[Advaita-l] Pramana for adhyaropa apavada

[V Subrahmanian]

On Fri, May 10, 2013 at 4:51 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> so that one can see the similarities
> like absence of dvaita, duHkha, presence of uncreated sukha, freedom from
> all upAdhis, etc: In this state a father is no father, a mother no mother,
> ……gods no gods,
>
> praNAms Sri Subbu prabhuji
> Hare Krishna
>
> I was about to ask a question by quoting this upanishad maNtra :-)) This
> is  not for any argument, just curious to know, you said in the other
> thread that prANa in sushupti is sOpAdhika, saguNa brahma and it is not
> nirupAdhika,  nirguNa brahma...but here you are saying jeeva here in this
> state nirupAdhika and in that state daiva is adaiva !!  How do you
> reconcile these two contradictory statements?? please let me know..how can
> a jeeva who is free from all upAdhi-s merge himself in sopAdhika brahma??
> gods no gods, do we have to interpret here god mentioned here is not the
> supreme god but some subordinate deva-s since there is mergence of saguNa
> brahma in sushupti??  And how this explanation (merging with saguNa
> brahman) goes along with our 'sushupti' experience !!??
>

Bhaskar ji,

When it is said 'freedom from upAdhi-s' it means ' temporary freedom from
their upadrava : ) It is not absolute freedom from upAdhis which will occur
only on brahmajnAna/mokSha.  In suShupti the upAdhi-s are in avyakta form.
See Mandukya upanishad mantra 5: ekIbhUtaH prajnAnaghaanaH for which the
bhashyam is: ..ata eva svapnajAgranmanaHspandanAni prajnAnAni
ghanIbhUtAnIva sEyamavasthA *avivekarUpatvAt* prajnAnaghana ucyate.  yathA
rAtrau naishena tamasA avibhajyamAnam sarvaM ghanamiva tadvat....

In the state of sleep all the upaadhis have merged,become one, as it were
and therefore are not experienced as distinct from one another.  The jiva
is unable to identify with his deha, manaH, patItva, putratva, kartRtva,
brAhmaNatva, etc. upAdhis.  It is not that they have become lost or
destroyed.  That is why upon waking up he is able to continue with those
upAdhis.  He is in suShupti, 'nirupAdhika iva' and that is the suShupti
upamAna svArasya with mokSha.  In mokSha the upAdhis are not there at all.
In jIvanmukti, they are all bAdhita but anuvRtta.  That is, they are
sublated by knowledge but continue for the rest of the life and known by
him as mithyA, just appearance, like mirage water, as per the Bhashya on BG
2.16.

Therefore there is no contradiction.

regards
subrahmanian.v

>
> Hari Hari Hari Bol!!!
> bhaskar
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