[Advaita-l] ***UNCHECKED*** Re: RE: Re: Weather Vedas are considered as false in ultimate reality?

[Ravi Kiran]

On Wed, Aug 5, 2015 at 11:04 AM, Bhaskar YR via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:


> >  mOksha is our svarUpa and it is not an external avasthA that we want to
> reach every day after falling asleep.  But yes, sushupti is the state which
> is compared with mOksha since it is an upAdhi-rahita (avyakta) state.  And
> for that matter when we are waking and dream states where upAdhi-s having
> its sway there also there is no harm to our mOkshAvasthA since this svarUpa
> of ours is avasthAteeta.  And again yes, we will be there in our svarUpa in
> sushupti every night.  We have to thank the almighty for granting this
> access to our svarUpa every night :-)  And more importantly nobody would
> ask you to explain your anubhava in sushuptAvastha because the anubhava of
> sushuptAvasthA is one and same for all the jeeva-s.
>

All questions and explanations are only for the upAdhi-sahita jIva in
jAgrat to have nirupAdhita Brahma jnAna


>
> Then ,what is the need to learn it from vedas or why we have struggle or
> to learn from guru..brahma jgnana..and gain moksha?
>
> >  to realize that we are that ekamevAdviteeya Atma svarUpa and this jnAna
> is absent (jnAnAbhAva) in sushupti (because of ekatvaM)


In the presence of jnAna svarUpa (prajnAna ghaNa), what need is there for
any jnAna or ajnAna ?



> & we have to use the shama damAdi samskarita mana to realize this truth
> through shAstra and AchAryOpadesha.
>
> 2)What is the difference between moksha and everyday deep sleep?
>
> >  In sushupti there is an abhAva of our svarUpa jnAna,


when we exist as the sva-svarUpa, why need for jnAna in sushupti?

All jnAna is required in jAgrat where ajnAna is experienced ..

If you experience ajnAna clearly/candidly in deep sleep and you can
describe it, you are surely not in sushupti, you may be in dream or some
mano-avastha :)


> though we are very much in our svarUpa ( some advaita AchArya-s call it
> kAraNAvidyA or mUlAvidyA) where as in muktAvasthA we are awaken to that
> truth that we have in sushupti.
>
>
>
> >  According to the siddhAnta drushti there is no legitimate reason to
> provide an answer to this question since it has been already determined
> that Atman is avasthAteeta and jeeva is none other than brahman.  To say
> that everyday he (Atman) experiences the three states of waking, dream and
> deep sleep is aparamArtha or from the adhyArOpa drushti.  Anyway, to
> address this question from vyAvahArika drushti, it appears that there
> exists Ikya (unity) and in other two states distinctions exist (due to
> Atman's upAdhi saMbandha).  Although the socalled jeeva merges or become
> one with brahman in sushupti (again some traditionalists say this merging
> is not with parabrahma but with kArya brahma or sOpAdhika brahma :-) as
> long as he does not cognize his brahmasvarUpa he appears as if he is
> existing distinct from brahman.



All such necessity for cognition of BrahmasvarUpa arises in jAgrat and
hence the importance of sushupti drstAnta for manana in jAgrat, to those
who so wishes to make use of it, to de-invest/de-identify the reality given
to jAgrat :)

pranAms


>   Therefore it is quite necessary to denote that merely on the ground of
> jeeva's experiencing sushupti and ekatva in that state, no jeeva can attain
> mukti it is again as a matter of fact that though he is in svarUpa that
> svarUpa jnAna is absent in that avasthA.  And from the paramArthika point
> of view the three states of Atman (i.e. waking, dream and sleep) are dreams
> only nothing else.  Tasya traya avasthA trayee svapnAH clarifies shruti,
> paramAtman appearing as if having (undergoing) the three states is due to
> mAya (mAyAmAtraM ) clarifies bhAshyakAra in sUtra bhAshya.
>
> Hari Hari Hari Bol!!!
> bhaskar
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