[Advaita-l] ***UNCHECKED*** The five pUrva pakshis of vaitathya prakaraNa

[kuntimaddi sadananda]

PraNAms

Just my 2c – since I did not follow the intricate logic presented in the previous posts.
 I had some discussion before on the topic – who slept well?  - in essence describing the
 deep-sleep state based on the 11th Ch. Of Pancadashi of Shree Vidyaranya.

As Vidyaranya says – the deep sleep state or praajna involves – anandamaya kosha which
 is essentially ‘a sheath’ that as though covers the self – It is also called kaarna Shareera.
 In the process of going to deep sleep state – the annamaya kosha folds into praanamaya and 
praanamaya folds into manomaya and manomaya into vijnaana maya – and when vijnaaana maya is 
folded into its subtle form it is called anandamaya kosha. Still there is a chidaabhaasa 
enlivening the folded maid, expressing as the life-principle. Essential physiological functions
 are maintained – since cause to maintain the body – kaarana shreera is there since deep 
sleep state is not liberated state. 

Since vijnaana maya is folded there is absence of subject-object duality or absence of any 
differentiation of subject and object distinctions – which manifests as akhanda ajnaana 
vRitti – of constant – I do not know – knowledge. This knowledge of ‘I do not know’ due 
to lack of subject-object duality is expressible only when the mind can express it – that
 is in the waking state. Because of the absence of this subject-object duality – it is 
also perceived as uniform reflected ananda – since any perceived duality causes fear 
and suffering. Thus – I do not know – I am happy and I slept well – are the three 
modes of the recollection of that deep sleep state experience by the waker’s mind. 

Also in the Madukya Up. the deep sleep state from the point of Samashti is defined 
as Iswara – Hence the avidya from the point of totality not referred to avidya 
but maayaa and the locus is Iswara. 

In the mantra 7 both vyashTi and samashTi aspects or jeeva with avidya at local 
lever and Iswara with mayaa at the global level of the deep-sleep states are negated. 

Hari Om!
Sadananda

 
      From: Venkatraghavan S via Advaita-l <advaita-l at lists.advaita-vedanta.org>
 To: Ravi Kiran <ravikiranm108 at gmail.com> 
Cc: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
 Sent: Saturday, November 5, 2016 5:40 PM
 Subject: Re: [Advaita-l] ***UNCHECKED*** The five pUrva pakshis of vaitathya prakaraNa
   
Namaste Sri Ravi Kiran,

Yes, I think the portions that you highlighted below are relevant to the
discussion because the presence of duality in its kAraNa or potential form
in deep sleep has been quite clearly described, especially in the bhAshya
to 3.34 यस्मात्सुषुप्ते... अविद्यामोहतमोग्रस्तस्य
अन्तर्लीनानेकानर्थप्रवृत्तिबीजवासनावत:

However just to clarify, and you may have picked up on this already - I am
not saying that it is because of prAjna's association with *ignorance* that
it's view of reality cannot be accepted. It is because any participant in a
system is only able to vouch for what he experiences in the system. He will
say what he sees is true and what he does not see is false. So without
shruti, each of prAjna, taijasA and vishvA are only able to say that their
prapancha is real and the other two are false. Whereas what mANDUkya is
saying is that all three prapanchas are mithyA.

In order to objectively describe something, the one describing that thing
has to be outside it. That is why turIya, who is not associated with either
the jAgrat, svapna or kAraNa prapanchas and sharIras can objectify them,
and because he is able to do so, they are all mithyA. दृश्यत्वात्
मिथ्यात्वं.

Further it is only the seer of all prapanchas that is true. So actually the
pAdas are not four, there is only one pAda - turIya. That is why in mantra
7, turIya is called चतुर्थं "मन्यन्ते" - it is "considered as" fourth - it
is not really the fourth.

Regards,
Venkatraghavan

On 4 Nov 2016 12:54 p.m., "Ravi Kiran" <ravikiranm108 at gmail.com> wrote:

>
> On Fri, Nov 4, 2016 at 4:11 PM, Venkatraghavan S <agnimile at gmail.com>
> wrote:
>
>> Namaste Sri Ravi Kiran,
>> Because prAjna is still associated with kAraNa sharIra, and therefore
>> part of kAraNa prapancha. Only from turIya's perspective, which is
>> completely disassociated from all sharIras, can the judgment be made.
>>
>
> True, I see this aspect further explored in kArika 3.34 to 36 and the
> relevant bhAshya / tIka.
>
>
>>
>> Regards,
>> Venkatraghavan
>>
>> On Fri, Nov 4, 2016 at 9:34 AM, Ravi Kiran <ravikiranm108 at gmail.com>
>> wrote:
>>
>>> Namaste Sri Venkatraghavan
>>>
>>> Therefore any judgment made by either the waker or dreamer
>>> observer cannot be taken as absolutely true. Hence, Vedanta says that
>>> the judgment of
>>> reality by vishvA or taijasA or prAjna is not acceptable.
>>>
>>> >> could follow vishvA or taijasA part, in the above line of argument,
>>> but, why prAjna is unacceptable above?
>>>
>>> Thanks
>>>
>>>
>>>
>>> On Fri, Nov 4, 2016 at 12:58 AM, Venkatraghavan S via Advaita-l <
>>> advaita-l at lists.advaita-vedanta.org> wrote:
>>>
>>>> Please find below a link discussing the five pUrva pakshis appearing in
>>>> the
>>>> vaitathya prakaraNa.
>>>>
>>>> https://dl.dropboxusercontent.com/u/46044985/Five%20pUrva%20
>>>> pakshis%20of%20vaitathya%20prakaraNa.pdf
>>>>
>>>> Regards,
>>>> Venkatraghavan
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