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

[Venkatraghavan S]

Namaste,

On Wed, Nov 9, 2016 at 12:18 PM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:

> anirvachanIya anAdi avidyA rUpam sharIradvayasya kAraNamAtram
> satsvarUpAjnAnam nirvikalpakarupam yadasti tad kAraNa sharIram
>
>
>
> praNAms
>
> Hare Krishna
>
>
>
> May I ask you more elaboration of two terms i.e. satsvarUpAjnAnaM and
> nirvikalpakarUpaM prabhuji??
>

nirvikalpakarUpaM describes the condition of kAraNa sharIra - whenever
anything is in its causal form, all its parts are undifferentiated. In a
tree, we can clearly see the branch, leaf, trunk etc, whereas in the seed
form, while all those parts are there in their potential form, we cannot
distinctly perceive them. The entire tree is in an
undifferentiated/potential form in the seed, similarly this entire world -
the 2 sharIras and their respective prapanchas are in an undifferentiated,
potential, form in deep sleep. This is what is referred to as ekIbhUtam in
mANDUkya mantra 5.

The nature of kAraNa sharIra is described as satsvarUpa ajnAnam. kAraNa
sharIra exists during sleep, or before creation / after dissolution. As we
said earlier, in the kAraNa form, no differentiation is recognisable -
including subject/object duality. Since there is no knower / known
difference recognisable, we cannot talk about knowledge. All knowledge is
possible only when there is subject-object duality. Since this duality is
not manifest in kAraNa sharIra, its nature is called sat svarUpa ajnAnam,
i.e. where there is no knowledge of existence of either the subject or the
object. Both the subject and object are of the nature of existence, sat
svarUpa, hence kAraNa sharIra is described as satsvarUpa ajnAnam.

However, just like we said that objects are not absent in kAraNa sharIra -
they are merely in their unmanifest, potential, undifferentiated form - the
knowledge of objects (and the subject) is also not absent, that knowledge
is in a potential form too. This is the equivalent of prajAnaghanam in
mANDUkya mantra 5.

And also clarify whether this kAraNa shareeraM is an upAdhi for the prAjnA
> in the sushupti??
>
>
>
To clarify, prAjna is the name of Atma when it identifies itself with the
kAraNa sharIra. So kAraNa sharIra is not an upAdhi of prAjna, it is an
upAdhi of Atma in sushupti.
Regards,
Venkatraghavan

Hari Hari Hari Bol!!!
>
> bhaskar
>
>
>
> *From:* Venkatraghavan S [mailto:agnimile at gmail.com]
> *Sent:* Tuesday, November 08, 2016 5:37 PM
> *To:* Bhaskar YR <bhaskar.yr at in.abb.com>
> *Cc:* A discussion group for Advaita Vedanta <advaita-l at lists.advaita-
> vedanta.org>; Ravi Kiran <ravikiranm108 at gmail.com>
> *Subject:* Re: ***UNCHECKED*** Re: [Advaita-l] The five pUrva pakshis of
> vaitathya prakaraNa
>
>
>
> Namaste
>
>
>
> On Tue, Nov 8, 2016 at 11:13 AM, Bhaskar YR <bhaskar.yr at in.abb.com> wrote:
>
> Q: If it is a sort of avidyA then prAjnA is associated with avidyA in
> sushupti right prabhuji??
>
> A: Yes.
>
>
>
> Ø   praNAms Hare Krishna
>
> Ø   Since I too donot want to engage myself in a debate as this matter
> has been done and dusted so many times in this list itself, just curious to
> know what would be the nature of this avidyA which you are categorically
> accepting as existing  in sushupti? prAjnA?
>
> I believe the answer to this was provided in the previous email in the
> answer to the question what exactly is kAraNa sharIra.
>
>
>
> Regards,
>
> Venkatraghavan
>
> Hari Hari Hari Bol!!!
>
> bhaskar
>
>
>
>
>