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

[Ravi Kiran]

On Wed, Nov 9, 2016 at 7:35 PM, Venkatraghavan S <agnimile at gmail.com> wrote:

> 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.
>

Interesting to note that, svarUpa ajnAnam is referred to as absence of
jnAnam (avastu) in sleep, as there is absolutely no knowledge of anything
(Turiya or jIva/jagat/Ishvara), but not denying the presence of chit or sat
svarUpa (ekam eva advitIya sat vastu or Pure Consciousness/Turiyan ).

Where as, in waking, svarUpa ajnAnam is referred to as ignorance of Turiya
Atman, through there is triputi jnAna.

For duality (or any knowledge to occur) to manifest in waking/dream, there
is a need for upAdhi.

Whereas, in spite of presence of upAdhi ( kAraNa sharIra ) in sleep, there
is neither experience of duality nor any knowledge, as it is
undifferentiated. And this continues to be so (during sleep or unconscious
state), whether one has svarUpa jnAnam in waking or not, as Turiyan is not
opposed to sat svarUpa ajnAnam.  kAraNa sharIra is admitted in case of
Visvan ( who has realized Turiya) until the prarAbda unwinds completely.

Of course, all of above kArya/kAraNa discussion is not from paramArtha
standpoint.


> 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
>>
>>
>>
>
>