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

[Bhaskar YR]

praNAms
Hare Krishna

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 ).

Ø   Yes, it is called jnana abhAva which is something different from bhAva rUpa avidyA of mUlAvidyAvAdins.  Anyway, let that be aside.  Why there is an absence of vishesha jnana??  It is because the sushupti is devoid of any upAdhi hence he will not know anything ‘external’ to him.  Atleast why he is not knowing his svarUpa in sushupti, if at all he is ONE with brahman??  For this shankara answers : jeeva-s merging with brahman is not like water wetting the cloth it is like juice of the flower in the honey.  Shankara asks how can the eye see itself, how can one sit on his how shoulder??  Etc.  shruti, explains this beautifully, yadvai tanna pashyati pashyaN vai tanna pashyati na hi drashturdrushterviparilOpO vidyate avinishAshitvAt (bruhadAraNyaka).
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,

Ø   No experience of duality is not because of existence of kAraNa shareera and saMbandha with this kAraNa shareera, sushuptAtma is ‘svarOpAdhi vinirmukta’, is shruti declaration.  What has been accepted there is jnAnAbhAva which is not coming in the way of jeeva-s mergence with brahman in sushupti.  In chAndOgya bhAshya somewhere shankara  observes that ‘the wise who have realized brahman as themselves donot accept the merging in brahman of the individuals (jeeva-s) in any place other than in deep sleep.  That is the reason why, one has to treat kAraNa shareera (IshAvAshya mantra too talk about it in 8th mantra I think) as not an upAdhi it is mere absence of knowledge (abhAva of the knowledge that he is indeed one with brahman in sushupti) And abhAva of this knowledge does not mean prAjnA is somewhat inferior to tureeya.   In tureeya this jnana will be there with its light hence he is Ananda svarUpa whereas prAjnA is ‘ananda bhuk’.  The latter is ‘unknowingly’ there with brahman.  And this ‘sushupta avastha is an example of salvation says shankara in bruhad bhAshya : saMprasadasthAnaM mOksha drushtAnta bhUtaM.

Ø   Anyway, all these have been discussed bitterly / grudgingly and sometime foolishly from my side.  So donot want to rekindle this issue onceagain for the fresh discussion.  With this I shall stop prabhuji.
Hari Hari Hari Bol!!!
bhaskar