[Advaita-l] 'I do not know' is bhāvarūpa ajnana

[Ravi Kiran]

Namaste

>
> > If it be accepted, bhAvarUpa ajnAna in sushupti ( and not the mere
> absence
> > of jnAna,
> > constitutes ajnAna ) based on the logic presented here, though one's
> > experience in sushupti itself ( during sushupti) is no experience of
> jnAna
> > or ajnAna, whatsoever, how it be explained that, one's getting the
> > akhandakaravritti, in jAgrat, can possibly remove this bhAvarUpa ajnAna
> in
> > sushupti? what is the yukti presented in that case ?
> >
>
> The akhandakaravritti is not intended to remove the saushuptika ajnana.


Then, how and when ( by what means), this bhAvarUpa ajnAna in sushupti, is
eliminated ?



> The
> article presented the deep sleep case as yet another instance of bhāvarupa
> ajnana.
>

Ok

>
> >
> > Should not, one resort to samAdhi practices ( as mentioned in some
> > prakarana granthas), to destroy this bhAvarUpa ajnAna in sushupti, and
> > getting advaita jnAna in jAgrat alone, does not suffice ?
> >
>
> Actually even for a Jnani the deep sleep state will be no different from
> that of others. Only that others wake up as samsarins while the Jnani does
> not lose his realization. Only that realization destroys the mula ajnana
> that projects samsara. As bādhita-anuvṛtti the states continue even for the
> Jnani only with the difference mentioned above.
>

Yes, I see this mentioned in Sruti texts. Thanks

>
> >
> >
> > Also, how does this reconcile with other Sruti texts (on sushupti
> > experience) in chandogya, Brihadaranyaka...
> >
> > samprasAda, supto na kaṃ cana kāmaṃ kāmayate,
> >
> > तद्वा अस्यैतदतिच्छन्दा अपहतपाप्माभयं रूपम्, एवमेवायं पुरुषः
> प्राज्ञेनात्मना
> > संपरिष्वक्तो न बाह्यं किंचन वेद नान्तरम्; तद्वा
> अस्यैतदाप्तकाममात्मकाममकामं
> > रूपम् शोकान्तरम्, अत्र पितापिता भवति, मातामाता, लोका अलोकाः, देवा अदेवाः,
> > वेदा अवेदाः, सर्वाञ्छोकान्हृदयस्य भवति
> >
> > यद्वै तन्न पश्यति पश्यन्वै तन्न पश्यति, न हि द्रष्टुर्दृष्टेर्विपरिलोपो
> > विद्यतेऽविनाशित्वान् । न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्पश्येत्
> >
> > there is not that second thing separate from it which it can see...
> >
> > न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्विजानीयात्
> >
> > सलिल एको द्रष्टाद्वैतो भवति, एष ब्रह्मलोकः सम्राडिति हैनमनुशशास
> > याज्ञवल्क्यः, एषास्य परमा गतिः, एषास्य परमा संपत्, एषोऽस्य परमो लोकः,
> > एषोऽस्य परम आनन्दः; एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति
> >
> > It becomes (transparent) like water, one, the witness, and without a
> > second. This is the world (state) of Brahman, O Emperor. Thus did
> > Yājñavalkya instruct Janaka: This is its supreme attainment, this is its
> > supreme glory, this is its highest world, this is its supreme bliss...
> >
>
> In this section the deep sleep state is taken up as an analogy for the
> liberated state.


Yes..


> So only the bliss, etc. part is highlighted. Just some
> similarities are shown between deep sleep state and liberation.  The two
> are not the same.
>

If deep sleep state is considered as sva-svarUpa sthithi, how does
liberating knowledge ( svarUpa jnAna) attained in jAgrat,
differs from It?


Thanks