[Advaita-l] 'I do not know' is bhāvarūpa ajnana
v.subrahmanian at gmail.com
Mon Jun 12 05:21:51 EDT 2017
On Mon, Jun 12, 2017 at 1:33 PM, Ravi Kiran via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> > > 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 ?
As I said before, no one aims to annihilate the bhāvarupa ajnana in
sushupti. The aim of sadhana is to destroy avidya that is causing samsara.
When that is done, samsara along with its cause, avidya, ceases. The Jnani
lives on till the fall of the body and this requires the three states and
this is taken care of by prarabdha.
> > 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?
The epithet 'sva-svarupa' is only with the intention of helping the
aspirant understand that the sva svarupa sthiti is devoid of duality,
misery, etc. This sthiti is always there but is clearly appreciable when
one considers the sushupti experience. While this sthiti is by default,
that is not sufficient to liberate a person. For that a conscious effort is
to be made to attain svarupa jnana in the jāgrat. While the sushupti sva
svarupa sthiti is experienced everyday, yet every subsequent morning on
wakes up as a samsari. When atman knowledge is attempted for and attained,
the idea of one is a samsari is no longer there. That is the difference.
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