[Advaita-l] ***UNCHECKED*** RE: Re: Shankara says the objective waking world is a projection of Avidya

[Bhaskar YR]

praNAms Sri Sudhanshu prabhuji
Hare Krishna

I know I owe a lot of replies to various mails in FB and here also in this group about mUlAvidyA if adhyastha how it can be explained as brahmAshrita, bhAvarUpa etc. which gives us the impression that it is NOT adhyastha.    But time constraints for the detailed reply.  However, after reading the below drushti- drushya ( seems MIND ALL prakriya!!  Sorry correct me if I am wrong here) or DSV and your relative question about sushupti, I think your doubt can be handled this way :

Since druk or drushti is vrutti vishishta Chaitanya and there exists vrutti rahita Chaitanya as sAkshi which making the vrutti vishishta Chaitanya itself as drushya can have the sushupti avasthA also as its drushya!! Is it not??  When this sAkshi Chaitanya having the indriya-s, mana, buddhi, ahamkara vishishta chaitanya as drushya, it can easily have the capacity of making the sushupti also 'as avasthA' only since it is also within the kshetra of avidyA only!!??  (atleast as per traditional call, which declares there is bhAvarUpa avidyA which is neither different nor same as tattva apratibodha, vipareeta or saMshaya).  So, like jAgrat and svapna, sushupti also an object (Vishaya) which can be seen by vrutti rahita Chaitanya.  Please let me know where I am erred here in understanding your contention.

Hari Hari Hari Bol!!!
bhaskar

-----Original Message-----
From: Advaita-l <advaita-l-bounces at lists.advaita-vedanta.org> On Behalf Of Sudhanshu Shekhar via Advaita-l
Sent: Monday, July 24, 2023 2:09 PM
To: A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
Cc: Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
Subject: ***UNCHECKED*** Re: [Advaita-l] Shankara says the objective waking world is a projection of Avidya

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Hari Om V Subramanian ji.

//Thus, we have a very explicit statement from Shankara that the waking world is a projection by avidya: avidya pratyupasthaapitam.  This is another way of saying jagat is mithya.  This is just one instance of the drishti srishti prakriyaa endorsed by Shankara in many places. //

Will drishTi-srishTi prakriyA have sushupti? drishTi is vritti-vishishTa-chaitanya. This vritti has to be of avidyA as there is no point in accepting an antah-karaNa distinct from avidyA. in drishTi-srishTi, the vritti-vishishTa-chaitanya alone is srishTi. Whether it is waking or dream or sushupti, there is avidyA-vritti which leads to illusion of creation.

The avasthA-traya appears to be valid in srishTi-drishTi-vAda only. In DSV, we have only the present moment. That there was a past is a thought part and parcel of the present moment thought.

That I had a sushupti is nothing but a thought at the present moment. In drishTi-srishTi-vAda, we cannot accept sushupti as a different avasthA and analyse it.

Please correct me if I am wrong.

Venkataraghavan ji, Chandramouli ji. Please share your views.

Regards.
Sudhanshu Shekhar.

On Mon, Jul 24, 2023 at 1:02 PM V Subrahmanian via Advaita-l < advaita-l at lists.advaita-vedanta.org> wrote:

> In the Brihadaranya Upanishad bhashya 4.3.23 while explaining the
> state of deep sleep where the jiva does not perceive duality, world,
> in deep sleep, the mantra says:
>
> यद्वै तन्न पश्यति पश्यन्वै तन्न पश्यति न हि द्रष्टुर्दृष्टेर्विपरिलोपो
> विद्यतेऽविनाशित्वात् । *न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं
> यत्पश्येत् ॥* २३ ॥
>
> He does not see duality. If it were available there, it would have
> been perceived.
>
> Shankara while explaining says:  यद्धि तद्विशेषदर्शनकारणमन्तःकरणम्
> चक्षू रूपं च, तत् अविद्यया अन्यत्वेन प्रत्युपस्थापितमासीत् ; तत्
> एतस्मिन्काले एकीभूतम्
>
> That which aids perception of specific objects is the manas, indriya
> (eye) and the vishaya (rupam).  All this was projected by avidya as
> distinct from the Atman in the waking. Now since all this has become
> one with the Atman in deep sleep, they are not perceived.
>
> Thus, we have a very explicit statement from Shankara that the waking
> world is a projection by avidya: avidya pratyupasthaapitam.  This is
> another way of saying jagat is mithya.  This is just one instance of
> the drishti srishti prakriyaa endorsed by Shankara in many places.
> Another example is the Bh.Gita 2.16 bhashya:
>
> न हि शीतोष्णादि सकारणं प्रमाणैर्निरूप्यमाणं वस्तुसद्भवति । विकारो हि
> सः, विकारश्च व्यभिचरति । यथा घटादिसंस्थानं चक्षुषा निरूप्यमाणं
> मृद्व्यतिरेकेणानुपलब्धेरसत् , तथा सर्वो विकारः
> कारणव्यतिरेकेणानुपलब्धेरसन् ।
>
> That which is perceived by the sense (organs, mind, etc.) is asat,
> non-existent. The forms of pot, etc. that is perceived by the eye is
> non existent apart from its cause, clay, and thus asat, non-existent.
>
> Thus according to Shankara the objective world that is perceived by
> the senses (and thus alone known to exist by the pramaatru/jiva) is
> nonexistent for the very reason: prateeyamanatvaat.
>
> We have to recall the adhyasa bhashya:
>
>  उच्यते — देहेन्द्रियादिषु अहंममाभिमानरहितस्य प्रमातृत्वानुपपत्तौ
> प्रमाणप्रवृत्त्यनुपपत्तेः । न हीन्द्रियाण्यनुपादाय
> प्रत्यक्षादिव्यवहारः सम्भवति । न चाधिष्ठानमन्तरेण इन्द्रियाणां
> व्यवहारः सम्भवति । न चानध्यस्ता त्मभावेन देहेन कश्चिद्व्याप्रियते । न
> चैतस्मिन् सर्वस्मिन्नसति असङ्गस्या त्मनः प्रमातृत्वमुपपद्यते । न च
> प्रमातृत्वमन्तरेण प्रमाणप्रवृत्तिरस्ति । तस्मादविद्यावद्विषयाण्येव
> प्रत्यक्षादीनि प्रमाणानि शास्त्राणि चेति ।
>
> Sense perception happens only because of Atma - manas, sense organs,
> body adhyasa. That which takes place due to this fundamental adhyasa
> is unreal, Shankara says above. So all pratyakshaadi vyavahara happens
> in the domain of avidya/adhyasa only. Hence alone that is not real.
>
> Shankara's bhashya is replete with the above theme.
>
> OM
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