[Advaita-l] Fwd: [advaitin] what is abhava?

[Kuntimaddi Sadananda]

Bhaskarji - PraNAms

 

I have not followedvery extensive discussions on the jnaana abhaava.

 

I have aquestion/suggestion.

 

Let us look at thedeep-sleep state. 

 

During the deepsleep state, there is the absence of all - subject-object duality, which can bereferred to as the absence of the world of plurality. 

 

I also do not knowthat 'I am there sleeping very well' - other than the fact the absence of allobjective knowledge (absence of the second) makes my mind relaxed, and I get upfrom sleep and say I slept very well - that is the recollection of theexperience of the absence of all duality. 

 

That Sakshi knows that Iam sleeping is from Vedanta. 

 

During the deepsleep state, I have two abhaavas – 1. The absence of the world of plurality –including space and time, or should I say the absence of the knowledge ofthe world of plurality. 

 

2. Absence of theknowledge of my own existence that includes my own body, mind, and intellect(BMI). – This is besides the lack of Self-Knowledge (which I am not aware of evenin the waking state unless I get exposed to Vedanta) 

 

When I get up fromsleep,  a) the knowledge of the world asI knew it before, and the knowledge of myself as ‘I am this BMI.’ Only from Vedantadid I learn that ‘I am this BMI’ is the result of the projection of myself(viskhepa) since I have fundamental ignorance of not knowing my true nature.  It is not like pot-abhaava nor even gaagabuubuabaava since there is some knowledge that ‘I know I exist’ and ‘I know I am aconscious being’ and I am looking for ‘happiness’ all the time. Only Vedantapoints out that I am not only SAT, CHIT but ANANDA. Logically, one can deducethat happiness that I get from objects comes from my own self rather than fromfulfilling the desires. But logic does not stop my pursuit of Ananda outside – Hencerat-race continues. 

 

The question thenremains – This partial abhaava of myself – that I am Ananda swaruupam also –seems to be beginningless ajnaana – And Vedanta points out the fundamentaltruth that one can logically also deduce to some extent that I am the source ofhappiness too. However, Vedanta also points out that ‘anantameva AnandaH’ –That is Brahman (Satyam, Jnanam, Anatam, Brahma) also is pure happiness, and Iam that – ‘that tvam asi’. 

 

Any ignorance isbeginningless – that includes my Chemistry ignorance or gaagaabuubu’s ignorance’.

 

Irrespective of ‘whosays what’, the fundamental problem remains – that I am the very source ofHappiness that I am longing for – and Vedanta alone points out that whilereinforcing the logic that happiness comes from myself (aatmanastukaamaaya sarvam priyam bhavati) , also that I am Brahman or Infinite, ahambrahamaasmi.  

 

 

Personally, Iconsider the rest of the discussion to be only Academic. For me, ‘Who says whatis irrelevant, other than understanding and solving the fundamental problem’. 

 

 

Hari Om!

 

Sada

 

 

 

    On Wednesday, September 25, 2024 at 07:45:27 AM EDT, Bhaskar YR via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:  
 
 Please, how is avidya a tamasa pratyaya rupa for us? Avidya is purely an epistemolgical klesha - as adhyasa, it precedes guna, pratyaya and rupa respectively.

praNAms Sri MCC prabhuji
Hare Krishna

While explaining adhyAsa lakshaNa bhAshyakAra uses these terms, like smruti rUpa, tAmasa pratyaya etc. example geeta bhAshya 13.2 (tAmasO hi pratyaya.  It is like tAmasic notion, it is what obscures etc.  So while describing that this is antaHkaraNa dOsha bhAshyakAra himself explains this as smruti rUpa, tAmasa pratyaya etc.  Likewise elsewhere Sri SSS explains kAraNAvidyA and kAryAvidyA as well.  The agrahaNa is called kAraNAvidyA and anyathAgrahaNa called as kAryAvidyA.  And I don’t have to explain this further to you from Sri SSS's perspective as you are well aware of his view points.

Hari Hari Hari Bol!!!
bhaskar
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