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

[Bhaskar YR]

praNAms Sri Sada prabhuji
Hare Krishna

During the deep sleep state, I have two abhaavas

  *   As per kArika prAjnA in susupti suffers from beeja rUpa ajnAna ( i.e. jnAnAbhA) only and he is free from vipareeta darshana.  This is also said from the waking stand point.  But when we see the sushupti from it’s own domain it is the state of ekatvam.

When I get up from sleep,  a) the knowledge of the world as I knew it before, and the knowledge of myself as ‘I am this BMI.’

Ø     Yes prabhuji the same jeeva which goes to sleep wakes up from that state as same jeeva.  Lest if it is some other jeeva that jeeva will face akruta abhyAgama – kurta praNAsha dOsha 😊



Only from Vedanta did 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.

Ø     Yes, only after realizing the rope we realize that what we were seeing only rope but due to lack of knowledge of rope in that place we were seeing non-existing snake.  This not knowing is the fundamental ignorance called as svarUpa jnAna abhAva as a result adhyAsa taking one self as dehavAn, kartru, bhOktru etc.

It is not like pot-abhaava nor even gaagabuubu abaava since there is some knowledge that ‘I know I exist’ and ‘I know I am a conscious being’ and I am looking for ‘happiness’ all the time.

Ø     Yes, I know I exist but I take that existence as something else hence bhAshyakAra says satyAnrute mithuneekrutya, atasmin tadbuddhiH.  AtmAnAtma anyOnyAdhyAsa.

Only Vedanta points out that I am not only SAT, CHIT but ANANDA. Logically, one can deduce that happiness that I get from objects comes from my own self rather than from fulfilling the desires. But logic does not stop my pursuit of Ananda outside – Hence rat-race continues.

  *    Yes prabhuji, visha suKha is also part and parcel of anavicchinna saNtOsha (Ananda) In waking and dream we are influenced by by Vishaya sukha whereas in sUshupti we will be one with parabrahma tattva hence Ananda experienced there is not the type of Vishaya sukha.

 The question then remains – This partial abhaava of myself – that I am Ananda swaruupam also – seems to be beginningless ajnaana – And Vedanta points out the fundamental truth that one can logically also deduce to some extent that I am the source of happiness too.

Ø     Yes, When one realizes his eternal real nature of existence  and conscious,  svarUpa Ananda aspect also would follow that realization automatically.  svarUpa abhAva jnAna, resultant adhyAsa goes automatically when one realizes his svarUpa jnAna.

Any ignorance is beginningless – that includes my Chemistry ignorance or gaagaabuubu’s ignorance’

,>  Yes, and it is also illogical to find a cause for it and introduce 4th type of avidyA bring-in the material / upAdAna cause theory.

 Irrespective of ‘who says what’, the fundamental problem remains – that I am the very source of Happiness that I am longing for – and Vedanta alone points out that while reinforcing the logic that happiness comes from myself (aatmanastu kaamaaya sarvam priyam bhavati) , also that I am Brahman or Infinite, aham brahamaasmi.

  *   Yes prabhuji sva-svarupAnusaNdhAna needs to be done and shAstra vihita shravaNAdi sAdhana needs to be done to realize that I myself the real source of eternal Ananda. And I myself that paramAnanda svarUpa.

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

  *    We are, actually, struggling to find out or diagnose  what exactly is our fundamental problem 😊  And when some one say that fundamental problem is having the locus in eternal source of happiness i,e, brahman and covering that brahman itself then we are facing the problem in accepting it.  As we have not seen any agni is being covered by silky veil 😊

Hari Hari Hari Bol!!!

bhaskar





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<mailto: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
_______________________________________________
Archives: https://lists.advaita-vedanta.org/archives/advaita-l/

To unsubscribe or change your options:
https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l

For assistance, contact:
listmaster at advaita-vedanta.org<mailto:listmaster at advaita-vedanta.org>