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

[Ravi Kiran]

Namaste Praveenji

Thanks for your response. Pl see comments below:


>
> > 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 ajnAna in different states has the same locus; in Mandukya too, this
> state is called as suShupti which manifests in other two states as well.
> Therefore, to remove suShupti ajnAna, waking state knowledge is sufficient.
>

Fine. This clarifies your viewpoint.
Positing bhAvarUpa ajnAna in sushupti, does not seem to impact here, as waking
state knowledge
is considered as the ultimate (aparoxa) knowledge that destroys ajnAna
completely
( in all states)



> 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 ?
> >
>
> ​Could you please quote any statement that says that samAdhi destroys
> ajnAna. AFAIK, samAdhi is recommended as a means to manonAsha and
> vAsanakShaya.
>

There are some who are of the viewpoint (based on Yoga Vedanta?) that -

Sruti mahavAkya janya jnAna gives only parOksha jnAna, while the akhandakara
vritti attained
in samAdhi alone gives aparOksha jnAna ( which destroys the bhAvarUpa
ajnAna inherent in sushUpti as well)

Some refs which supports this viewpoint, are from panchadasi 9th chap:

Let it be so; but the speciality of
meditation on the Absolute is that it is nearest to the goal of
Self-realisation.


126. When meditation on the attributeless Brahman is mature it leads to
Samadhi. This state of intense concentration at case leads on to the
Nirodha state in which the distinction between subject and object is
eliminated.


127. When such complete cessation of mental activity is achieved, only
the associationless entity (Atman) remains in his heart. By ceaseless
meditation on It based on
the great Sayings, arises the knowledge ‘I am Brahman’.


128. There is then a perfect realisation of Brahman as the immutable,
associationless, eternal, self-revealed, secondless whole, as
indicated in the scriptures.



157. Destroying his idea that the body is the Self, through meditation a
man sees the secondless Self, becomes immortal and realises Brahman in this body
itself.

There are other similar refs in vivekachudamani reg nirvikalpaka
samAdhi leading to videha mukti
as opposed to sadyo mukti.


​
>
> > Also, how does this reconcile with other Sruti texts (on sushupti
> > experience) in chandogya, Brihadaranyaka...
> >
> > 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...
> >
> ​Bhashyakara introduces this mantra by saying यत्र पुनः सा अविद्या सुषुप्ते
> वस्त्वन्तरप्रत्युपस्थापिका शान्ता, तेन अन्यत्वेन अविद्याप्रविभक्तस्य
> वस्तुनः अभावात् , तत् केन कं पश्येत् जिघ्रेत् विजानीयाद्वा  and later in
> the section so: ​तेन न पृथक्त्वेन व्यवस्थितानि करणानि, विषयाश्च ; तदभावात्
> विशेषदर्शनं नास्ति ; He specifically says that the avidyA that projects
> other objects is quietened, not completely absent, due to the lack of the
> sense organs and objects being separate from each other, one cannot see,
> smell, etc.


In the bhAshya, you may notice the specific mention, "* there being nothing
separated from the self by ignorance  in that state of profound sleep", *

"When, however, that ignorance which presents things other than the self is
at rest, *in* that state of profound sleep,* there being nothing separated
from the self by ignorance*, what should one see, smell, or know, and
through what?"

Since, you do accept the waking state knowledge (generated from Sruti maha
vAkya) is ultimate, that destroys the bhAvarUpa ajnAna in sushupti too (
those who would like to consider it that way), I have nothing more to add
to continue :)

Thanks


> All आनन्द talked about is anyway the स्वरूपानन्द only, so even
> if it is mentioned in सुषुप्ति, it is the आनन्दमयकोष that reflects it.
>
> ​gurupAdukAbhyAm
> ,
> --Praveen R. Bhat
> /* येनेदं सर्वं विजानाति, तं केन विजानीयात्। Through what should one know
> That owing to which all this is known! [Br.Up. 4.5.15] */​
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