[Advaita-l] The 'Light of Consciousness'.

[H S Chandramouli]

Reg  << Now is one of these stands alone appropriate in the context of
Mandukya? >>,

Where ' experiencer ' is relevant in the Mandukya context, ONLY reference
is to B.
I had missed out on this earlier.

Regards


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On Wed, Dec 26, 2018 at 4:18 PM H S Chandramouli <hschandramouli at gmail.com>
wrote:

> Namaste Raghav Ji,
>
> Reg  << When Shruti takes of ekonavimshati mukhah of taijasa , is She
> referring to
> B's sUxma sharIra or is it K's sUxma sharIra (the one which is entirely
> sublated on waking from dream) that is being pointed to? >>,
>
> Reference is to B only because Shruti is talking of ‘ experiencer ‘.  K is
> not an experiencer at all. In the context of dream, ekonavimshati mukhah is
> to be understood as the vishayas experienced without the aid of indriyas.
> B’s  experience include shabda/rupa etc (vishayas of jnanendriyas),
> walking/grasping etc (vishayas of karmendriyas), hunger/thirst etc
> (vishayas of prANa), thinking etc (vishayas of MI). ekonavimshati mukhah  means
> the experience of B extends over all the types which are applicable to the
> waking state to which also ekonavimshati mukhah is specified. In the waking
> state, indriyas assist in the experience. In the dream state the experience
> is without the aid of indriyas. That is the difference. That is clear from
> kArika 2-15 I had mentioned earlier.
>
> अव्यक्ता एव येऽन्तस्तु स्फुटा एव च ये बहिः ।
> कल्पिता एव ते सर्वे विशेषस्त्विन्द्रियान्तरे ॥ १५ ॥
>
> avyaktA eva ye.antastu sphuTA eva cha ye bahiH |
>
> kalpitA eva te sarve visheShastvindriyAntare || 15 ||
>
> In short, dream state is practically DSV even when SDV is appropriate for
> waking state. I am using the term ‘ practically ‘ instead of ‘ absolutely ‘
> since I am not sure if some minor differences could obtain.
>
> Regards
>
> On Wed, Dec 26, 2018 at 3:49 PM Raghav Kumar Dwivedula via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>> Namaste Chandramouli and Sada ji
>> It appears that the word dreamer is being used in two different ways here.
>> Let's say a begging person B starts to dream he is a King K. Now, does the
>> word 'dreamer' refer to B alone whose memories are the material out of
>> which has been projected the dream universe. Or dies the word dreamer
>> refer
>> to K, the incidental avatar assumed within the dream?
>> You are taking the first stand. Sada ji is assuming the second.
>> Now is one of these stands alone appropriate in the context of Mandukya?
>>
>> When Shruti takes of ekonavimshati mukhah of taijasa , is She referring to
>> B's sUxma sharIra or is it K's sUxma sharIra (the one which is entirely
>> sublated on waking from dream) that is being pointed to?
>>
>> In the context of the svayam-jyotiH brAhmaNa, the jIva moves along the
>> nADis etc., during dream and projects the dream by his own inner Light, so
>> there it's the waker i.e.,  B's indriyAs alone that are referenced . But I
>> am not so sure in the mANDukya context as I mentioned in the previous
>> para.
>>
>> Looking for some more inputs from you ...thank you
>> Om
>> Raghav
>>
>>
>
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