[Advaita-l] avidyA and mind in samAdhi

[Sudhanshu Shekhar]

Namaste V Subramanian ji.

1. Is there a difference between kAraNa sharIra and mUlAvidyA?

2. If many sessions of nirvikalpaka samAdhi are needed for destruction of
mUlAvidyA, let us talk about the initial few sessions. If
tattva-agrahaNa-rUpA avidyA is not there, then how does it come back after
samAdhi? It is the basic seed. It cannot merge into something and come
back, like mind merges in avidyA in sushupti and comes back during waking
and dream.

3. LeshAvidyA remains post jnAna is completely accepted. I was trying to
understand about other AkArAs of mUlAvidyA. If the causal seed is not there
in samAdhi, how will it come back!

Regards.

On Mon, Oct 16, 2023 at 10:05 AM V Subrahmanian <v.subrahmanian at gmail.com>
wrote:

> Dear Sudhanshu ji,
>
> On this //Actually, it is saying, there is no "appearance" of sushupti
> (avidyA) in samAdhi and NOT "there is no sushupti (avidyA) in samAdhi".//
>
> We can see that the commentary, following the verses, is delineating on
> the vyaavrtti - anuvritti logic. It says: तेषु परस्परं
> व्यावर्त्यमानेष्वपि... this effectively is the 'absence' of the two of the
> three bodies in a given state. Therefore in Samadhi the kAraNa shrira,
> sleep, is not there.  But the Atman is there in all states.  As pointed out
> earlier, the tattva agrahana rUpa avidyA is not there in akhandakaravritti.
> That one will have to have many more such sessions in order to become a
> sthita prajna is not denied. That is another matter. By definition the
> samadhi as spoken of by Swami Vidyaranya in the cited verse is a situation
> where that basic avidya is not there.  That the lesha avidya that is
> required to bring him out of samadhi and continue in vyavahara, till death,
> is admitted and you have acknowledged that as well.
>
> regards
>
>
> On Sun, Oct 15, 2023 at 3:02 PM Sudhanshu Shekhar <
> sudhanshu.iitk at gmail.com> wrote:
>
>> Namaste V Subramanian ji,
>>
>> Thanks for the reply.
>>
>> I went through the Panchadashi shloka and the tIkA thereupon.
>>
>> //Here he says 'In Samadhi there is no Sushupti but Atman is present.
>> This is anvaya. The vyatireka is: when Atman is shining, sushupti is not
>> present. //
>>
>> Actually, it is saying, there is no "appearance" of sushupti (avidyA) in
>> samAdhi and NOT "there is no sushupti (avidyA) in samAdhi".
>>
>> The non-appearance of avidyA in samAdhi is well accepted. However, that
>> is explained not due to absence of avidyA, but due to absence of
>> avidyAkArA-avidyA-vritti. In avidyA-pratIti-vichAra of advaita-siddhi, MS
>> says:-
>>
>> न चैवं कदाचिदविद्याया अप्रतीत्यापत्तिः; इष्टापत्तेः, समाधौ तथाभ्युपगमात् ।
>>
>> Is there any clear articulation anywhere that avidyA is not present
>> during samAdhi. Because if avidyA is not present during samAdhi, then one
>> will not be able to wake up from samAdhi.
>>
>>
>> //Since it is admitted that the Tattva agrahana rupa avidya is present in
>> all three states, in Samadhi when Akhandakara vritti is there, that avidya
>> is not present. The Ramakrishna Teeka for the above verse where he says
>> 'ajnana is not there in samadhi', can be seen here:
>>
>> https://archive.org/details/panchadashi-ramkrishna/page/n57/mode/2up//
>>
>> Does attaining nirvikalpaka-samAdhi once leads to destruction of avidyA?
>>
>> //Of course, the mind, which is the instrument for even attaining
>> Samadhi, has to be admitted to be present. Also, the nascent form of
>> avidya/mind are admitted to be present even during samadhi, since they have
>> not destroyed so that the post-samadhi life of the Jnani requires this
>> non-binding form (lesha/vasana) of avidya is the one that sustains the
>> body-mind of the Jnani till the fall of the body.//
>>
>> This is well understood.
>>
>>

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