prapanchopashamam explained in karika bhashya 2.35
V Subrahmanian
वीतरागभयक्रोधैर्मुनिभिर्वेदपारगैः ।
निर्विकल्पो ह्ययं दृष्टः प्रपञ्चोपशमोऽद्वयः ॥ ३५ ॥
Bhaskar YR
वीतरागभयक्रोधैर्मुनिभिर्वेदपारगैः ।
निर्विकल्पो
ह्ययं
दृष्टः
प्रपञ्चोपशमोऽद्वयः
॥
३५
॥
प्रपञ्चोपशमः, प्रपञ्चो द्वैतभेदविस्तारः, तस्योपशमोऽभावो यस्मिन् , स आत्मा प्रपञ्चोपशमः,
prapancha = the expansive differentiated duality. This is not there in Turiya.
praNAms
Hare Krishna
He is nirvikalpa because he is free from veeta, raaga bhaya krOdha how ?? because he is not seeing the snake (avidyA srushti) in rope, his drushti is yathArtha drushti, bhUma drushti, he has sublimated all differences of (dvandva) of the world in HIM. He is prapanchOpashama. He is nirvikalpa one who is without imagination of duality. Most of the post shankara vedAntins link this to the experience of nirvikalpa samAdhi as it is talking about prapanchOpashamanaM. So as per them one should retire to seclusive place, suppress his thoughts make his mind in an inert state and experience the absolute absence of prapancha. It simply means he does not have anyone / anything different from him This absence of second is maNgalaM /auspicious / shiva and all imaginations (avidyA Kalpita prapancha) are inauspicious because they create veeta, raaga bhaya, krOdha like ‘snake’ seen in rope. One should always remember that the literal annihilation of stUla bhautika prapancha is possible only by Ishwara and it will happen at the time of mahA pralaya and not at the dawn of Samyak jnAna. So prapanchOpashamanaM needs to be understood dvaita bAdhita Samyak buddhi where one see nothing but himself.
Hari Hari Hari Bol!!!
bhaskar
V Subrahmanian
Hari Hari Hari Bol!!!
bhaskar
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Bhaskar YR
praNAms
Hare Krishna
Even those who talk of nirvikalpa samadhi do not say that the sthula bhautika prapancha is annihilated.
- But they definitely insist the literal experience of total absence of prapancha to get the ‘practical experience of advaita’ don’t they!!?? As per them the theoretical knowledge of non-duality should be experienced in practical experience of NS…Hence even some Jagadguru-s say to experience the practical Advaita jnAna I entered NS from such and such time to such and such time and came back to world. Etc.
They only say that during that samadhi, the sthula sukshma karana prapancha is not experienced and when out of samadhi, it is bAdhita (due to samyak jnana) but anuvritti of bAdhita prapancha is there.
Ø So prapanchOpashamanaM does not mean prapanch will vanish in thin air after the dawn of jnAna. avidyA srushti goes and Ishwara srushti would continue and in this sense jagat is brahmAbhinna.
Gaudapada himself, in the Advaita prakarana, has discussed at length samadhi and the obstacles to samadhi and their remedy.
Ø There are various meanings to the word samAdhi it is not necessarily patanjali’s asaMprajnAta samAdhi or later vyAkhyAnakAra-s nirvikalpa samAdhi in ashtanga yOga sense.
V Subrahmanian
praNAms
Hare Krishna
Even those who talk of nirvikalpa samadhi do not say that the sthula bhautika prapancha is annihilated.
* But they definitely insist the literal experience of total absence of prapancha to get the ‘practical experience of advaita’ don’t they!!?? As per them the theoretical knowledge of non-duality should be experienced in practical experience of NS…Hence even some Jagadguru-s say to experience the practical Advaita jnAna I entered NS from such and such time to such and such time and came back to world. Etc.
न हि मनोविकल्पनाया रज्जुसर्पादिलक्षणाया रज्ज्वां प्रलय उत्पत्तिर्वा ; न च मनसि रज्जुसर्पस्योत्पत्तिः प्रलयो वा, न चोभयतो वा । तथा मानसत्वाविशेषाद्द्वैतस्य । न हि नियते मनसि सुषुप्ते वा द्वैतं गृह्यते ; अतो मनोविकल्पनामात्रं द्वैतमिति सिद्धम् ।
They only say that during that samadhi, the sthula sukshma karana prapancha is not experienced and when out of samadhi, it is bAdhita (due to samyak jnana) but anuvritti of bAdhita prapancha is there.
Ø So prapanchOpashamanaM does not mean prapanch will vanish in thin air after the dawn of jnAna. avidyA srushti goes and Ishwara srushti would continue and in this sense jagat is brahmAbhinna.
Gaudapada himself, in the Advaita prakarana, has discussed at length samadhi and the obstacles to samadhi and their remedy.
Ø There are various meanings to the word samAdhi it is not necessarily patanjali’s asaMprajnAta samAdhi or later vyAkhyAnakAra-s nirvikalpa samAdhi in ashtanga yOga sense.
श्रीमद्भगवद्गीताभाष्यम्द्वितीयोऽध्यायःश्लोक ५३ - भाष्यम्
………यदि यस्मिन् काले स्थास्यति स्थिरीभूता भविष्यति निश्चला विक्षेपचलनवर्जिता सती समाधौ, समाधीयते चित्तमस्मिन्निति समाधिः आत्मा, तस्मिन् आत्मनि इत्येतत् । अचला तत्रापि………माण्डूक्योपनिषद्भाष्यम्कारिका - भाष्यम्
Hari Hari Hari Bol!!!
bhaskar
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Kuntimaddi Sadananda
> काले स्थास्यति स्थिरीभूता भविष्यति निश्चला विक्षेपचलनवर्जिता सती समाधौ,*
> समाधीयते चित्तमस्मिन्निति समाधिः आत्मा, तस्मिन् आत्मनि इत्येतत् । अचला
> तत्रापि………
>
> Here, Shankara happily accepts a time, kaala, when such samadhi is had,
> when the mind is sthira, free of vikshepa, nishchala.
>
> माण्डूक्योपनिषद्भाष्यम्कारिका - भाष्यम्
> समाधिः ।
>
> Atman is called samadhi here, because, Shankara explains, since the Atma
> jnanam happens in samadhi.
Saying that atma jnanam happens in Samadhi will invite objections but
समाधिनिमित्तप्रज्ञावगम्यत्वात् is *not denied* by bhAShyakaara although it
may not be his preferred meaning in this context viz., even if we grant
समाधीयते अस्मिन्निति वा
It is sometimes strange to see that the word Samadhi is regarded as
objectionable.
Some students without understanding the word, Samadhi in the vedantic
context, make a straw man argument about samadhi and dismiss their is.
Imagined idea about vedantic use of the word samadhi. though this word
Samadhi has appropriately been reconciled without compromising on Shravanam
as the Pramanam ) At the same time, the rather vague and strange word
called “intuition” of reality is regarded as acceptable.
There is no mention of any “intuition” in PTB AFAIK.
Om
Raghav