Guru Mahima: Advait sadhana; NS; Three states

[Guest guest]

SriGururbhyo namah

Om Narayanay vidmahe,Vasudevaya Dhimayi,Thano Vishnu Prachodayat.

Namaste pundits and thank you very very much.

I had to speak to admire Prof VKji's work:Advait sadhana. As I read the very unique tamil to english translations, there were tears in my eyes, & I felt as if my papa's Guru Mahaswamigal is directly talking to me. I have also been learning a lot from everyone.It is truly the Guru's Anugraha that I could learn from you all. After all, You are the manifestation of Dakshinamurti Rupini, Shruti Rup Dharini Sharadambike. BhavaniShankara, I dedicate my understanding at your lotus feet. My knowledge is metaphysical speculation, so forgive my delusions.

Guru Mahima_the Truth ( Nonduality heard from Guru) of sanyas diksha (shabda pramana) becomes a state of mind, when repeated and recollected ( or object of manana and nididhyasana).Since the mind naturally coincides with the thought this is also immediate perception.If the sadhaka has doubts, the sadhana prescribed by the Guru removes the samskaras.So says shruti, and even Dakshinamurti avataar Ramana Maharishi, Mahaswamigal of Kanchi, H.H Chandrasekhar Bharati. Nirvikalpa samadhi is a category ( mode) of Nididhyasana. Devi Tripurambike as Nididhyasana wears different sringaar _ sometimes looking like atmavichar, or Arupa bhakti/atmanivedan and sometimes appearing as kevala Nirvikalpa samadhi, and it culminates in the certainty ayam atma brahma.This is my understanding from Jivanmuktiviveka, Bhagwan Ramana's, H.H.Abhinava bharati's teachings.If Vivekachudamani recommends Nirvikalpa samadhi as the best sadhana, I see the text recommending this to certain

specific sadhakas_ and from 'The gospel of Ramakrishna Paramahansa' , it is only this sadhana that 'appears' to have brought about atmagyan.I think Gyanis and the sadhana they teach are there, so that I can learn to transcend my rigid intellectual constructs, and my one such fixation i will mention here:-

To show why shruti teaches by way of adyarupa apavada, Adi Guru and illustrious Sureswaracharya show how creation is presented as an abhasa ( apparition). Analogous to a dream (acc. to Mandukyakarikabhasya and Anandgiri's tikka,Upadeshsahasri,Kaivalya Up,Siddhantabindu etc) cotemporaneously there is avidya, adhyasa i.e the adhyarupa of drik, drishti and drishya without causality_ sans lorentz invariance. Whenever shruti uses metaphors to describe the sequence of creation, the contradictions can be reconciled by realising that cause is never different from effect, and theories of either perception or the instantaneous or linear progression of time or creation process are inconsequential. In this category, the ordinality of indescernible or surreal observer ( = the SAKSHIbhava pratyaksha of the most pure vairagi uttam adhikari) is ekasmaye naikasmaye, where there is no real number one distinct from two or many_ ek or anek jivatman.It is modally irrelevant to ponder whether

atmavichar is different from kevala nirvikalpa samadhi, since experience becomes indistinguishable from knowledge. Pancapadika 56," aparoksha CHAITANYAsth avidyasaktir alambanataya vivartate." My ignorance dwells on the analogy of avastha-prakriya, using metaphors_ but this is only to see the universalisation associated with the word ' Nirvikalpa ' because a) during perception, Nirvikalpa Brahman instantly 'appears' as a modal counterfactual here( every and no where) and now( every and no when) due to our avidya as particularised perception, which is a psychological delusion when cognised as fragmented phenomenology and b) where the ego-mind-body identification is surreal ( i.e Sakshibhava), _ yugapat drishtisaamasamaayasristi is an equivalent complementary description to abhasa/vivarta prakriya's or bhamati prakriya's krama srishti or to illustrious Swami Satchidanendra Saraswati's teachings since they are contextual gage dependent. In Jivanmuktiviveka, Swami Vidyaranya

says,".. the ego dissolution when a yogi's sadhana involves forgetting ( deconstruction of vasanas,samskaras) is analogous to the nirvikalpa prajna in the (logician or nyaya) concept of perceptual process. Swami Vidyaranya (Panchapadikacharya,Sarvajnatman,Vacaspati Mishra, PrakasatmanYativar,and later tradition) interpreted Nirvikalpa Asparsa prajna advaitically as thus: There is only Brahman

without viseShya,visheShaNa,saMsarga. The 10th century yogi and sivadvaitin Bhasarvajna ( I think in nyayabhusana) says that in nirvikalpa pratyaksha it is not possible to identify the visheshya, visheshana, and samsarga even though they may be present, because they are inseparable. I wonder, if there is implicit in the latter advaitic 'definitions of nirvikalpa/savikalpa perception and nirvikalpa samadhi', a very subtle difference between kevala NS and PYS AS methodology,i.e the understanding or undescribable intuition provided by kevala NS is the 'concept' of nonduality (advaita).

The metaphorical algebra used to show the above is nonorthocomplemented, outside banach,surreal or cantorian space. It transcends the contradictions in ordinary newtonian and quantum langauge as can be seen in " namasthisthadyo dhavadhbhyasch vo namo...purvajaych parjaych... namo virupebhyo vishvarupebhyasch vo namo.. or visvamurti mahamurti diptamurtaye amurthivan" and is principally derived from the 4 valued logic used by Gaudapada, Madhusudhan Saraswati, where the epimestic propositional is indistinguishable from the abstract ontology. All prakriyas are effective theories i.e over a certain length and time scale, one particular theory gives' for all practical purposes', an excellent solution to observational paradigms.Shrutianugrhita when pratyaksha and anuman presents an anamoly in representing a star, quark or ego-mind-body, it only shows that the error lies in assuming that the perceiver and the percieved is independently real, separately objective and different

from Brahman.Every quantum interpretation fails to yield either a) an objective reality for classical equations of any chaotic hamiltonian such as the recent experimental anamoly(Phy Rev Lett4,Nov 2005) or b) give an objective history of past events ( though we cognize the newtonian past as a memory 'now'). During cognition in analogy to a dream,Saguna Brahman Purnaam Satchitanandswarupam tatashta lakshana [misattributed by scientists as abstract mathematical lakshana( pointers) representing the universal class of big bang,galaxy,particles,atoms, homosapien era dynamics] counterfactually appears from the timeless Sakshi or surreal viewpoint as time,space etc i.e when the time component is surreal-valued, it becomes instantaneously cotemporaneous in the delusionary real number valued observable time gage.There is no real eigenvalued time ordering in padic/Connes non commutative geometry in quantum gravity early universe, but there are some indications that it may also

'appear' to apply 'now' at atomic scales based on necker zeno effect experiments.Mathematicians have proposed a non commutative algebra for a non-dual description outside hilbert space without quantum observables, from which during the act of cognition, time, space and C* algebra of quantum observables emerge. This insight approximates Mandukyakarikabhasya in the limit where quantum systems are purely integrable.Integrable and non-integrable dynamics becomes asymptotically disjoint, while for finite time they are approximately disjoint. M theory,fractal string, loop quantum gravity is an approximation of a more fundamental effective theory [ since all three give non commutative field theory in a certain limit]. loop quantum gravity is embedded in transfinite cantorian configuration space, with states having no definite hilbert state structure ( no inner product) which at low energy approximates quantum mechanics in the limit L/d approaches 0, i.e there are deviations for

L<1 micron from standard quantum mechanics. The unsolved Clay millennium ( and B.Simon) problem is that due to divergent nonborel-summability of non-integrable quantum hamiltonian, the hilbert space structure of quantum chromodynamics and atomic physics fails. Hence atomic scale quantum states are generalised onto intervals without the excluded middle [ as in advait siddhi] , which is a category of topos,containing quantales valued as qoutient of infinite extendible cantorian space containing non well-ordered domains, where Bhasarvajna's or Conway's incomparable surreal numbers or indescernibles are eigenvalues of operators used to study non-borel summable divergences. But this Paroksha Gyan used to conceptualise possible equivalence of vartika,vivarna,bhamati & Purnam/Nirvikalpam of avastha-prakriya is another adhyasa i.e approximation to That_ which transcends any finite objective understanding or experience and concept of any concievable.Apologies for error and

langauge used above;If unintentionally I appear to contradict any one, pardon my ignorance, as I have not studied the Adi Guru Shankara's upanishad bhasyas like most of you.

Dedicated to the lotus feet of Swami Sadyojat Shankarashrama of chitrapur saraswat math, Swami Paramananda Bharati ( mathematical physicist from my alma mater iit madras) of Bangalore Srngere math, H.H.Swami Bharati Tirtha,Swami Chidanand Saraswati of Shivanandashram, kanchi Mahaswamigal and our illustrious Guru parampara.

Dakshinasch ...... AsmadAcharya paryanth smarya Guru parampara.

This eternal all-inclusive Adi Guru sampradaya's teachings ( thru ProfVkji translation and other such works ) comes down all the way to our very present Gurus.

Om Shiv Shankara, Jai Guru Shankara, Jai Adi Shankara

love, best regards ,and pranam to all advaitins and devotees

DM Amladi

 

 

 

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