Fwd: A Note on Nididhyasana

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advaitin , Ganesan Sankarraman <shnkaran

wrote:

 

 

 

subrahmanian_v <subrahmanian_v wrote: Namaste Sadhakas,

 

A note on Nididhyasana using the Avasthatraya and Panchakosha

viveka:

 

The Avastha traya viveka involves the analysis of the three states

of

experience, waking, dream and sleep. The Mandukyopanishat explains

this best by specifying a name to each of these. Dear

Subramaniumji,

In the Taithriya

Upanishads, there is the idea of ascending from each kosa to the

next higher, ultimately reaching the ananda. There are some subtle

points about whether the ananda maya kosa itself is the grand

finale, or it is also an upadhi. Acharya Sankara, I understand,

equates the ananda maya also as an upadhi to be surrendered. I

understand also that aharya Ramanuja holds ananda as the denonument.

I read in a concise writing on Brahmasutras by Swamy Krishnananda

that it is difficult to infer from the Brahmasutras, which of the

positions Badrayana holds good as the grand finale, whether the

world of the Hiranygarbha-this has to be equated with the

anandammaya kosa, I think- is the place from which there is no

return to mortality; or one enjoys the exalted bliss only till that

world lasts, and inevitably returns to the terrestial realm after

its tenure. According to Krishnananda,

Acharya Sankara makes an adroit interpretation of the Brahmasutras

holding the position that even the world of Hirayanyagarbha is one

of time and space, and the realization of Brahman only as one's

inmost Consciousness is the irrevocable emancipation, the trinity of

jiva, iswara jagat being falsified. Further, I understand that

Acharya Ramanuja's position is only anandamamya kosa as the climax,

this having to be equated with Iswara, the causal prius of all

phenomena. Sankara's positon is even beyond anandamaya, which is

Nirguna Brahman. Further, I understand that Taitriya Upanishads

speak of the kosas from the microcosmic as well as macrocosmic

aspects. Does the meditative ascent from

the lower kosas to the higher kosas in the first instance deamnd the

shift fromt the individual to the cosmic in the same kosa. Which is

to say that from the individual annamaya one has to ascend to the

cosmic for further transition till the reach of the ananda maya, the

causal realm. As this involves a subtle subject demanding much

inwardness of perception even for an intellectual clarity, I would

like you to dilate on the subject vis-a-vis also the truth of

anandamaya in the advaitic scheme of evaluation.

yours ever in Bhaghavan

sankarraman

 

 

 

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