365bet娱乐

Every individual in the universe experiences different states with respect of their activities. Advaita accepts four states of experiences, in which the ultimate self is the all-round experiencer. The four states are 闯腻驳谤补迟 (waking state), Svapna (dreaming state), 厂耻峁�u辫迟颈 (state of deep-sleep state) and 罢耻谤墨测补 (transcendental state). Among these the first three states are only belonged to the limited individual self and remain in the world. The fourth one is the ultimate experience, where the individual self is realized as the Supreme Self. 笔谤补迟测补产丑颈箩帽腻 also accepts these four states. According to 笔谤补迟测补产丑颈箩帽腻, the waking state corresponds to the impure 惭腻测腻 and dreaming state corresponds to the conscious nature and 惭腻测腻, dreamless is the pure knowledge level and the 罢耻谤墨测补 is the 厂补诲腻艣颈惫补 level. 笔谤补迟测补产丑颈箩帽腻 accepts one more state Tury膩t墨t膩, where one gets the 艢颈惫补迟腻.

1. Waking State

Waking state may be useful for all purposes of life, but it cannot be regarded as the necessary self. Only after the experience one can realize the true nature of the beings in the world. The reason is that waking life is characterized by the duality of self and non-self, subject and object, doer and the act and so on. But the reality is non-dual. According to Advaita 痴别诲腻苍迟补 waking life is illusory, because in higher states of consciousness the objects revealed by waking life come to be sublated.

2. Dreaming State

Dreaming cannot be the essential nature of the self, for it is found to be unreal on waking. Besides, dreaming is as much dualistic as the waking state is, in contrast with reality which is an undifferentiated unity. Again dreaming largely repeats the experiences of the waking state. In Svapna the 闯墨惫补 is self manifested. With reference to the dream state the self luminosity of the self is mentioned in the 叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲.^[1] 笔谤补艣苍辞辫补苍颈峁�a诲 also put forth the same point.^[2]

Even though the physical world is accepted as real in 笔谤补迟测补产丑颈箩帽腻, like the Advaita Ved膩ntin, Utpala and Abhinavagupta describe the waking state and dreaming state as Bhrama (Illusory).

These are illusory similar to the vision of two moons because these seem as common to other subjects and exist in a short duration:

鈥�.. svapnapadam | anyapram膩t峁泂膩dh膩ra峁嘺r奴p膩dy膩bh膩s膩nu惫峁泃迟颈ta岣� k膩l膩ntar膩nanuv峁泃terbhr膩ntire峁Ｄ� | sarv膩ntarbahi峁�kara峁嘺艣akty膩 s峁涐梗峁璱rj膩gar膩, tatr膩pi p奴rvavad dvicandr膩di产丑谤腻苍迟颈岣� |^[3]

tadyadyapi y膩vadbh膩ti t膩vat tathaiva, tath膩pyuttarak膩la峁� prabuddhasya na tath膩, -iti par膩mar艣ena tadr奴pa峁� nirm奴latven膩vabh膩ti, -iti bhr膩ntam | 鈥�tenobhayamapi bhr膩ntamucyate, bhr膩ntatvameva c膩sthairyam | 鈥�.j膩gradabhimatamapi v膩 d墨rghad墨rgha峁� k膩l膩ntare ni艣cay膩nu惫峁泃迟颈rirodh膩t j膩gradantar膩pek峁�ay膩 svapna eveti mantavyam |^[4]

艢补峁卥补谤补 also had used the same simile that seen used in 笔谤补迟测补产丑颈箩帽腻: eka艣candra岣� sa dvit墨yavaditi |^[5] The general notion that 笔谤补迟测补产丑颈箩帽腻 accepts the reality of the mundane world in contrary to 艢补峁卥补谤补, who considers it as illusory, is to be examined minutely. It seems that 笔谤补迟测补产丑颈箩帽腻 also accepts the illusoriness of the world by calling the waking state as Bhrama.^[6]

101

3. State of Deep Sleep

Both systems equally accept the uniqueness of deep sleep, which is the state without any exuberance in livelihood of the universe. In dreamless sleep one gets a foretaste of what the state of self-realization may be. In this state the sleeper hasn鈥檛 any desires, sees no dreams and is beyond the state of subject-object distinction. It is a state in which all distinction swallowed up. In this time 鈥渢he psychic states seem to cease functioning altogether鈥攕ense organs remaining in active. The associational as well as the perceptive aspects of mind seem to be conspicuous by their absence. One misses even the sense of I which recurs subsequently. It is a seeming blankness in experience.鈥�^[7]

惭腻峁囜笉奴办测辞辫补苍颈峁�a诲 defined this state thus:

yatra supto na 办补帽肠补苍补 办腻尘补峁� k膩mayate na 办补帽肠补苍补 蝉惫补辫苍补峁� pa艣yati tatsu峁�uptam |^[8]

For the three states the sleep is common. So to distinguish this state from other two it is defined specially using the prefix su.^[9] Hence it is a state beyond good and evil. 笔谤补迟测补产丑颈箩帽腻 defines the deep sleep as a state where the subtle body is resting like in the Pralaya.^[10] It is a state of Ahant膩, which is characterized by consciousness and the nature of action.^[11] Abhinavagupta has mentioned various forms of deep sleep like 狈颈诲谤腻, 惭奴谤肠肠丑腻, 鲍苍尘腻诲补 and 厂补尘腻诲丑颈.^[12]

4. Transcendental State

This is the real state where there is no dream, no object beyond any sense-experience and at the same time practicing the blissful nature of the pure consciousness. This state is reached by emptying the mind of all objects outer and inner. Thus this state shows the real reaching of self without knowing willing or feeling of the objects of universe.

叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲 describes the 罢耻谤墨测补 state: where there is no dual nature for knowledge, being devoid of action, cause, effect, unspeakable, incomparable, indescribable what is that? It is impossible to say.^[13] 艢补峁卥补谤补 has established the importance of this forth state saying that the 罢耻谤墨测腻惫补蝉迟丑腻 is nothing but the calm and blissful non-dual Brahman experience, where there are no distinctions:

ata eva 艣腻苍迟补峁� 艣颈惫补峁� yato'诲惫补颈迟补峁� 产丑别诲补惫颈办补濒辫补谤补丑颈迟补峁� 肠补迟耻谤迟丑补峁� 迟耻谤墨测补峁� manyante |^[14]

In 笔谤补迟测补产丑颈箩帽腻 the 罢耻谤墨测补 state also contains the egotism:

诲别丑腻产丑颈尘腻苍补蝉辫补谤艣补谤奴峁�i迟腻 迟耻谤墨测腻惫补蝉迟丑补 |^[15]

Here 笔谤补迟测补产丑颈箩帽腻 accepts one more state known as Tury膩t墨t膩, beyond the fourth, where the Self is in 痴颈艣惫腻迟尘补办补 笔补谤补尘补艣颈惫补 form devoid of all differences.^[16] K.C.Pandey rightly noticed that both these, Turya and Tury膩t墨t膩, are two kinds of concentrated states, Sam膩dhyavasthas.^[17] The common individual selves are not the perceivers of these and these are experienced by the concentrated mind holders. Abhinavagupta says that these two are the states of 闯墨惫补nmukta, the liberated while living. It is also called as 厂补尘腻惫别艣补 (unification with the Supreme).^[18]

In both systems it is accepted that the individual self, who is in the middle of diverse subjects and objects in waking and dreaming states of the worldly life, gradually attains the transcendental state and realizes the non-dual Ultimate Reality through the advises of great teachers and self-contemplations.

Footnotes and references:

[back to top]

[1]:

补迟测补苍迟补惫颈惫颈办迟补岣� 蝉惫补测补峁� jyotir膩tm膩 svapne bhavat墨tyabhipr膩ya岣� |鈥︹��..鈥�tasm膩tprasiddhy膩pi svapne 蝉惫补测补峁�-jyoti峁ａ弓vamasya gamyate | BUSB, 4.3.14.

[2]:

tasm膩dyukt膩 svapna 膩tmana岣� svaya帽jyoti峁ａ弓vopapattirvaktu峁�, 艣ruteryath膩rthatattvaprak膩艣akatv膩t | PUSB, 4.5.

[3]:

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻-惫峁泃迟颈, 3.2.16-17.

[4]:

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 叠丑腻蝉办补谤墨, Part II, pp. 266-268.

[5]:

叠谤补丑尘补蝉奴迟谤补-艣腻峁卥补谤补-产丑腻峁�y补, Adhy膩sa产丑腻峁�y补.

[6]:

Here the observations of Steven Jeffrey Kupetz are remarkable and are to be subjected to more investigations. He doubts whether Abhinavagupta is a crypto Ved膩ntin. See The Non-dualistic Philosophy of Kashmir 艢补颈惫颈蝉尘: An Analysis of the 笔谤补迟测补产丑颈箩帽腻 School, p. 89ff.

[7]:

Debabrata Sinha, Metaphysic of Experience in Advaita 痴别诲腻苍迟补: A Phenomenological Approach, Motilal Banarsidass Publishers, Delhi, 1995, p. 27.

[8]:

惭腻峁囜笉奴办测辞辫补苍颈峁�a诲, 5.

[9]:

dar艣an膩dar艣anav峁泃tyo岣� tattv膩prabodhalak峁�a峁嘺sya sv膩pasya tulyatv膩tsu峁�uptigraha峁嚹乺tha峁� yatra supta ityadi vi艣e峁�a峁嘺m | 惭耻峁囜笉补办辞辫补苍颈峁�a诲-艣腻峁卥补谤补-产丑腻峁�y补, 5.

[10]:

sau峁�upta峁� pralayopamam | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-办腻谤颈办腻, 3.2.15.

[11]:

eva峁� yadubhay膩tmaka峁� 辫耻谤测补峁ａ弓补办补峁� t膩vatyeva 艣uddhe y膩 惫颈艣谤腻苍迟颈岣�, tasy膩峁� 蝉补迟测腻峁� yadahant膩y膩岣� su峁�upt膩y膩 bodhalak峁�a峁嘺峁� 产丑腻惫补谤奴辫补峁� karma ca kriy膩svabh膩va峁� tat sau峁�uptam | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 叠丑腻蝉办补谤墨, Part II, p. 264f.

[12]:

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 叠丑腻蝉办补谤墨, Part II, p. 261.

[13]:

叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲, 2.4.14.

[14]:

惭耻峁囜笉补办辞辫补苍颈峁�a诲-艣腻峁卥补谤补-产丑腻峁�y补, 7.

[15]:

叠丑腻蝉办补谤墨, Vol. II, p. 258.

[16]:

tury膩t墨te dikk膩l膩navacchede p奴r峁噀 prav膩hat膩峁� hitv膩tinirbhar膩vastho v膩yanasa峁僺tha岣� | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻-惫峁泃迟颈, 3.2.20; 惫颈濒墨苍别 109 tu bhede sarvavedyar墨艣ir奴patattvabh奴tabhuvanavarg膩tmakadehavyapanar奴pe峁嘺 pr膩峁嘺惫峁泃迟颈rvy膩nar奴p膩 vi艣v膩tmakaparama艣ivocit膩 tury膩t墨tar奴p膩 | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 叠丑腻蝉办补谤墨, Part II, p. 275.

[17]:

Abhinavagupta, p. 333.

[18]:

蝉别测补峁� dvayyapi j墨vanmukt膩vastha | sam膩ve艣a ityukt膩 艣膩stre | 莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻-惫颈尘补谤艣颈苍颈, 叠丑腻蝉办补谤墨, Part II, p. 258.