Mis conceptions

[atanu]

There are some ideas that Advaita makes us like zombie -- not knowing anything and oneself as well.

On the way, yes, through practice one has to cross this zombie stage of going to sleep, when actually you want full controlled Samadhi. But this is the path. And the dense Pragnya -- where one does not know anything has to be overcome and transcended.

Some lines from Mandukya Karika will illustrate:


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--I-5. He who knows these two, viz that which is shown to be the thing to be enjoyed and that which is (shown) to be the enjoyer, in the three states, does not become affected, even though enjoying.
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I-12. Prajna knows neither himself nor others, neither truth nor untruth. But that Turiya is ever the all seer.

I-13. The non-cognition of duality is common to both Prajna and Turiya. Prajna is possessed of sleep of the nature of cause, whereas that sleep does not exist in Turiya.
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III-34. The behaviour of the mind (thus) restrained, which is free from all imagination and which is endowed with discrimination, should be noticed. The mind in deep sleep is of a different character and is not like that (when it is under restraint).

III-35. The mind becomes dissolved in deep sleep, but when under restraint, it doesn’t become dissolved. That (mind) alone becomes Brahman, the fearless, endowed with the light that is Consciousness on all sides.
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IV-87. The duality that is co-existent with both object and (its) perception is said to be the ordinary (waking) state. That state where there is only perception without (the actual presence of an) object is said to be the ordinary (dream) state.

IV-88. The state devoid of object and devoid of perception is regarded as extraordinary. Thus have the wise for ever declared knowledge, object, and the knowable.

IV-89. On acquiring knowledge (of the threefold objects) and on knowing the objects in succession, there follows consequently, for the man of great intellect here, the state of omniscience for ever.
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IV-85. Having attained omniscience in its entirety, as well as the non-dual state of Brahmanhood that is devoid of beginning, middle, and end, does anyone wish anything thereafter ?

IV-89. On acquiring knowledge (of the threefold objects) and on knowing the objects in succession, there follows consequently, for the man of great intellect here, the state of omniscience for ever.
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The difference from VA is that Advaita considers that the Self Atma has to be known and it can be known in identity alone, since it is Advaita.

One cannot know the Advaita by being a second to it.

Om

[atanu]

The Advaita philosopher is trying to become the standstill awareness without any attribute (Nirguna chit). The attributes of the awareness form the state of mind (Manomaya Kosa). When the attributes (Gunas) or feelings are absent, there is no existence of the faculty of mind. This is referred as the dissolution of mind (Manolaya Yoga). Such a person remains as the body of food and respiration only without mind. Such a state is the state of plants and trees. Plants and trees are made of food and carry on the respiration. The mind is very negligible and can be considered as absent. The Advaita philosopher has kept this state as his final goal, which is the state of a tree. It is said that one becomes whatever he desires (Yat bhavam tat bhavati). If this philosopher dies in this state only as the final goal, he achieves the same state by taking birth as a tree. The state of Avadhuta is a severe state of Advaita philosopher, where the person is almost in the state of deep sleep.

This was the starting passage of the self styled god.

In the light of Gaudapada Karika's teaching that Turiya is all seeing, the very basis of the barrage falls down. Stilling of mind is gaining control and not servitude. Ego is afraid of this process.



Om