Bhakti and advaita
sada at ANVIL.NRL.NAVY.MIL
Mon Jan 27 10:35:42 CST 1997
> What is meant by jiiva-Ishvara aikya is that the essential nature of
> both is Brahman. It means jiiva and Ishvara with all their upaadhis
> (limiting factors) removed are the same. It does not mean that jiiva and
> Ishvara are the same when the upaadhis are present. So the correct
> way to conceive God is to think of Him as essentially nondifferent
> from oneself.
I could not resist quoting Bhagavaan Ramana's sloka in this regard.
satvabhaasato vastu kevalam|
The difference between the Iswara and Jiiva is only in vesha - the costume.
Costume is that which makes you look different from what you are. His
costume is he is sarvaJNa, sarva shaktimaan, omnipotent and so on and
jiiva's vesha is I am only this body, alpa shaktimaan, limited etc.
But from the contents, the existence point the essence of both is the same.
Hence it is not identity of the upaadiies the veshas, but the identity of
the essence - in tune with Anand's statement. Technically this is called
jahaajahallakshana, discussed elaborately by Swami Sadananda in Vedanta
saara! in the analysis of this is that Devadatta.
Naval Research Laboratory
Washington D.C. 20375
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