[Advaita-l] Eternal Loka
v.subrahmanian at gmail.com
Tue Oct 30 13:29:20 CDT 2012
On Tue, Oct 30, 2012 at 7:04 PM, Rajaram Venkataramani <
rajaramvenk at gmail.com> wrote:
> > RV: After mahapralaya, no one has a body. But we remain different and
> reincarnate in the next srshti. So, body need not be a differentiating
> factor between Ishwara and Jivas or two Jivas.
Pl. remember that the jiva-s in mahapralaya will be in the unmanifest
state, in their sUkshma sharIram. It is also called the avyAkRta,
undifferentiated, state. One cannot make a distinction there. Only when
the manifestation takes place is there occasion for distinction and in this
state there are the bodies. Also, the sUkshmasharIra is of no practical
use unless it is encased in a gross body.
> RV: From all these, we can only say that it is Vishnu's maya. If some one
> says that Sri Subrahmanian analyses philosophy well with his sharp
> intelligence and vast learning, will it be appropriate to conclude that Sri
> Subrahmanian is by nature devoid of intelligence and learning? Or that he
> is intelligent only when he is analysing philosophy (tatastha lakshana) not
The shAstram teaches that all intelligence is the attribute of the
mind-intellect apparatus and this apparatus is anAtmA, a product of
prakRti. The BG 13th chapter is aimed at enabling the distinguishing,
viveka, of the kShetrajna, the Pure Consciousness from the kShetra, the
inert body-mind apparatus which is a modification of prakRti. It is only
this viveka-born realization that enables one get moksha. While this is at
the individual level, at the Ishwara level too the BG teaches in the 7th
chapter two natures of Brahman: 1. the lower nature consisting of the
prakRti that becomes the whole world that binds the beings and 2. the
higher nature that is Pure Consciousness, the Witness of the lower nature.
Thus if one has to get the right understanding of Brahman one has to know
the higher nature as the absolute one and the lower nature as the
incidental one. It is this lower nature that has become the sUkshma and
sthUla sharIrams of all jiva-s, and the objects of the world. When the
jiva separates the ignorantly identified gross-subtle body from pure
consciousness and knows his nature to be non-different from the
lower-nature-free Brahman, that is what is true jnanam spelling moksha.
>From this analysis we arrive at the fact that the aparA prakRti which is
mAyA is not the real nature of Brahman and the sthUla-sUkshma sharIram is
not the real nature of the jiva. Thus Brahman is really not endowed with
any shakti (lower nature) and the jiva is not endowed with any body, either
sthUla or sUkshma. What remains therefore is the One Pure Consciousness
which is indivisible, akhaNDa. There is no room for any differentiation in
this. This is purely based on the shAstra upadesha.
I think there is nothing more I need to add to this topic.
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