[Advaita-l] World is Flower in the Sky

[vinayaka ns]

On Fri, Apr 5, 2013 at 12:49 PM, V Subrahmanian <v.subrahmanian at gmail.com>wrote:

> On Fri, Apr 5, 2013 at 11:39 AM, vinayaka ns <brahmavadin at gmail.com>
> wrote:
>
>
>
> This is where I don't follow your explanation. The aforementioned view
> > boils down to eka-Atma-vAda and it need not be taken as eka-jIva-vAda in
> > which it is said that there is *only one jIva in the vyAvahAric plane*
>  and
> > all other jIvas are just imaginations. I have no problems with the former
> > view; that is what advaita is all about.
> >
>



>
> //Actually what I have said is not very different from what you say above:
> ekAtmavAda realization comes only when the jIva-aspirant knows that /
> practices during anusandhAnam that he is the only entity and all other
> entities whether jiva-s or jaDa-s exist as imaginations in his
> consciousness/mind.  This will dovetail into the realization of the ekAtma
> that is also adviteeya.  The shift is from seeing oneself as a
> jIva-aspirant to actually realizing himself as the One and Only Atman.
> Actually the BG13th chapter core teaching is this alone: kShetrajna is the
> viShayI and the entire kShetram is viShaya.  Actually what we call and
> experience as 'so many other jIva-s' are also viShayam, kShetram, only for
> the one kShetrajna.  Surely, as the chapter itself points out, it is the
> jaDAmsha in every jIva that constitutes the kShetram, being made of the
> pancha bhUta-s.  But the chetanAmsha can never become viShaya to the
> kShetrajna.  So, the expression 'so many other jIva-s' boils down to only
> so many pieces of body-mind complexes, adding up to one kshetram.  Also,
> surely, this one kshetrajna, jIva, cannot also be a viShayI unless with his
> own body-mind-organs complex with which alone he can interact with 'other
> jiva-s'.  At this juncture it is possible to appreciate the 'eka jIva'.
> This aspirant will eventually realize that even his body-mind is after all
> kshetra, like the others' body-mind and will remain as the kevala
> chaitanya, Brahman (kshetrajnam cha api mAm viddhi), ekAtman.//
>

This is fine.


>
> > jnAnis Consciousness is the sattAprada all right,  but then it doesn't
> > mean that there are no other jnAnis and ajnAnis at all.
> >
>
> Again, as said above, all the other jnAni-s and ajnAni-s are viShaya for
> this one Consciousness.  Why, even this jnAni's body-mind complex which is
> what is pointed out by others as 'jnAni' is also kShetram alone. So,
> ultimately not even one jnani is there but there is only one
> Consciousness.  There is no Vedanta pramANa for multiplicity in
> Consciousness.


This is quite true from the perspective of One Consciousness.



> >
> > > prAjnasya Adhidaivikena antaryAmiNA saha abhedam gRhItvA
> visheShaNAntaram
> > > darshayati - eSha iti. [The mantra, considering the identity of the
> > prAjna
> > > (jiva of the fifth mantra) with the antaryAmi of the sixth mantra,
> brings
> > > out another attribute...]
> > >
> > >
> > This is fine. But then, we need not restrict the number of jIvas getting
> > into sushupti to only one. For ex. the Chandogya shruti says all sorts of
> > creatures like tiger, moth, mosquito etc., attain satsampatti.
> >
> > Am I missing something? Pls clarify.
> >
>
> If we look at the fifth and sixth mantra connection as brought out by the
> cited passage, we can appreciate that the mantra says 'eSha' sarveshwaraH,
> antaryAmin, etc.  There cannot be several jIva-s that can be called
> sarveshvaraH, antaryAmin, etc.  So, actually what goes into sushupti is
> only the body-mind complex.  The Atman never has any avasthA.  All bodies
> like tiger, moth, etc. attain satsampatti and come out as tiger, moth,
> etc.


It is true that antaryAmin is one only who has the  samashTi upAdhi. I was
speaking from the vyAshTi aspect where multitude of jIvas can be accepted
from the perspective of malina sattva pradhAna upAdhis. *prAyENa ajnaH iti
prAjnaH*.

-- 
Best Wishes,

Vinayaka