[Advaita-l] World is Flower in the Sky

[V Subrahmanian]

On Fri, Apr 5, 2013 at 5:31 PM, vinayaka ns <brahmavadin at gmail.com> wrote:

>
>
> 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*.
>

The scheme of the M.up. is best understood thus:

There is Only One Original Consciousness (OC) turiya.  This manifests
variously as six Reflected Consciousness (RC).  Of these six three are
vyaShTi (vishva, taijasa and prAjna) and three are samaShTi (viraT,
hiraNyagarbha and Ishwara).  Instead of talking of 'several vishvas, etc.'
the Upanishad finds it best to give one generic name ' vishva, etc.' for
this Turiya which alone is appearing as all these. Despite the vyaShTi and
samaShTi being upAdhi-s alone, the fact remains that it is all the same
Turiya, the nirupAdhika.  The dharma of the upAdhis, whether alpajna or
sarvajna, are not in the OC turiya; they are in the reflecting mediums only
which are, however, kAryam and mithyA.  We can say either 'OC is appearing
as all these' or 'the jIva who is really OC turiya is appearing as all
these'.  An aspirant jiva ideally contemplates thus: 'I, who am the
nirupAdhika turiya, alone appear as all these' .  In this contemplation all
the individual jIvas with all their upAdhis in all the three states and the
samaShTi-s along with their upAdhis are seen as appearances.  When the
contemplation attains fruition there is no longer eka-jIva/aspirant
construct but One Atman Alone realization.

There is nothing wrong in accepting several jiva-s in the vyavaharika but
it is good to realize that all this 'several' becomes absorbed into the One
and this happens 'through' *an* aspirant. This step is inevitable.
The brahmasutra vRtti of Sri Sadashivendra Saraswati for  3.2.37 has an
interesting observation:

'AkAshavat sarvagatashcha nityaH', 'nityaH sarvagataH shANuH' (BG 2.24)
ityaadiruktaH.  tasmAt advitIyasya brahmaNaH AvidyakaM sarvam-AdAya
shrutismRtibhyAm
sarvagatatvam siddham.

[The all-pervading nature of Atman is established in the scripture by
admitting an illusory all-ness.]

The idea is: 'all' itself is only an illusory manifestation of the One; One
cannot also be many.  Yet, by admitting such allness the Atman is taught to
be infinite.  'anekam' is 'ekam' and when it is seen that anekam has no
real existence apart from ekam, even the name 'ekam' no longer carries
weight.

subrahmanian.v





>
> --
> Best Wishes,
>
> Vinayaka
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