[Advaita-l] Advaita-1)Body is the disease
bhaskar.yr at in.abb.com
Thu Jan 16 04:18:53 CST 2014
praNAms Sri Sadananda prabhuji
1. There is nothing other than Brahman, by definition.
> Yes, shruti also says this sarvam khalvidaM brahma, satyan chAnrutaMcha
satyamabhavat, yadidaM kiMcha..
2. Hence if some thing apparently exists the locus for it cannot but be
> Yes, if anything apparently exists the Ashraya for it is nothing but
that brahman only.
3. If ignorance is root cause for karma which forms the basis for
creation, then the locus for ignorance cannot but be Brahman since there
is nothing else other than Brahman.
> here we have to make a note that, according to sl.no. (1) above, not
only ignorance, creation, jeeva everything is brahman only there exists
nothing apart from THAT.
4. At the same time Brahman cannot be locus for anything, since Brahmna is
infinite homogenous pure existence-consciousness.
> Yes, this is pAramArthika svarUpa of brahman, but when shruti talks
about srushti, Ishwara, jeeva etc. the originatation would goes back to
root cause that is ekamevAdviteeya brahma.
5. Hence Brahman cannot be locus either for ignorance or for opposite of
it - Jnaanam.
> Yes, there is no jnAnAjnAna vyavahAra in Atman / brahmas as it is sarva
vikAra rahita, nirvishesha brahman. But at the same time siddhAnta says
there is no second chaitanya that can be called bhrAnta.
6. Hence Brahman is neither sarvajna or ajnaani.
> and sarvajna Ishwara or the ajnAni jeeva in reality nothing but that
brahman only. bangle, necklace etc. gold only but gold is neither bangle
7. Statements 2 and 3 and 5 and 6 are not really contradictory, even if
they appear to be so.
> Yes, considering the fact that Atman is only one without the second.
8. The apparent contradiction is resolved if we recognize that
ontologically Brahman and avidya/jnaanan are not of the same order of
> the apparent contradicition can be resolved if we correctly understand
the sUtra bhAshya vAkya : brahma svabhAvO hi prapanchaHa na cha prapancha
9. Brahmna with maaya is Iswara who can be sarvajna and being Iswara he is
maayaavi or wielder of maayaa. Hence it is under his control. At this
stage it is better to call maayaa only than avidya (out of respect for
> yes, I agree prabhuji..And equating mAya with avidyA atleast in this
context totally unwarranted..
10. In the creation process, there is anupravesha statement, after
creating the various lokas and various bodies depending on the karma,
Brahman AS THOUGH enters as jiiva. In essence the Brahman (all pervading
pure consciousness) get reflected by the subtle body as chidaabhaasa.
Subtle bodies are many and therefore reflections are many.
> And as we have observed earlier, parama siddhAnta from all this
shrushti para shruti-s is nothing but kArya-kAraNa anayatvaM or
10. After entering Brahman - AS THOUGH - forgets his real nature due to
anaadi avidya and identifies with the upaadhis that are refection the
consciousness as the original consciousness. It is like moon considering
himself to be self-luminous body in the sky not knowing the luminosity is
due to reflection of the original sunlight.
11. The wrong notions are with the chidaabhaasa - not with Brahman nor
> Well said prabhuji, as per Sl.No. 3 above, ghatAkAsha is nothing but
that mahAkAsha only.
Now who is ignorant? - very simple without going out all this rigmarole.
The one who does not understand that I am Brahman is the one who is
ignorant of the fact that I am Brahman. Brahman means one without a
> yes, this is what shankara says 4.1.3 sUtra bhAshya.
Hence anyone feels he is an individual separate from the rest of the
world, is the one who has ignorance. His ignorance includes not knowing
who he is and what is this world and who is Iswara. All questions get
resolved when He understands using tat tvam asi - statement that I am
Brahman - aham brahmaasmi. He will also understand there is or was really
no ignorance to begin with - na ca mastaani bhuutaani, pasyam me
> Again, I fully agree with this prabhuji.
Hari Hari Hari Bol!!!
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