[Advaita-l] Fwd: Adhyāropa, mithyāpratyaya, etc. admitted in the Bhāgavatam
sujal.u at gmail.com
Sat Jul 2 01:17:38 CDT 2016
Thank you Pravin ji for the help.
Ravi ji, Mind exists even when one is rooted in Atman, else how would you
explain the concept of jivanmukta and sthita praGYa?
Mind merges in Brahman, and all thoughts, body actions are taken care by
Perhaps these updesha-s are there for us and not for deva-s. We will have
to stay rooted in Atman, stay detached, considering this world as mithyA
and never get attached to thoughts, emotions and sense objects.
While meditating, some think only after all desires are uprooted then one
experiences first glimpse of samAdhi. People following yoga may have this
view. However, in my opinion this is not true. In deep sleep mind is
merged in Brahman, but one is not aware about this union. In samAdhi, one
is conscious of the process of merging before one enters non-dual state.
One clearly experiences separateness from that which is non-self and sees
own body as one would see others bodies. Mind merges in Atman, but since
not all desires are uprooted, mind again awakes, separates itself and 'I'
the consciousness again gets trapped into the 5 kosha-s. This keeps
happening until one day all desires are uprooted. The duration of remaining
established in samAdhi increases gradually until one day no more desires
are left and the rooting becomes permanent. Now there is no need to
meditate to know your true nature. You already know it.
Neti-neti and anvaya-vyatireka also teaches to stay focused on Atman. The
very process of separation indicates that there is something to separate.
How will one explain staying rooted in Atman yet seeing things,
experiencing them and separating ourselves from them? For a jivan mukta,
there is no process, but for a sAdhaka, there is a process of separation,
hence duality exists. But the end result of this process of negation is
abiding in non-dual state, where there is no one else to experience Atman.
Coming back, when mind again wakes up and gets separated from Atman, it
tries to retain all the bliss, consciousness (source of it's power) and the
non-dual experience, which is ultimate truth along with it. Hence Atman or
Brahman is described as a result of retention of experience.
These explanations are for the sake explanation. In reality, mind never
touches or comes in contact with Atman, as mind and senses falls back
before it can reach Atman. Hence mind does not merges with Atman. Atman
always remains untouched by anything else. But it is difficult to
understand and digest, hence dual terminology is used so that one can
finally stay as they are, in natural state - Atman. Hence the world (jagat)
never exists in Atman. that is why it is called as unreal. samsAra is that
which is by us, jIva, hence IMO it is jiva shrishti.
When mind is not engaged with samsAra, it moves back towards it's source.
There is no third place to go :)
On Sat, Jul 2, 2016 at 10:08 AM, Praveen R. Bhat <bhatpraveen at gmail.com>
> Namaste Sujalji,
> The following is how I would try an English translation. Hope it is of
> some help.
> On Fri, Jul 1, 2016 at 9:44 PM, Sujal Upadhyay via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>> Adhyāropa-apavāda is also found in Catuḥslokī Bhagāvat, a part of Bhāgavat
>> Purāṇa BP 2.9.30-36
>> Skanda 2, Adhyāya 9, sloka-s 30-36. Here it is called as anvaya-vyatireka
>> I have tried to translate anvaya and vyatireka in English, but they do not
>> seem to be perfect. Please suggest correct translation. I would be
>> if someone would explain these terms in simple way.
> एतावद् एव जिज्ञास्यं तत्त्वजिज्ञासुनात्मनः ।
> अन्वयव्यतिरेकाभ्यां यत् स्यात् सर्वत्र सर्वदा ॥
> एतावत् this much only एव indeed जिज्ञास्यं to be known तत्त्वजिज्ञासुना by
> one desirous of knowing the truth आत्मनः of Atma. अन्वयव्यतिरेकाभ्यां with
> the help of copresence and coabsence यत् that which स्यात् would be सर्वत्र
> everywhere सर्वदा always.
> "यद् अन्वयव्यतिरेकाभ्यां सर्वत्र सर्वदा स्यात् तद् आत्मा" एतावद् एव आत्मनः
> तत्त्वजिज्ञासुना जिज्ञास्यम् । "That which is [concluded] with the help of
> copresence and coabsence to be always [existing] everywhere, that indeed
> [is this self]". Only this much is [needed] to be known by one desirous of
> knowing the truth of the self.
> --Praveen R. Bhat
> /* Through what should one know That owing to which all this is known!
> [Br.Up. 4.5.15] */
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