[Advaita-l] Two Advaitic verses with a profound combined purport
kuntimaddisada at yahoo.com
Mon Apr 1 08:50:23 EDT 2019
Venkatraghavanji - PraNAms
Enjoyed reading the explanation for the difference between Jeeva-Brahmatvam and Jagat Brahmatvam.
As you know, even in Jeeva Brahmatvam - bhadaayam samaanaadhikarana is used - as in soyam devatattaH - to establish the identity.
baadhaayaam samaanaadhikaraNam is further extended to jagat just as in brahma arpaNam, etc.
The only difference between the two is the first one involves subtle material while the second one involves the gross material. Hence the expression of Brahman in the two differs.
I use the light analogy to explain the difference - this may be little modern but works. The white light has seven components VIBGYOR. When the light falls on an object, depending on the electronic structure of the object, the reflection occurs. An object looks Red if it absorbs all colors of VIBGYOR, except Red. An object looks Blue if it absorbs all colors except blue. It appears white if no color is absorbed and black if all colors are absorbed, and transparent if light pass through the object. This is the theory of light.
Considering Sat Chit and Ananda aspects of Brahman (from vyavahaara point) in the gross material only Sat is reflected and in the subtle material not only Sat but Chit is also reflected depending on the purity of that subtle material (mind) – but no Ananda. Ananda also gets reflected only if the mind is calm and serene – that is it is without agitations.
A jnaani is the one who sees cognitively using the mind that there is the original sat-chit-ananda (OC) that is getting reflected depending on the purity of the mind, and using Vedanta Pramana identifies that He IS THAT BRAHMAN that is the all-pervading Sat-Chit-Ananda, and is independent of any reflecting media. That understanding arises in the mind of jnaani only via lakshyaartha, if his mind is purified to appreciate and abide in that knowledge.
>From the Brahman point, there is no object other than Brahman - hence all the above explanations are only from the point of vyavahaara.
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