v.subrahmanian at gmail.com
Sun Jun 23 07:44:23 EDT 2019
On Sun, Jun 23, 2019 at 12:29 PM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
> V Subramanian ji,
> So there is one singular Brahman. And there is avidya-kalpita-naam-rupa.
> Right? Who is the kalpaka? Can it be anyone other than Brahman? If yes,
> then the very fact of kalpana leads to an activity and is against the
> nishkriyatva of Brahman.
The kalpaka is not Brahman. Avidya in Brahman is the kalpaka. Shankara in
the Brihadaranyaka bhashya 1.4.10 (aham brahma asmi) has deliberated on
this topic at length and concluded: we can't see any other than Brahman
that can be the locus of avidya.
However, the realization of aham brahma asmi has been articulated by
Shankara in the Brahma sutra bhashya thus:
पूर्वसिद्धकर्तृत्वभोक्तृत्वविपरीतं हि *त्रिष्वपि
कालेष्वकर्तृत्वाभोक्तृत्वस्वरू*पं *ब्रह्माहमस्मि,*नेतः पूर्वमपि कर्ता
भोक्ता वा *अहमासम्, *नेदानीम्, नापि भविष्यत्काले — इति ब्रह्मविदवगच्छति ;
एवमेव च मोक्ष उपपद्यते ; ४.१.२३. इति ।
Contrary to the previous thinking that I am doer-enjoyer, in all the three
periods of time I am Brahman that is neither doer nor enjoyer. Before I was
not doer-enjoyer, nor now, nor even in the future will I be doer-enjoyer -
such is the realization of a Knower. BSB 4.1.23.
So the nishkriyatva of Brahman is in tact. The realization is with
'retrospective' effect. 'I was never a jiva...ever Brahman.' Even during
jivatva adhyasa, that is samsara, the Br.Up. denies kartrutva to the jiva
in all the things he thinks he does in dream. So too in the waking. If one
has the realization that I am not a karta even in the waking, he is freed.
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