[Advaita-l] Questions regarding the Isa Upanishad verse 1

[Kuntimaddi Sadananda]

Kartikji - PraNAms
I have discussed this sloka based on my talk in 1999 and is included in the text 'Journey Beyond: A Non-Dual Approach' - now available on Amazon. On their website, you can look into the pages and this topic is included in the pages that one can see. 
If you have a problem let me know, I can find the article and send. 
Hari Om!Sadananda





 

    On Saturday, October 24, 2020, 03:36:38 PM EDT, Kartik Vashishta via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:  
 
 OM
OM NAMAH SIVANANDAYA

Revered Self,

Sadar Pranam,

Blessed be thou, I have some doubts on reading the blessed Sri Sri Swami
Krishnananda Ji's book. Please kindly remove my doubts:


https://www.swami-krishnananda.org/essay/essay_1.html

That is full; this is full. From the full the full proceeds. Taking the
full from the full, the full alone remains. That Absolute is full. This
created being is also full. Brahman is infinitude and is therefore full.
That which proceeds from the full or the infinite must be either real or
unreal. If it is real, it must also be full, because a part cannot be
ever-enduring, and that which is not always enduring is not real.

Doubt: How can something that is not full be "ever-enduring"...also, since
it is a part and hence not "ever-enduring" it is not real...is the blessed
Swami contradicting himself?

 If it is unreal, nothing proceeds at all. This means to say that either
infinity is the product of infinity or nothing proceeds from infinity.
Infinity cannot proceed from infinity, because, thereby, there would be two
infinities. Hence, the proceeding of infinity from infinity does not change
infinity, because infinity alone remains even after that. The drift of the
statement is that infinity is unchanging and this mantra is a figurative
way of saying that nothing proceeds from infinity.
Doubt: How did the Swami arrive at this conclusion, please, nblessed be
thou, explain.
Even the idea of something proceeding from infinity is based on its
essential character of infinity. That which is produced, namely,
Hiranyagarbha, or the universe, must be infinite. Otherwise there should be
something outside Hiranyagarbha, or the universe. The universe includes
space, also, and beyond space there is nothing. Therefore, the universe is
infinite. Even the individual that is created is essentially infinite.
Taking infinity from infinity is only an idea and not a possibility.

Doubt: The blessed and highly blessed Swami seems to suggest that there are
two more i"infinities" besides Brahman, namely, Hirayanaghabrbha and the
individual self. Please blessed be thou, explain.

Therefore, the infinite alone exists without change in past, present and
future. Om Santih, Santih, Santih - May the three tapas (afflictions)
cease, and may there be peace.

Doubt: Hari Om! By the grace of God/Guru, I probably understand this,
however, not the reasoning behind it as stated in my questions above.

All this is pervaded by the Lord, whatever is moving (and not moving) in
this world. By such renunciation enjoy (or protect). Do not covet the
wealth of anyone. Vasyam or avasyam means fit to be dwelt by or clothed by
or covered over by. The universe is to be covered over by the consciousness
of God. It means that God indwells every being of the universe. But this
indwelling does not in any way create a distinction between the indweller
and the indwelled. The Lord exists as the innermost Self of all. The Self,
however, cannot pervade itself. Pervasion, here, means existence. The
universe in essence is the truth of God Himself. It does not exist as an
object to be covered over by God, like cloth, etc. There is nothing in this
universe which can have any value or being without the existence of God.
This is to say that God is the sole existence.

Doubt: How is "The Self, however, cannot pervade itself" that to be
explained?

Pranam,

OM
Kartik Vashishta
OM
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