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

[H S Chandramouli]

Namaste.

Reg  <<  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?  >>,

Where in this portion has the Swamiji stated what you have attributed to
him here

Regards

On Sun, Oct 25, 2020 at 9:25 AM 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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