[Advaita-l] [advaitin] Aparoksha jnana prakara - the content of the mental mode of Direct Realization

[sreenivasa murthy]

 Dear Sri Subramanian,
Please permit me to draw your kind attention to the Commentary of 
Sri Shankara to mantra1-3-14 of Katha upanishad which reads as follows :EvaM puruShE Atmani sarvaM pravilApya nAmarUpakarmatrayaM yanmithyAjnAnavijRumBitaM kriyAkArakalakShaNaM svAtmayAthAtmyajnAnEna marIcyuakarajjusarpagaganamalAnIva marIcirajjugaganasvarUpadarSanEnaiva svasthaM praSAntAtmA kRutakRutyO Bavati yataH AtaH -||
Sri Shankara uses the word "pravilApya" .This is very crucial.

With this I will close the discussion.With respectful namaskars,Sreenivasa Murthy.




    On Monday, 19 April, 2021, 4:13:19 pm GMT+1, V Subrahmanian via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:  
 
 On Mon, Apr 19, 2021 at 8:23 PM 'sreenivasa murthy' via advaitin <
advaitin at googlegroups.com> wrote:

> Dear Sri Subramanian,
>
> You write :" Shankaracharya uses the term 'utsrjya utkarSha-apakarSham'
> to indicate the 'giving up' of the two upadhis. "
>
> If one takes a literal meaning of the phrase " 'giving up' of the two
> upadhis"
> it can never be done. When chandogya Sruti says " AtmaivEdagaM sarvam||"
> and Sri Shankara says in Brahmasutra "AtmA sarvagatatvAt ,
> sarvAnanyatvAcca"
> is there a separate upadhi  separate from the one who is Atman Himself?
> "Where" and "Who" vanishes in the light of the above stated fact.
> The TRUTH is "there is nothing to be taken in and nothing to be given up".
> Please ponder over.
>

Namaste

It is about the unreality of the name-form world.  Even though Chaitanyam
is all-pervading and everything is indeed that Chaitanyam, yet, it has to
be taught only as 'all-pervading' since without the 'all', the very
existence of Chaitanyam can't be appreciated by the aspirant.  So, as
adhyaropa the 'all' is taught and as 'apavada' the all is negated.  But the
Chaitanyam that is there always is realized as oneself.  Hence, the 'giving
up' is necessary.

regards
subbu

>
> With respectful namasakars,
> Sreenivasa Murthy
>
>
>
> On Monday, 19 April, 2021, 1:59:55 pm GMT+1, V Subrahmanian <
> v.subrahmanian at gmail.com> wrote:
>
>
> In the Taittiriy Upanishad Bhashyam 2.8.5  स य एवंवित् ...  *Aparoksha
> jnana prakara. *
>
> * स यः कश्चित् एवं यथोक्तं ब्रह्म उत्सृज्योत्कर्षापकर्षमद्तं सत्यं *
> *ज्ञानमनन्तमस्मीत्ये*वं वेत्तीति एवंवित् ;
>
> The context is: There is this Consciousness in the 'high' entity, the Sun
> and in this 'low' entity, the human. The indwelling Consciousness is the
> same in both these entities. He who, having disregarded the two containers,
> upadhi-s (superior and inferior) and realizes his own Self as 'I am the
> same Nondual, Eternal, Consciousness, infinite.'  Four 'epithets' are
> specified here for Brahman: it is Advaitam, Satyam, Jnanam and Anantam.
>
> *This is available in the Swami Gambhirananda's English translation of the
> Taittiriya Upanishad in the 'Eight Upanishads Vol.1, p. 376, paragraph 2.*
>
>
> Here is an instance where the 'upadhi'-s are given up, bhaaga
> tyaaga-lakshanaa, and the Consciousness that is what matters, is considered
> for identifying oneself with. Shankaracharya uses the term 'utsrjya
> utkarSha-apakarSham' to indicate the 'giving up' of the two upadhis.
>
> Om Tat Sat
>
>
>
>
>
>
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