[Advaita-l] [advaitin] Re: Inward and outward contemplation

[Ven Balakrishnan]

The problem with that formulation is that on realisation, the false mind, knows that it is false, and goes on with its false activities.  But the falsehood is a result of ignorance, and Knowledge destroys ignorance.  It is like saying “I don’t exist”; but there is someone there to say it, which contradicts itself.  Knowledge - the removal of ignorance - must mean no mind, the dissolution of particular consciousnessness as Brhad says.

Hence the importance of BSB 4.1.3, where Sankara writes:
"The criticism is also unfounded that no one will be left over to practise the Vedantic path and that direct perception etc. will be outraged. For the transmigratory state is conceded before enlightenment, and the activities like perception are confined within that state only, because texts as this, "But when to the knower of Brahman everything has become the Self, then what should one see and through what?" (Br. II. iv. 14), point out the absence of perception etc. in the state of enlightenment.”



> On 25 Aug 2021, at 22:54, Kuntimaddi Sadananda via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
> 
> Sreenivas Murthy - PraNAms-------------      
> This means "I am all this" , "Atman is all this"and "Brahman is all this".
> And certainly not "I am in all this" and "Atman is in all this".
> Do you see the difference?
> ------------Not 'really'. 
> Mithyaa involves sat asat vilakshanam - implying it is not asat also.
> Every mithyaa must have a substantive that is satyam - Otherwise it cannot exist - Hence Existence-Consciousness- limitless(Brahman) has to be the very substantive of the universe.
> bahu syaam - prajaayeyeti - let me become many and it became - involves creationless creation - vaachaarambhanam vikaaraH or namekevaste creation.
> Jeeva, due to ignorance, sees the mithyaa as satya and fails to recognize the underlying satya. 
> The Vedantic teaching removes that ignorance. 
> It is the mind of the jeeva which itself is mithyaa feels that what it experiences is satyam - for that mind is only the instruction is given to approach a teacher to understand the underlying satyam of the mithyaa world, that includes the mind of the jeeva too.
> Hence the recognition is not from Brahman but for the mind which is confused. It is the mind that has to understand via shravana, manana and nidhidhyaasana that the underlying truth is Brahman - that satyam is aatma that I am - aitat aatma idagam sarvam - tat satyam - sa aatmaa - tat tvam asi - is the teaching to that confused mind. 
> It is the understanding in the mind for the jnaani that - there is no reality in the plurality that one perceives. 
> Hence the statement of Krishna (obviously a realized soul) 
> mayaa tatam idam sarvam jagat avyakta muurthinaamastaani sarva bhuutani (obviously he is seeing the sarva bhuutani) and na cha aham teshu avasthitaH. They are all in me and yet I am unaffected by their continuous changes. 
> In the very next sloka he says (as though contradicting himself)  from the 'real I' point - na cha mastaani bhuutani - there are no beings in me, really. 
> Look at my glory - pasyam me yogamaiswaram - pointing out his vibhuuti which he discusses more elaborately in the 10th Ch. 
> Bhaskarji has provided the relevant explanation too. 
> With this I stop.
> Hari Om!Sadananda
> 
> 
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