[Advaita-l] ***UNCHECKED*** Extremely powerful reasoning for 'Aham Brahmasmi' in the Bh.Gita

[H S Chandramouli]

Namase Sudhanshu Ji,

In my understanding, Chaitanya AbhAsa is not jada (inert). It is as much
sentient as pratibimba. While Pratibimba is like a red rose in a mirror,
AbhAsa is like the redness in a crystal. The complete rose is not
reflected, but certain attributes of the same, namely redness in this
illustration, appears in the crystal. Same is the case with the two
different versions in respect of Chaitanya. That does not make AbhAsa any
less sentient than pratibimba. Both the versions claim sentiency for their
respective versions. Both are associated with the * I * sense and are
understood as the प्रमातृ (pramAtRRi), the jIva element in all वृत्तिज्ञान
(vRRittij~nAna), knowledge gained through the sense organs. This is also
mistakenly understood as  Kshetrajna in the state of ignorance.

It is this pratibimba or AbhAsa which illumine all objects in  वृत्तिज्ञान
(vRRittij~nAna), knowledge gained through the sense organs. So how can the
Chaitanya AbhAsa be understood aa jada (inert) ?.

Reg  what you have mentioned // The chit-AbhAsa in ahamkAra does reveal
objects but is itself revealed by
sAkshI. That is to say, sAbhAsa-ahankAra is revealed by
avidyA-upahita-chaitanya which is sAkshI. The revealing by jIva is known as
vyavasAya whereas revealing of (jnAta, jneya and jnAna) all three together
is anuvyavasAya. So, jIva is also known/revealed by sAkshI //

my understanding is different.

Objects are revealed or illumined by the pratibimba or AbhAsa as the case
may be in all वृत्तिज्ञान (vRRittij~nAna), knowledge gained through the
sense organs. This knowledge is of the nature // I know the pot //. The
object *pot* is revealed or illumined by * I * , the pratibimba or AbhAsa
as the case may be. This is the vyavasAya you have mentioned. But objective
knowledge is not complete with this. It just ends with the वृत्ति
(vRRitti). It is momentary. This knowledge is  immediately replaced by the
next वृत्तिज्ञान (vRRittij~nAna). The first वृत्तिज्ञान (vRRittij~nAna)
must be registered in the mind. This वृत्तिज्ञान (vRRittij~nAna) itself is
revealed or illumined by the sAkshi which has for its object jnAta, jneya
and jnAna all three together. This is the anuvyavasAya mentioned by you.
वृत्तिज्ञान (vRRittij~nAna) has for its object the vastu, but sAkshi j~nAna
has for its object वृत्तिज्ञान (vRRittij~nAna) itself. That is what is
registered in the mind for further processing. Ultimately all knowledge is
as revealed by the sAkshi only. But in our understanding, we mistakenly
understand the knowledge to have been revealed by the प्रमातृ (pramAtRRi),
the jIva.

I believe with this correction, the rest of the issues stand resolved.

This is my understanding.

Regards

On Sat, Oct 21, 2023 at 2:04 PM Sudhanshu Shekhar via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste V Subramanian ji,
>
> //That the jiva is mithya is agreed. But what is mithya there is the
> anAtmA, kshetra, aspect. The Chit aspect is Brahman. To say that the
> kshetrajna is jneya will be conflicting with the 13th chapter, that is my
> concern. That chapter is there to discriminate the Kshetrajna, Pure
> consciousness, exemplified by the Ravi analogy in the 33 rd verse. So, it
> is kevala prakasha svarupa, of the first sentence of the Adhyasa bhashya.
> The kshetram stands opposed to it and is the 'tamas' of the Adhyasa
> bhashya. The last verse of the 13th chapter has this message: One has to
> discriminate oneself from the kshetram (the body mind complex that one had
> taken to be oneself) and identify oneself as kshetrajna and also know the
> kshetram to be mithya, abhAvagamana, as the bhashya says. In this scheme
> the kshetrajna can't be mithya since he is not jneya. Rather he is the
> prakAsha(ka). This is my understanding.//
>
> I am in full agreement with each word of yours if pratibimba-vAda is the
> model.
>
> In the scheme of AbhAsa-vAda only, I had raised my view.
>
> Do you think that jIva, in its entirety, is not mithyA even in AbhAsa-vAda?
>
> Regards.
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