All that is here is ishvara says the shruti.
There are two important things that are to be known for a
mumukshu, a man who has made an entrance into the spiritual pursuit.
The first and foremost is the pramana nature of shruti
vakhyas.
To live a life of a mumukshu is to live in dependence to the
pramana.
Is to live life in accordance with shruti pramana.
What does one mean, when one makes the statement ‘living a
life in accordance with shruti pramana’.
This is a very important and technical as well as the most
important statement for a mumukshu.
Let me present the meaning of this statement in points, from
the standpoint of a mumukshu who is trying to use shruti as a pramana
1.
I am a kartha bhokta, a seeker of happiness
2.
I have realized happiness is not available in
action and result. In the world of karma, all I will get is limited.
3.
Hence I come to know that there is shruti
pramana which will give me ultimate sukha or limitlessness
4.
And it makes the statement, you are brahman.
Know that you are brahman, or brahman is to be known.
5.
As a seeker, I decide to seek brahman, through
my sense organs . But shruti says you cant find brahman as an object, hence my
sense organs and reasoning fall short when looking for brahman.
6.
Hence having shraddha in the guru as well as
pramana, I decide to use the pramana to know brahman.
7.
Using the pramana means understanding the
meaning of the words used in the pramana, as per the context unfolded by the
guru.
8.
Now when I know the meaning of the words, I
still have to ‘assimilate’ the meaning.
9.
I should not continue to lead my life seeking
limited joys and pleasures.
10.
I have to reorient my life.
11.
I have to LIVE in the awareness of truth.
12.
This means to LIVE With the pramana.
13.
I live with pramana such as eyes, ears, nose,
taste, touch, mind and reasoning.
14.
But now onwards I must live with another
pramana, shruti.
15.
As I eat, drink, sleep etc. there should be
another pramana attached to me, shruti pramana.
16.
Which means my problems will not have any
reality, since shruti negates my problems having any reality on a paramarthik
level, while at the same time recognizing ishvara, dharma and appropriate
action on a vyavaharic level.
17.
Which means I cannot continue to live as a samsara
, since living with shruti pramana means I am asamsari, I am brahman.
18.
This means with shruti pramana I should, as I
live, see the world as it is , as ishvara.
Now for the mumukshu, living with
the status of mumukshu, the pramana itself reveals that the status of mumukshu
is a mithya status, emphasizing on the Nithya muktatvam.
Which means brahman alone is real.
The status of an individual is a borrowed status. Hence this borrowed
individual, due to ignorance, that the status being borrowed, considers the
status as real and is seeking limitlessness. But brahman itself in the disguise
of a small man, a doer, a receiver etc. a samsara , becomes a mumukshu, now
realizes the fact that the moksha pursuit itself is based on a borrowed
reality, a dependant reality, which is not ultimately real. So the problem is
not ultimately real. Which means the moksha pursuit is not ‘really’ needed, if
it is known that one is never bound.
Hence this ultimately unreal karta,
bhotka, does not need to change in anywhich way, to be limitless, he can always
claim brahman limitlessness, in terms of knowledge.
Moksha is in the mithya order of reality. Hence in
the mithya order of reality the doer, the thinker does not need to change a bit,
since this order of reality is a borrowed reality, hence to even talk of moksha
is like asking for water, when you are immersed in an ocean.
Since the moksha pursuit is born
of an untruth, based on ignorance of the truth, the moksha pursuit has to be negated.
It has to be negated as mithya, a borrowed reality, not having its basis on any
actual reality.
Actual realityis satyam, gnanam
anantham brahma. Muktoham, shivoham, shivoham.
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