When the shAstra says "ekameva advitiyam", only one reality or vastu is being referred.
If we were to say the vastu brahman, which is ekameva advitiyam is a object that is revealed, such as an apple is revealed as an object, then we would be logically against the shruti, as this does not gel with advitiyam statement. There will be a knower known split, between knower consciousness and brahman.
On the other hand if we were to say that the knower alone is brahman, and the known is prakriti or matter, then also we are faced with a contradicting logic , that goes against advitiyam statement.
Therefore the only correct understanding is that the "knower" is a transactional status or attribute, w.r.t to a knowable attribute, such as "appleness", "treeness" etc. The entire jagad can be looked at as a attribute that is comes to knowledge, thereby giving oneself the status of a knower, hence the jiva is nothing but consciousness the reality of the knower, who is said to be a "knower" only with respect to attributes he is aware of.
The entire jagad can also be looked at from the standpoint of ishvara.Ishvara being the cause that is brahman. In this regards, the VERY SAME consciousness, who plays the role of knower w.r.t the individual body mind, exact same consciousness plays the role of srshti karta.
And what kind of srshti is it, it is purely mithya says the shAstra. Mithya entailing, the exact same atma or brahman, manifests purely names and forms and attributes. The names and forms and attributes do not have any substantive or being, OTHER than brahman or atma itself.
This understanding lives up to the promise that the reality is ekameva advityam, which is consciousness or atma, and attributes, names , forms and the status of being a knower or a cause are mithya in terms of their reality.
If we were to say the vastu brahman, which is ekameva advitiyam is a object that is revealed, such as an apple is revealed as an object, then we would be logically against the shruti, as this does not gel with advitiyam statement. There will be a knower known split, between knower consciousness and brahman.
On the other hand if we were to say that the knower alone is brahman, and the known is prakriti or matter, then also we are faced with a contradicting logic , that goes against advitiyam statement.
Therefore the only correct understanding is that the "knower" is a transactional status or attribute, w.r.t to a knowable attribute, such as "appleness", "treeness" etc. The entire jagad can be looked at as a attribute that is comes to knowledge, thereby giving oneself the status of a knower, hence the jiva is nothing but consciousness the reality of the knower, who is said to be a "knower" only with respect to attributes he is aware of.
The entire jagad can also be looked at from the standpoint of ishvara.Ishvara being the cause that is brahman. In this regards, the VERY SAME consciousness, who plays the role of knower w.r.t the individual body mind, exact same consciousness plays the role of srshti karta.
And what kind of srshti is it, it is purely mithya says the shAstra. Mithya entailing, the exact same atma or brahman, manifests purely names and forms and attributes. The names and forms and attributes do not have any substantive or being, OTHER than brahman or atma itself.
This understanding lives up to the promise that the reality is ekameva advityam, which is consciousness or atma, and attributes, names , forms and the status of being a knower or a cause are mithya in terms of their reality.
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