Brahman is an all pervading and self evident reality i.e. atma, and is covered due to ignorance.
The words of the upanisad are a pramana or means of knowledge to remove this brahman ignorance, atma ignorance.
One known that atma I am, so atma is self evident.
However we superimpose the qualities of the body, such as remoteness in terms of time and space the presence of attributes such as being born, subject to aging, and death, unto this brahman or atma, which is as a matter of fact, the reality of all that is here.
There is a knower, known, knowledge triad that one is experiencing as a waker , dreamer, and even deep sleep I know I slept well.
This triad is taken to be the "atma" limiting, the atma to the knower alone, and superimposing the attributes of the body unto atma.
However in reality, atma is an attributeless all pervading reality, that pervades, the knower, known, and knowledge all three.
This atma is of the nature of consciousness, and reflects or is seen as "isness" w.r.t the known objects and w.r.t knowledge thought forms, and even with respect to the knower, wherein the knower says I am, and this knower is of the nature of consciousness.
This consciousness , the reality of the knower, is the non dual reality, that is not limited to the knower, whereas is the attributeless reality that pervades and lends existence to both the known and the knowledge.
Therefore , the knower, the known as well as knowledge, all the three are on non dual reality called atma, which is the satyam, and the status of being knower, known and knowledge with names and forms, are mithya, or a transactional lower order of reality that is not absolute truth.
Thus shastra serves as means of knowledge that the self evident atma is an all pervading attributeless non dual, cosnciousness, that lends existence to all that we say "is" or "am", and the world or jagad is mithya.
Brahman is satyam, jagad is mithya, the jiva or self is brahman.
The words of the upanisad are a pramana or means of knowledge to remove this brahman ignorance, atma ignorance.
One known that atma I am, so atma is self evident.
However we superimpose the qualities of the body, such as remoteness in terms of time and space the presence of attributes such as being born, subject to aging, and death, unto this brahman or atma, which is as a matter of fact, the reality of all that is here.
There is a knower, known, knowledge triad that one is experiencing as a waker , dreamer, and even deep sleep I know I slept well.
This triad is taken to be the "atma" limiting, the atma to the knower alone, and superimposing the attributes of the body unto atma.
However in reality, atma is an attributeless all pervading reality, that pervades, the knower, known, and knowledge all three.
This atma is of the nature of consciousness, and reflects or is seen as "isness" w.r.t the known objects and w.r.t knowledge thought forms, and even with respect to the knower, wherein the knower says I am, and this knower is of the nature of consciousness.
This consciousness , the reality of the knower, is the non dual reality, that is not limited to the knower, whereas is the attributeless reality that pervades and lends existence to both the known and the knowledge.
Therefore , the knower, the known as well as knowledge, all the three are on non dual reality called atma, which is the satyam, and the status of being knower, known and knowledge with names and forms, are mithya, or a transactional lower order of reality that is not absolute truth.
Thus shastra serves as means of knowledge that the self evident atma is an all pervading attributeless non dual, cosnciousness, that lends existence to all that we say "is" or "am", and the world or jagad is mithya.
Brahman is satyam, jagad is mithya, the jiva or self is brahman.
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