Atma is chaitanya svarupa.
Atma is also nirguna. This much can be understood, since atma is the knower of jadam, and jadam is saguna.
For eg: the body, is saguna. As I know the table, so I know the body as well.
I know the sky, I know space, I know tree.
All these objects of knowledge are jadam, and chaitanyam is the knower of these.
In case of sense organs, and mind, they are also jadam, and it is the presence of atma, which makes them the seer , hearer, knower etc.
The question is around the relationship of atma chaitanya svarupa atma, and jada rupa jagad.
The jada rupa jagad is not existing as a parallel entity with its own existence per shruti.
This is also backed by yukti, since when we say "is" the chaitanyam "is".
However we cannot place chaitanyam as an object within jagad, since in that case it wont be chaitanyam the svarupa of the knower, it would be the inert or jadam.
Hence we cannot place in space or time.
We cannot think of anything outside time either, outside inside itself is a concept in space, its a space concept.
So we do not have any of those understandings explaning the relationship.
The shruti is the pramana here, and shruti reveals through its own words, that chaitanyam is kAranam and jadam is kAryam.
Chaitanyam is satyam, and jadam is mithya.
Chaitanyam as the kAranam has a shakti known as maya, and with this maya shakti, chaitanyam manifests with names and forms and is called as jadam. This same chaitanyam enters its own manifestation as the knower behind the buddhi and as the srshti kartha, as the nimitta kArana as well.
Its not a physical entry but a functional presence. It alone manifests, maintains is own manifestation as well.
This maya shakti we say is mithya. It is chaitanyam but chaitanyam by itelf is free from maya, unconnected to maya shakti. Just like a pot is simply a name and form, and has no reality of its own, maya is also just a name , a function, a power , and has its reality in chaitanyam that is akarta.
So all that is here we see as maya kAryam, maya being the kAranam, so it is not real.
Once we say the kAranam is maya shakti for the jagad, and this maya shakti is not real, then the whole jagad loses its reality, jagad also being mithya, since the cause itself is mithya. Brahman never became jagad, neither can it become, neither it need become, neither is their any real becoming.
The as though becoming, we dismiss as "as though".
Chaitanyam remains as satyam ,atma as satyam and atma kArana, kArya sambandha is mithya.
Atma is also nirguna. This much can be understood, since atma is the knower of jadam, and jadam is saguna.
For eg: the body, is saguna. As I know the table, so I know the body as well.
I know the sky, I know space, I know tree.
All these objects of knowledge are jadam, and chaitanyam is the knower of these.
In case of sense organs, and mind, they are also jadam, and it is the presence of atma, which makes them the seer , hearer, knower etc.
The question is around the relationship of atma chaitanya svarupa atma, and jada rupa jagad.
The jada rupa jagad is not existing as a parallel entity with its own existence per shruti.
This is also backed by yukti, since when we say "is" the chaitanyam "is".
However we cannot place chaitanyam as an object within jagad, since in that case it wont be chaitanyam the svarupa of the knower, it would be the inert or jadam.
Hence we cannot place in space or time.
We cannot think of anything outside time either, outside inside itself is a concept in space, its a space concept.
So we do not have any of those understandings explaning the relationship.
The shruti is the pramana here, and shruti reveals through its own words, that chaitanyam is kAranam and jadam is kAryam.
Chaitanyam is satyam, and jadam is mithya.
Chaitanyam as the kAranam has a shakti known as maya, and with this maya shakti, chaitanyam manifests with names and forms and is called as jadam. This same chaitanyam enters its own manifestation as the knower behind the buddhi and as the srshti kartha, as the nimitta kArana as well.
Its not a physical entry but a functional presence. It alone manifests, maintains is own manifestation as well.
This maya shakti we say is mithya. It is chaitanyam but chaitanyam by itelf is free from maya, unconnected to maya shakti. Just like a pot is simply a name and form, and has no reality of its own, maya is also just a name , a function, a power , and has its reality in chaitanyam that is akarta.
So all that is here we see as maya kAryam, maya being the kAranam, so it is not real.
Once we say the kAranam is maya shakti for the jagad, and this maya shakti is not real, then the whole jagad loses its reality, jagad also being mithya, since the cause itself is mithya. Brahman never became jagad, neither can it become, neither it need become, neither is their any real becoming.
The as though becoming, we dismiss as "as though".
Chaitanyam remains as satyam ,atma as satyam and atma kArana, kArya sambandha is mithya.
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