I am , is brahman, brahman is the cause of all that is here.
Brahman does not become the cause, by undergoing change, or on account of its will.
Whereas the state of having a desire, having a will, and undergoing change and so on, are mithya in terms of reality.
When the word mithya is used, we cannot say "untrue" altogether, since we are talking about something that is, jagad is , manifestation is.
However, we can say that brahman hasnt undergone any change, and for that matter, there is neither the unmanifest, nor the manifest, and there is no jagad in the case of brahman, from the standpoint of absolute truth or satyam.
However from the mithya standpoint, there is very much a manifestation, and this same brahman is seen as the cause of the manifestation. Since the manifestation is mithya, the causal brahman is also mithya, satyam being brahman devoid of any status whatsoever , such as the status of being a cause or effect.
This brahman that is seen as the cause, has to be understood as the self oneself, I.
It is only due to ignorance that I take myself to be a jiva. As a "I have a body" person.
Rather I am the absolute being , formless, happen to be the knower, rather am the truth of the knower, hence of the nature of consciousness, in fact I am consciousness or awareness itself.
When I say I am aware of the flower, I am the awareness, that is self evident, awareness itself, hence I dont need to be aware of myself.
See if I say I am aware of myself, then it is as though there is awareness, and there is a myself that I am aware of.
In reality I am awareness itself, hence where is the need to be aware of awareness, awareness is the very being or reality of every perception.
This awareness happens to be the knower, w.r.t. thoughts and the mind and so on.
This awareness happens to be the nimitta kArana with maya upAdhi,
This awareness is the material cause , when we say any object "is" the "is" refers to awareness.
Awareness is self existent.
Brahman does not become the cause, by undergoing change, or on account of its will.
Whereas the state of having a desire, having a will, and undergoing change and so on, are mithya in terms of reality.
When the word mithya is used, we cannot say "untrue" altogether, since we are talking about something that is, jagad is , manifestation is.
However, we can say that brahman hasnt undergone any change, and for that matter, there is neither the unmanifest, nor the manifest, and there is no jagad in the case of brahman, from the standpoint of absolute truth or satyam.
However from the mithya standpoint, there is very much a manifestation, and this same brahman is seen as the cause of the manifestation. Since the manifestation is mithya, the causal brahman is also mithya, satyam being brahman devoid of any status whatsoever , such as the status of being a cause or effect.
This brahman that is seen as the cause, has to be understood as the self oneself, I.
It is only due to ignorance that I take myself to be a jiva. As a "I have a body" person.
Rather I am the absolute being , formless, happen to be the knower, rather am the truth of the knower, hence of the nature of consciousness, in fact I am consciousness or awareness itself.
When I say I am aware of the flower, I am the awareness, that is self evident, awareness itself, hence I dont need to be aware of myself.
See if I say I am aware of myself, then it is as though there is awareness, and there is a myself that I am aware of.
In reality I am awareness itself, hence where is the need to be aware of awareness, awareness is the very being or reality of every perception.
This awareness happens to be the knower, w.r.t. thoughts and the mind and so on.
This awareness happens to be the nimitta kArana with maya upAdhi,
This awareness is the material cause , when we say any object "is" the "is" refers to awareness.
Awareness is self existent.
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