What is essentially unchanging is the prarabdha that unfolds and runs the life of a person.
As per prarabdha, the triad of knower, known, and knowledge, the reality of experience, daily life unfolds as it is.
For the one who is engaged in jnana yoga, what is to be assimilated is essentially an understanding of the degree of reality ascribed to ones own experience and daily life.
There are two levels of reality that are discussed in detail, there is the vyavaharika, and the paramarthika. Each degree of reality is always ascribed to a vastu.
The vastu to which the mithya reality is ascribed to , are the triad of knowledge, known objects, and the knower, and each of these we are able to see there are associated gunas. What is known is primarily gross or tamo guna, while in the case of bodily emotions, hunger etc. can be said to be little more subtle nevertheless is tamo guna. When in action, and in movement one sees rajo guna at play.
The knower is primarily sattva guna pradAna, so are the sense organs, not just oneself, but in every living being. So the vyavahara plane of reality is essentially made of 3 gunas.
When it is said that "I am sakshi chaitanyam" , what is to be clearly understood is the fact that I am immediately transcending the body mind complex. Therefore immediately I am saying I have no gunas, and hence transcend the body mind, therefore I have to be other than the body mind. So I look at in between two thoughts, and even in deep sleep, I am in fact pure consciousness, the witness consciousness , knower of dream, sleep as well as waking states.This sakshi chaitanyam or atma is nirguna, neither the knower, nor the known, nor the knowledge.It is the very reality of the knower, very amazing fact to begin with.
When I say, I know, I is the consciousness, which alone is as though the knower lighting up thoughts and is associated with sattva guna.So i negate the "knower status" , but I retain myself. I am without being the knower also.This "I am" is what we say is pure chaitanyam, hence I am pure chaitanyam.
This pure chaitanyam, I already am, so it is not a something that is to be accomplished.
What we do is the superimposition of knower, known , knowledge, to those we ascribe a mithya order of reality. We say it is a dependent existence, we say it is a unreal existence. It has no existence of its own.So we see the known objects they exist, in the sense when we use the objects in vyavahara they exist, but in the ultimate reality they do not since that order of reality is mithya.
The vastu is the same, it is not the vastu whom we say is a satyam vastu, and this vastu is a mithya vastu. There is no vastu called satyam or mithya. Satyam and mithya are reality words, depicting or talking about the reality of that vastu. Such as 'is', 'is not'.
Mithya is a reality word, which says the vastu IS, however its existence is dependant on its cause, and it doesnt exist independently from its cause.
Satyam is a reality word, which says vastu exists independently and is uncaused.
So depending upon ones understanding of a vastu one can say satyam or mithya.
Such as in a pot, if I say this is a pot. The word pot , pot understanding is 'mithya' , since there is no vastu called pot. In pot understanding there is understanding of the function of pot, which is carrying water etc. but at the same time there is an invariable clay understanding as well. That clay is satyam, while the pot understanding is mithya , where satyam vastu is invariably present.
Same way consciousness is invariably present in every cognition.
When I say body IS, the one who says that, knower IS, the knowledge or awareness of the body IS, and the body IS.
The awarer, the awareness of the body is actually satyam, while body is a function such as a pot.
So the body is awareness, while awareness is the truth of the body, and in fact truth of everybody.
As per prarabdha, the triad of knower, known, and knowledge, the reality of experience, daily life unfolds as it is.
For the one who is engaged in jnana yoga, what is to be assimilated is essentially an understanding of the degree of reality ascribed to ones own experience and daily life.
There are two levels of reality that are discussed in detail, there is the vyavaharika, and the paramarthika. Each degree of reality is always ascribed to a vastu.
The vastu to which the mithya reality is ascribed to , are the triad of knowledge, known objects, and the knower, and each of these we are able to see there are associated gunas. What is known is primarily gross or tamo guna, while in the case of bodily emotions, hunger etc. can be said to be little more subtle nevertheless is tamo guna. When in action, and in movement one sees rajo guna at play.
The knower is primarily sattva guna pradAna, so are the sense organs, not just oneself, but in every living being. So the vyavahara plane of reality is essentially made of 3 gunas.
When it is said that "I am sakshi chaitanyam" , what is to be clearly understood is the fact that I am immediately transcending the body mind complex. Therefore immediately I am saying I have no gunas, and hence transcend the body mind, therefore I have to be other than the body mind. So I look at in between two thoughts, and even in deep sleep, I am in fact pure consciousness, the witness consciousness , knower of dream, sleep as well as waking states.This sakshi chaitanyam or atma is nirguna, neither the knower, nor the known, nor the knowledge.It is the very reality of the knower, very amazing fact to begin with.
When I say, I know, I is the consciousness, which alone is as though the knower lighting up thoughts and is associated with sattva guna.So i negate the "knower status" , but I retain myself. I am without being the knower also.This "I am" is what we say is pure chaitanyam, hence I am pure chaitanyam.
This pure chaitanyam, I already am, so it is not a something that is to be accomplished.
What we do is the superimposition of knower, known , knowledge, to those we ascribe a mithya order of reality. We say it is a dependent existence, we say it is a unreal existence. It has no existence of its own.So we see the known objects they exist, in the sense when we use the objects in vyavahara they exist, but in the ultimate reality they do not since that order of reality is mithya.
The vastu is the same, it is not the vastu whom we say is a satyam vastu, and this vastu is a mithya vastu. There is no vastu called satyam or mithya. Satyam and mithya are reality words, depicting or talking about the reality of that vastu. Such as 'is', 'is not'.
Mithya is a reality word, which says the vastu IS, however its existence is dependant on its cause, and it doesnt exist independently from its cause.
Satyam is a reality word, which says vastu exists independently and is uncaused.
So depending upon ones understanding of a vastu one can say satyam or mithya.
Such as in a pot, if I say this is a pot. The word pot , pot understanding is 'mithya' , since there is no vastu called pot. In pot understanding there is understanding of the function of pot, which is carrying water etc. but at the same time there is an invariable clay understanding as well. That clay is satyam, while the pot understanding is mithya , where satyam vastu is invariably present.
Same way consciousness is invariably present in every cognition.
When I say body IS, the one who says that, knower IS, the knowledge or awareness of the body IS, and the body IS.
The awarer, the awareness of the body is actually satyam, while body is a function such as a pot.
So the body is awareness, while awareness is the truth of the body, and in fact truth of everybody.
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