Many objects is the jagad
Many objects are there.
If we take a tree, a tree is made of branches, leaves put together
If we take a leaf, it is all but cholorohyll, in one object, it loses its reality to another.
Cholorophyll is some compound, some elements, some atoms, some particles and so on.
In one there is many
All of this is unmanifest in the seed, within the seed all of this is, unmanifest, potential form.
Just all of this is. nothing else we need to take into consideration.
Just all of this alone is.
Now all of this, that is. The knower also. is.
Knower of the seed, the tree and so on.
Now knower we say IS.
Knower is also self evident. Which means self revealing, and reveals the seed tree etc.
The self revealing knower is self existent.
Does not require another cause.
Is causeless.
Being self existent, its existent does not depend on anything else, and is also self revealing, it is what reveals anything, and itself need not be revealed.
When we say the seed IS, the IS refers to the seed as its own reality?
Does the seed have a reality of its own, doesnt that lose reality to another name and form?
So really speaking the objects do not have any reality of their own, the IS refers to the substantive.
The substantive is the self revealing atma.
Self existent atma.
Hence atma is jagad karana.
Atma does not undergo change, thereby is vivarta upadana karana.
Anatma maya is parinami upadana karanam.
Maya has no reality other than atma.
It has 3 gunas.
It is mithya.
It is not outside atma.
It is not on top of atma.
It IS atma.
But it is mithya.
Mithya IS satyam.
Satyam is free from what is mithya.
These are standpoints.
One standpoint is mithya standpoint, from which you can state certain realities.
Then there is a paramarthic or satyam standpoint, which is in and through any standpoint.
Many objects are there.
If we take a tree, a tree is made of branches, leaves put together
If we take a leaf, it is all but cholorohyll, in one object, it loses its reality to another.
Cholorophyll is some compound, some elements, some atoms, some particles and so on.
In one there is many
All of this is unmanifest in the seed, within the seed all of this is, unmanifest, potential form.
Just all of this is. nothing else we need to take into consideration.
Just all of this alone is.
Now all of this, that is. The knower also. is.
Knower of the seed, the tree and so on.
Now knower we say IS.
Knower is also self evident. Which means self revealing, and reveals the seed tree etc.
The self revealing knower is self existent.
Does not require another cause.
Is causeless.
Being self existent, its existent does not depend on anything else, and is also self revealing, it is what reveals anything, and itself need not be revealed.
When we say the seed IS, the IS refers to the seed as its own reality?
Does the seed have a reality of its own, doesnt that lose reality to another name and form?
So really speaking the objects do not have any reality of their own, the IS refers to the substantive.
The substantive is the self revealing atma.
Self existent atma.
Hence atma is jagad karana.
Atma does not undergo change, thereby is vivarta upadana karana.
Anatma maya is parinami upadana karanam.
Maya has no reality other than atma.
It has 3 gunas.
It is mithya.
It is not outside atma.
It is not on top of atma.
It IS atma.
But it is mithya.
Mithya IS satyam.
Satyam is free from what is mithya.
These are standpoints.
One standpoint is mithya standpoint, from which you can state certain realities.
Then there is a paramarthic or satyam standpoint, which is in and through any standpoint.
No comments:
Post a Comment