Rope is seen as snake due to ignorance.The particular aspect of ropeness is not seen due to ignorance, this is avarana. The snakeness is superimposed , this is vikshepa.
Vedanta gives the knowledge of brahman with the knowledge that there is adhyasa or superimposition.
The self I, is the witness of the 3 states of waking dreaming sleeping, and the witness of the body mind self complex. The witness consciousness is what the self is.
The witness consciousness IS, and is consciousness. The existence and consciousness aspect are self evident. The particular aspect of limitlessness is not known. Hence I is taken to be the body mind, due to this ignorance.
The objects that are witnessed have timewise, spacewise, name form wise limitations that can be ascribed to them.
However sakshi chaitanyam being by nature, consciousness the subject, and not other than the subject ever, the name and form attributes, or location in space and time cannot be ascribed to sakshi chaitanyam. Sakshi chaitanyam is free from limitations, in other words limitless self.
However since we now appear to have the jagat and then sakshi chaitanyam, we appear to have 2 entities. This challenges the previous conclusion that the self is limitless in nature. Despite the conclusion being based on reasonable logic.
This is where the shruti comes in with knowledge being a pramana.
Shruti says that brahman or cosnciousness is satyam jnanam anantam, anantam referring to limtless nature.
The shruti says, that the limitless consciousness is the adhistanam like rope, and due to ignorance appears as the jagat. So this is vikshepa shakti. This aspect is also known as maya shakti.
The avarana shakti, is what causes the confusion at the level of jiva, where the attributes of body mind are superimposed onto the self.
Here shruti also makes it known, that the jagat being well put together, is a deliberate act, the way it is projected, or the vikshepa has an intelligence on how it is put together and also has the same material and intelligent cause. Thereby the vikshepa here is to be seen as a shakti, as a deliberate making use of the power of vikshepa. Ishvara is said to be the person making use of the vikshepa shakti to project the jagat, with himself as the material and intelligent cause.
This ishvara, is none other than consciousness.
Sakshiness, or witnesshood is only a status, like a janitor etc. is a status, with the body mind and karna sharira (ignorance) upadhi or costume, with ignorance being the efficient cause for the particular body mind , as its a product of karma. The reality of the self, of witness consciousness, is just the limitless consciousness, self existent, self evident.
Ishvara is not other than this consciousness.
Ishvara is the being who projects the jagat, has his reality to be this consciousness only. I only. I the meaning taken to be pure consciousness.
The ishvaratvam is a status, like a king, queen etc. is a status , with the vikshepa shakti upadhi, the jagat manifest as the upadhi. Ishvara is pure consiousness.
As pure consciousness alone is satyam, non duality is established.
Vedanta gives the knowledge of brahman with the knowledge that there is adhyasa or superimposition.
The self I, is the witness of the 3 states of waking dreaming sleeping, and the witness of the body mind self complex. The witness consciousness is what the self is.
The witness consciousness IS, and is consciousness. The existence and consciousness aspect are self evident. The particular aspect of limitlessness is not known. Hence I is taken to be the body mind, due to this ignorance.
The objects that are witnessed have timewise, spacewise, name form wise limitations that can be ascribed to them.
However sakshi chaitanyam being by nature, consciousness the subject, and not other than the subject ever, the name and form attributes, or location in space and time cannot be ascribed to sakshi chaitanyam. Sakshi chaitanyam is free from limitations, in other words limitless self.
However since we now appear to have the jagat and then sakshi chaitanyam, we appear to have 2 entities. This challenges the previous conclusion that the self is limitless in nature. Despite the conclusion being based on reasonable logic.
This is where the shruti comes in with knowledge being a pramana.
Shruti says that brahman or cosnciousness is satyam jnanam anantam, anantam referring to limtless nature.
The shruti says, that the limitless consciousness is the adhistanam like rope, and due to ignorance appears as the jagat. So this is vikshepa shakti. This aspect is also known as maya shakti.
The avarana shakti, is what causes the confusion at the level of jiva, where the attributes of body mind are superimposed onto the self.
Here shruti also makes it known, that the jagat being well put together, is a deliberate act, the way it is projected, or the vikshepa has an intelligence on how it is put together and also has the same material and intelligent cause. Thereby the vikshepa here is to be seen as a shakti, as a deliberate making use of the power of vikshepa. Ishvara is said to be the person making use of the vikshepa shakti to project the jagat, with himself as the material and intelligent cause.
This ishvara, is none other than consciousness.
Sakshiness, or witnesshood is only a status, like a janitor etc. is a status, with the body mind and karna sharira (ignorance) upadhi or costume, with ignorance being the efficient cause for the particular body mind , as its a product of karma. The reality of the self, of witness consciousness, is just the limitless consciousness, self existent, self evident.
Ishvara is not other than this consciousness.
Ishvara is the being who projects the jagat, has his reality to be this consciousness only. I only. I the meaning taken to be pure consciousness.
The ishvaratvam is a status, like a king, queen etc. is a status , with the vikshepa shakti upadhi, the jagat manifest as the upadhi. Ishvara is pure consiousness.
As pure consciousness alone is satyam, non duality is established.
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