There is pot and clay. Pot and clay are known via pratyaksha pramana.
Pot is mithya, and clay is satyam its reality. Clay is independent of pot and pot is dependant on clay for its reality. This is known via direct perception, and then by applying mithya and satyam definitions.
In the case of brahman, brahma jnanam is gained by aham brahmasmi jnanam.
Here aham jnanam is knowing aham as sakshi chaitanyam, self evident consciousness.
Now to know the self evident consciousness, phala vyapti is not needed, that I AM is already known, self evident. Also to know simply that 'I am' even vrtti vyapti is not needed, as I am is self evident, no vrtti vyapti also. But for brahman, vrtti vyapti, that I am 'brahman' is needed, as that is unkown. Such as in the case of '10th man' , I am is not needed, but the vrtti vyapti, I am 10th man, is needed, then 'I am' phala vyapti is not needed. Also here I am is not an object, so I am 10th man vrtti, will not be a object instead, its just the qualification of I being 10th man.
Same way I am brahman, here brahman is defined as satyam, jnanam, anantam brahma.
So when it is said 'I am brahman', the I am phala vyapti is available already. Vrtti vyapti also , just like tenth man, only defintion is needed, so here any object that IS, such as known object, kshetra, anything in kshetra IS, the IS is the svarupa of brahman, atma svarupa, and being this all pervading sat, sat is anantam, and being jnanam, truth of knower, known, knowledge, knower IS, knowledge IS, known IS, here we recognize, just like clay we recognize, here we see jagat mithya, brahman satyam, brahman not needing phala vyapti, but special defintion of satyamjnanamanantam aham asmi, we recognize brahman, pratibodha viditam, in this manner. As the reality of all that is I am. So I am all pervading reality, consciousness, satyamjnanamanantam brahman, satyam, jagat is mithya, nama rupa, i being satyam, reality.
How we can recognize like clay? Earlier we said clay is satyam. But when we analyse we see clay also depends on something else , atom or some elements for its reality. So clay is also mithya, and its reality is something else, which IS. That IS is none other than atma which IS.
Atma is the pure real IS.
So earlier for pot we said clay is reality, but actually in our mind we now need to understand , be it pot or jug be it anything, anything IS, that IS is atma. Chaitanyam IS.
Because pot does have a reality, otherwise we cant say pot IS. Hence that Pot IS, resolves in what , that which IS. That which IS, is self. Which IS the reality of the seer, oneself IS brahman, the reality, which IS. So when i say pot, pot reality IS, then clay, clay reality IS,when i say space, space reality IS, time reality IS, Body reality IS. wherever we use the word reality, what is being referred to is oneself the atma. Atma IS the reality. So this is how I see that I am all pervading, limitless reality, satyamjnanamanantam.
This is how everything, including beings, including inAnimate objects become the self. The self is ishvara, all pervasive atma. The one and only being.
Pot is mithya, and clay is satyam its reality. Clay is independent of pot and pot is dependant on clay for its reality. This is known via direct perception, and then by applying mithya and satyam definitions.
In the case of brahman, brahma jnanam is gained by aham brahmasmi jnanam.
Here aham jnanam is knowing aham as sakshi chaitanyam, self evident consciousness.
Now to know the self evident consciousness, phala vyapti is not needed, that I AM is already known, self evident. Also to know simply that 'I am' even vrtti vyapti is not needed, as I am is self evident, no vrtti vyapti also. But for brahman, vrtti vyapti, that I am 'brahman' is needed, as that is unkown. Such as in the case of '10th man' , I am is not needed, but the vrtti vyapti, I am 10th man, is needed, then 'I am' phala vyapti is not needed. Also here I am is not an object, so I am 10th man vrtti, will not be a object instead, its just the qualification of I being 10th man.
Same way I am brahman, here brahman is defined as satyam, jnanam, anantam brahma.
So when it is said 'I am brahman', the I am phala vyapti is available already. Vrtti vyapti also , just like tenth man, only defintion is needed, so here any object that IS, such as known object, kshetra, anything in kshetra IS, the IS is the svarupa of brahman, atma svarupa, and being this all pervading sat, sat is anantam, and being jnanam, truth of knower, known, knowledge, knower IS, knowledge IS, known IS, here we recognize, just like clay we recognize, here we see jagat mithya, brahman satyam, brahman not needing phala vyapti, but special defintion of satyamjnanamanantam aham asmi, we recognize brahman, pratibodha viditam, in this manner. As the reality of all that is I am. So I am all pervading reality, consciousness, satyamjnanamanantam brahman, satyam, jagat is mithya, nama rupa, i being satyam, reality.
How we can recognize like clay? Earlier we said clay is satyam. But when we analyse we see clay also depends on something else , atom or some elements for its reality. So clay is also mithya, and its reality is something else, which IS. That IS is none other than atma which IS.
Atma is the pure real IS.
So earlier for pot we said clay is reality, but actually in our mind we now need to understand , be it pot or jug be it anything, anything IS, that IS is atma. Chaitanyam IS.
Because pot does have a reality, otherwise we cant say pot IS. Hence that Pot IS, resolves in what , that which IS. That which IS, is self. Which IS the reality of the seer, oneself IS brahman, the reality, which IS. So when i say pot, pot reality IS, then clay, clay reality IS,when i say space, space reality IS, time reality IS, Body reality IS. wherever we use the word reality, what is being referred to is oneself the atma. Atma IS the reality. So this is how I see that I am all pervading, limitless reality, satyamjnanamanantam.
This is how everything, including beings, including inAnimate objects become the self. The self is ishvara, all pervasive atma. The one and only being.
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