In terms of pot and clay, to know that pot is clay, there is pot awareness, and simultaneously there is clay awareness. To know that clay is satyam and pot is mithya we need both vrtti vyapti and phala vyapti of clay and pot (name and form), in order for there to be awareness of clay being satyam. Here avidya of pot and pot being clay is removed. There is awareness of pot being mithya and clay being satyam in this manner.
In terms of jagat mithya, jagat awareness (all name and forms awareness) is, and there is both vrtti vyapti and phala vyapti of jagat. Avidya of satyam brahman is removed by the understanding that atma is satyam, atma phala vyapti is not needed as atma is self evident, svatah siddhaH. Also as atma existence IS, any name and form, known IS. Here the IS refers to brahman. Knower known knowledge IS, here also brahman, anantam jnanam. So anantam satyam, anantam jnanam IS, so satyam brahman IS. But here the brahman phala vyapti is not needed, but the vrtti vyapti that I am brahman is needed (aham brahmasmi), only with I am brahman, there is no need for phala vyapti, jagat awareness is always there. There is awareness of jagat being mithya and brahman (atma) being satyam in this manner.
In terms of jagat mithya, jagat awareness (all name and forms awareness) is, and there is both vrtti vyapti and phala vyapti of jagat. Avidya of satyam brahman is removed by the understanding that atma is satyam, atma phala vyapti is not needed as atma is self evident, svatah siddhaH. Also as atma existence IS, any name and form, known IS. Here the IS refers to brahman. Knower known knowledge IS, here also brahman, anantam jnanam. So anantam satyam, anantam jnanam IS, so satyam brahman IS. But here the brahman phala vyapti is not needed, but the vrtti vyapti that I am brahman is needed (aham brahmasmi), only with I am brahman, there is no need for phala vyapti, jagat awareness is always there. There is awareness of jagat being mithya and brahman (atma) being satyam in this manner.
No comments:
Post a Comment