In the statement ' I am brahman' , the 'I am' portion is never subject to argument or doubt.
That 'I am' is the conviction of both samsari and jnani, and of course ishvara too knows I am ishvara.
However for the 'I am brahman' statement, what is to be knocked off is the limitations.
Limitations in terms of the limitations of the body mind.
Limited in time and space.
Subject to birth and death.
Subject to change.
These qualities of 'I am' are to be knocked off, and are knocked off by the mahavakya shravanam.
Thereby it is not that self knowledge leads to brahma anubhava, brahman is ' I am'.
Rather it knocks off the ignorance, which is the cause for limitations or attributes or gunas.
I am, is the adhistana, brahman, that is unaffected by ignorance also, and is in fact the substratum of ignorance as well.
Hence it is only the vrtti jnanam, that removes the ajnanam, and thereby as though revealing brahman, when in fact, "I am " always brahman alone.
How it knocks off, it knocks off via tat tvam asi.
The tat part of it we need to take the limitlessness of ishvara. We obviously retain the existence aspect of ishvara. We agree that ishvara is a conscious being as he is nimitta karanam, but the consciousness, meaning of the word we understand only because 'I am' a conscious being.
So from the tvam part we take the consciousness aspect of jiva. We also know jiva IS, so existence part too. The body mind part we knock off the limitation, as ishvara or tat knocks off the limitations.
The attributes of ishvara also subsumed, as if we equate attrributes then mahavakya is not possible. They get subsumed in brahman, as brahman is presented as the jagat karanam, and jagat is presented as a mithya effect.
So what remains is pure, attributless, consciousness , that is pure existence, and satyam, independent , changeless consciousness, as the meaning of the mahavakya.
When this is heard, then I am brahman, is revealed as though.
That 'I am' is the conviction of both samsari and jnani, and of course ishvara too knows I am ishvara.
However for the 'I am brahman' statement, what is to be knocked off is the limitations.
Limitations in terms of the limitations of the body mind.
Limited in time and space.
Subject to birth and death.
Subject to change.
These qualities of 'I am' are to be knocked off, and are knocked off by the mahavakya shravanam.
Thereby it is not that self knowledge leads to brahma anubhava, brahman is ' I am'.
Rather it knocks off the ignorance, which is the cause for limitations or attributes or gunas.
I am, is the adhistana, brahman, that is unaffected by ignorance also, and is in fact the substratum of ignorance as well.
Hence it is only the vrtti jnanam, that removes the ajnanam, and thereby as though revealing brahman, when in fact, "I am " always brahman alone.
How it knocks off, it knocks off via tat tvam asi.
The tat part of it we need to take the limitlessness of ishvara. We obviously retain the existence aspect of ishvara. We agree that ishvara is a conscious being as he is nimitta karanam, but the consciousness, meaning of the word we understand only because 'I am' a conscious being.
So from the tvam part we take the consciousness aspect of jiva. We also know jiva IS, so existence part too. The body mind part we knock off the limitation, as ishvara or tat knocks off the limitations.
The attributes of ishvara also subsumed, as if we equate attrributes then mahavakya is not possible. They get subsumed in brahman, as brahman is presented as the jagat karanam, and jagat is presented as a mithya effect.
So what remains is pure, attributless, consciousness , that is pure existence, and satyam, independent , changeless consciousness, as the meaning of the mahavakya.
When this is heard, then I am brahman, is revealed as though.
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