1. Does the universe and the individual (subject and object) have real existence of their own?
No, both subject and object have only borrowed existence. Existence does not belong to either subject or to object. Object and subject both borrow existence from brahman and brahman is neither the subject , nor the object.
2. If brahman is neither subject nor object, then how come we say knowing brahman one crosses sorrow (attains to moksa)?
Knowing brahman , is said so, in the sense of knowing oneself to be brahman, and oneself is already self evident , and need not be known. So in that sense it is said brahman has to be understood, to be oneself. So oneself am this non subject non object brahman , who is the reality that lends reality to both subject as well as object.
3. Does brahman have to do any action to become jagat kAranam brahman?
Brahman is actionless or akarta, existence and consciousness are the svarupa of brahman. The kAranam status of brahman is only when looking at brahman as saguna brahman, with traigunya maya shakti. This maya power of brahman is non separate from brahman , and with this power alone brahman becomes jagat kAranam.
Here brahman being satyam adhistanam and maya sahita brahman being mithya, brahman need not undergo any change. Hence brahman is known as vivarta kAranam, with the kAranam status being mithya.
4. Does the individual have to do any action to become this brahman?
Individual IS this actionless brahman. When individual says 'I am' so and so, the 'I am' is brahman alone. Not knowing that he is brahman, he identifies with body mind etc. and says 'I am' so and so.
With knowledge and viveka, individual has to separate this 'so and so' as the anatama, and claim oneself to be the 'I am' atma, of the nature of existence and consciousness, and as brahman that lends consciousness and existence to all that is.
5. The individual , the jagat and the ishvara, are all 3 mithya?
Yes individual person with body mind, the physical universe and bhagavan, all 3 are mithya and are manifestations of brahman.
I am brahman who is manifest as all the 3.
6. When I manifest, what part of me changes?
It is the maya part which undergoes change, while I remain as the changeless substratum.
7. By whose will does this maya part change?
By will of brahman alone manifestation happens of unmanifest universe.
8. Does that mean brahman has will and controls the maya part?
Yes with maya part brahman is also the controller and makes use of maya and is the srshti karta.
This is a mithya reality.
9. If this is a mithya reality, then where is the need to realise brahman?
There is no need to realise brahman, as there is only brahman and nothing else.
10. I am, when it is said, is brahman being talked about?
Yes it is a name used for brahman, a pronoun. Aham is the prounoun, idam is also a pronoun.
No, both subject and object have only borrowed existence. Existence does not belong to either subject or to object. Object and subject both borrow existence from brahman and brahman is neither the subject , nor the object.
2. If brahman is neither subject nor object, then how come we say knowing brahman one crosses sorrow (attains to moksa)?
Knowing brahman , is said so, in the sense of knowing oneself to be brahman, and oneself is already self evident , and need not be known. So in that sense it is said brahman has to be understood, to be oneself. So oneself am this non subject non object brahman , who is the reality that lends reality to both subject as well as object.
3. Does brahman have to do any action to become jagat kAranam brahman?
Brahman is actionless or akarta, existence and consciousness are the svarupa of brahman. The kAranam status of brahman is only when looking at brahman as saguna brahman, with traigunya maya shakti. This maya power of brahman is non separate from brahman , and with this power alone brahman becomes jagat kAranam.
Here brahman being satyam adhistanam and maya sahita brahman being mithya, brahman need not undergo any change. Hence brahman is known as vivarta kAranam, with the kAranam status being mithya.
4. Does the individual have to do any action to become this brahman?
Individual IS this actionless brahman. When individual says 'I am' so and so, the 'I am' is brahman alone. Not knowing that he is brahman, he identifies with body mind etc. and says 'I am' so and so.
With knowledge and viveka, individual has to separate this 'so and so' as the anatama, and claim oneself to be the 'I am' atma, of the nature of existence and consciousness, and as brahman that lends consciousness and existence to all that is.
5. The individual , the jagat and the ishvara, are all 3 mithya?
Yes individual person with body mind, the physical universe and bhagavan, all 3 are mithya and are manifestations of brahman.
I am brahman who is manifest as all the 3.
6. When I manifest, what part of me changes?
It is the maya part which undergoes change, while I remain as the changeless substratum.
7. By whose will does this maya part change?
By will of brahman alone manifestation happens of unmanifest universe.
8. Does that mean brahman has will and controls the maya part?
Yes with maya part brahman is also the controller and makes use of maya and is the srshti karta.
This is a mithya reality.
9. If this is a mithya reality, then where is the need to realise brahman?
There is no need to realise brahman, as there is only brahman and nothing else.
10. I am, when it is said, is brahman being talked about?
Yes it is a name used for brahman, a pronoun. Aham is the prounoun, idam is also a pronoun.
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