Atma is self shining, and self existent.
It shines and with its shine, the mind sees, with its shine the eyes see, with its shine the world is seen.
It is due to the shining nature of atma, that the mind and body gains ability to see, and the world becomes that which is seen.
"Shrotrasya Shrotram, Manaso Manah, Sou prAnasya PranaH."
"Jyotisham JyotiH"
Atma is self existent. It is due to self existent nature of atma, that all that is here, is able to exist, and enjoy existence.
The existence that all things enjoy is the gift of atma.
All the entities that are 'seen' do not enjoy any existence of their own. They receive existence from atma.
isvarah sarva-bhutanam
Question is how do they receive this existence. They receive this existence due to tadAtmaya sambhanda. There is not a real sambhanda, but a projected sambandha. Just like sambandha of snake with rope, even though snake does not exist, it gains an erroneous existence, borrowing its existence from the rope.
Same way the seen objects of the universe gain an existence due to error born association with atma.
The error is an effect of ignorance, like any error is, this is the causal ignorance, mula Avidya.
Ignorance itself exists begininglessly, having its existence itself in atma alone.
While atma is free from ignorance, it is not opposed to ignorance.
The jiva is a person with a body mind, he finds himself bound and in a universe , whose ruler is ishvara the supreme being who has all the wealth, power , control, and great qualities, keeping the universe, its manifestation , resolution and sustenance under his control.
The jiva is a helpless hapless being holding onto strings of hope and looking for means to achieve permanent peace security and happiness.
Permanent peace, security and happiness however is the nature of atma and not of the jiva.
The fact however is that the jiva is in reality the atma, and due to the same ignorance because of which, the 'seen' objects are both projected AND are erroneously attributed with existence causing a tAdAtmaya sambandha with atma, the jiva inspite of being atma, appears to consider himself as the body, which is just an adhyasa in its enterity and not an entity in itself.
Since atma has no relation with this ignorance which gains existence depending on atma, atma remains also unopposed to adhyasa. This opposition is only within the standpoint of ignorance the cause , as in reality atma is free from the cause also, but within the projections of ignorance we are are talking about relation of ignorance with atma, with whom it has a relationship of mithya sathyam, dependently real and absolutely real.
"vAcharambhanam vikaro nAmadheyam"
Now this ignorance depending on atma, is unoppossed by atma , here atma that is present is known as imminent consciousness, again from consciousnes stanpoint no such immanence is there.
For ignorance to be removed , which is what a jiva should seek, in order to gain amrtatvamam, there needs to be the light of knowledge.
Knowledge can remove ignorance. In this case it becomes knowledge of the adhistAna, such as rope knowledge removing snake knowledge.
The interesting fact in the case of the jiva however is that , there is no need for a new knowledge, such as knowledge of the rope.
When the jiva says I, the I itself is the atma, the adhistana, such as the rope. Atma being self evident, self shining, shines as I. This I, is not known as adhistAna though, due to ignorance.
This adhistAna atma, gains status of seer with respect to body mind, status of seen objects since it is the vivarta kArana adhistAnam of the seen objects, upAdana karanam ignorance being cause and is also vivarta kArana adhistAnam for the upAdana karanA mula avidya. By itself it is neither the seer, nor the seen, nor the kAranam, it is free from all such statuses, even status of being an adhistAna.
However, the jiva does not know he is this ever free chaitanyam. Due to ignorance he confuses himself to be the adhyaropita , in this case the body mind, limited to a body mind.
So the knowledge he needs is that, he is not the limited projected borrowed existence haverer 'body mind' , rather he is the limitless, self existent, and self shining atman.
So then he becomes the atma (as though ) which he always anyways was is and will be timeless limitless.
So due to this knowledge the ignorance is removed,
In the light of this knowledge, the entire vedanta shastra is seen as within the ambit of an ignorance based projection( mithya).
Atma along with the causal ignorance , has the status of being a srshti sthithi laya kArana, known as ishvara. We dont say parameshvara in the absolute sense, but in the mithya reality there is parameshvara for sure. The jiva himself has no means of knowledge to remove ignorance. Ishvara who is all knowledge, wielding the mula avidya as his power (the vikshepa shakti of avidya) , can provide the knowledge of the adhistana. He has provided in the form of shruti, as the means of knowledge, and expounded by the guru, he himself being the original guru dakshnimurti, who taught others and initiated the guru parampara. This anadi parampara is what has lord shankaracharya as the link, so hence we say
SadAshiva samArabham, shankarAcharya madhyamAm, asmadAcharya paryantAm,
Vande guru paramparAm.
Doubts
1. Should I avoid experiences after jnanam
This is a question because atma is thought to be as a state. Atma is self evident I, and is not a to be known entity with a name and form. That being so, there is no question of experiencing atma, as atma is the self, as well as every experience is the experience of atma.
This is because atma alone with name and form is available as
seer
seen
knower
known and so on.
But in reality atma is free from these names and forms.
Such is the reality of this atma.
Atma cannot and need not avoid itself or oneself.
2. If shastra says I am ishvara, does that mean I am sthithi laya karana?
Sthithi and laya is definitely controlled by ishvara and this ishvara is not other than atma oneself.
However these are not the reality of atma, rather are the mithya reality. So I can see this ishvaratvam is my form and in reality I am formless, non doer. I appear as the srshti itelf, as well as its srshti karana, sthithi and laya karanam.
3. Is atma the seer?
Certainly seer is atma, but atma is not the seer only, atma is in fact the seen as well as seer of the seen. Atma is manifest and is available as both seer and the seen that is seen by the seer. But atma has not undergone any change, thereby it is only an apparent manifestation, atma has not become anyone or anything.
4. Why is there a tendency to search for atma inside the seen?
This is due to the search for completeness. I want to be complete and whole, and am seeking that which would make me complete and whole. I seek due to non awareness of myself being the whole, being all that is. I think, how can I be all that is, I cant do a little thing even.
This is due to total identification with body mind. From atma jnanam it is clear that I am the whole, all that is here is me. The moment I say that, I am not on one side , to be able to find me on the other side. If I am only the seer, I can try to see me, but given seen is me and seer is me, where is it that I am not, or what is it that I am not , so that should really mean an end to any kind of searching.
5. If I am manifest as all this, does that include all the good and bad, so wont that make me impure?
Not it wont, as I transcend all this.
6. If I say transcend, how to know the transcendental self, as self wont be seer or seen?
There is no need to know self, as self is self evident as I.
7. Isnt the self evident nature of I, mithya or a status, due to the presence of the mind
The self shiningness is not an attribute of I, it is atma svarupa. However the thought I am, or I is, is certainly due to presence of mind alone.
In the presence of mind, mind shines with the thought I , and the witness of this I thought is sakshi chaitanyam, which is self shining, the I thought refers to this or points to this sakshi chaitnayam only. This self awareness gives the possibility of removal the causal ignorance which is beginning-less, as atma is now made available for knowledge as I, which even though is a thought shining in the mind, can be eventually used to make one understand the sakshitvam or self shining nature of oneself. Only its limitlessness and adhistAnatvam has to be communicated then via the mahavakya.
8. In spite of atma jnanam, so much is unknown, then how am I ishvara.
So much unknown is present in the mind, and is a limitation of the mind, and not of atma.
And so many are projections with various names and forms. Even if all names and forms do not reflect in the mind, its a fact cannot reflect in a limited mind that can know only 1 by 1, and not simultanously all at a time. However I can be all at the same time, since all known plus unkown has the adhistAnam as myself, I am the satyam brahma
9. Despite this clarity there is a desire to be unlimited
The desire is natural, as unlimitedness is ones own nature. There needs to be clarity that atma is not merely the seer at one end, but is in fact brahman, who is manifest as ishvara as this universe and as the seer, with maya shakti in a mithya reality that he rules and manifests as, in reality is the reality that is brahman on dual. Also clarity that I am sakshi chaitanyam unmixed with the ego and so on.
10. If I am not even the seer, then I dont have a name and address?
Yes name and address are for the body mind, and not for atma, all names and addresses are in atma, and atma is free from any name or address.
11. How does one achieve jnana nishta
By resolving the entire universe, as being nothing but a kArya of atman, resolve the world in atman, and thereby also drop the causal status of atman, this will leave atman and atman alone. Thus enjoy oneself alone as atma samrajya the whole I am. This jnanam application via mananam and nidhidhyasanam leads to jnana nishta, which is nothing but sa svarupa jnanam, in ones own svarupa one naturally abides ever a brahman which oneself is .
It shines and with its shine, the mind sees, with its shine the eyes see, with its shine the world is seen.
It is due to the shining nature of atma, that the mind and body gains ability to see, and the world becomes that which is seen.
"Shrotrasya Shrotram, Manaso Manah, Sou prAnasya PranaH."
"Jyotisham JyotiH"
Atma is self existent. It is due to self existent nature of atma, that all that is here, is able to exist, and enjoy existence.
The existence that all things enjoy is the gift of atma.
All the entities that are 'seen' do not enjoy any existence of their own. They receive existence from atma.
isvarah sarva-bhutanam
Question is how do they receive this existence. They receive this existence due to tadAtmaya sambhanda. There is not a real sambhanda, but a projected sambandha. Just like sambandha of snake with rope, even though snake does not exist, it gains an erroneous existence, borrowing its existence from the rope.
Same way the seen objects of the universe gain an existence due to error born association with atma.
The error is an effect of ignorance, like any error is, this is the causal ignorance, mula Avidya.
Ignorance itself exists begininglessly, having its existence itself in atma alone.
While atma is free from ignorance, it is not opposed to ignorance.
The jiva is a person with a body mind, he finds himself bound and in a universe , whose ruler is ishvara the supreme being who has all the wealth, power , control, and great qualities, keeping the universe, its manifestation , resolution and sustenance under his control.
The jiva is a helpless hapless being holding onto strings of hope and looking for means to achieve permanent peace security and happiness.
Permanent peace, security and happiness however is the nature of atma and not of the jiva.
The fact however is that the jiva is in reality the atma, and due to the same ignorance because of which, the 'seen' objects are both projected AND are erroneously attributed with existence causing a tAdAtmaya sambandha with atma, the jiva inspite of being atma, appears to consider himself as the body, which is just an adhyasa in its enterity and not an entity in itself.
Since atma has no relation with this ignorance which gains existence depending on atma, atma remains also unopposed to adhyasa. This opposition is only within the standpoint of ignorance the cause , as in reality atma is free from the cause also, but within the projections of ignorance we are are talking about relation of ignorance with atma, with whom it has a relationship of mithya sathyam, dependently real and absolutely real.
"vAcharambhanam vikaro nAmadheyam"
Now this ignorance depending on atma, is unoppossed by atma , here atma that is present is known as imminent consciousness, again from consciousnes stanpoint no such immanence is there.
For ignorance to be removed , which is what a jiva should seek, in order to gain amrtatvamam, there needs to be the light of knowledge.
Knowledge can remove ignorance. In this case it becomes knowledge of the adhistAna, such as rope knowledge removing snake knowledge.
The interesting fact in the case of the jiva however is that , there is no need for a new knowledge, such as knowledge of the rope.
When the jiva says I, the I itself is the atma, the adhistana, such as the rope. Atma being self evident, self shining, shines as I. This I, is not known as adhistAna though, due to ignorance.
This adhistAna atma, gains status of seer with respect to body mind, status of seen objects since it is the vivarta kArana adhistAnam of the seen objects, upAdana karanam ignorance being cause and is also vivarta kArana adhistAnam for the upAdana karanA mula avidya. By itself it is neither the seer, nor the seen, nor the kAranam, it is free from all such statuses, even status of being an adhistAna.
However, the jiva does not know he is this ever free chaitanyam. Due to ignorance he confuses himself to be the adhyaropita , in this case the body mind, limited to a body mind.
So the knowledge he needs is that, he is not the limited projected borrowed existence haverer 'body mind' , rather he is the limitless, self existent, and self shining atman.
So then he becomes the atma (as though ) which he always anyways was is and will be timeless limitless.
So due to this knowledge the ignorance is removed,
In the light of this knowledge, the entire vedanta shastra is seen as within the ambit of an ignorance based projection( mithya).
Atma along with the causal ignorance , has the status of being a srshti sthithi laya kArana, known as ishvara. We dont say parameshvara in the absolute sense, but in the mithya reality there is parameshvara for sure. The jiva himself has no means of knowledge to remove ignorance. Ishvara who is all knowledge, wielding the mula avidya as his power (the vikshepa shakti of avidya) , can provide the knowledge of the adhistana. He has provided in the form of shruti, as the means of knowledge, and expounded by the guru, he himself being the original guru dakshnimurti, who taught others and initiated the guru parampara. This anadi parampara is what has lord shankaracharya as the link, so hence we say
SadAshiva samArabham, shankarAcharya madhyamAm, asmadAcharya paryantAm,
Vande guru paramparAm.
Doubts
1. Should I avoid experiences after jnanam
This is a question because atma is thought to be as a state. Atma is self evident I, and is not a to be known entity with a name and form. That being so, there is no question of experiencing atma, as atma is the self, as well as every experience is the experience of atma.
This is because atma alone with name and form is available as
seer
seen
knower
known and so on.
But in reality atma is free from these names and forms.
Such is the reality of this atma.
Atma cannot and need not avoid itself or oneself.
2. If shastra says I am ishvara, does that mean I am sthithi laya karana?
Sthithi and laya is definitely controlled by ishvara and this ishvara is not other than atma oneself.
However these are not the reality of atma, rather are the mithya reality. So I can see this ishvaratvam is my form and in reality I am formless, non doer. I appear as the srshti itelf, as well as its srshti karana, sthithi and laya karanam.
3. Is atma the seer?
Certainly seer is atma, but atma is not the seer only, atma is in fact the seen as well as seer of the seen. Atma is manifest and is available as both seer and the seen that is seen by the seer. But atma has not undergone any change, thereby it is only an apparent manifestation, atma has not become anyone or anything.
4. Why is there a tendency to search for atma inside the seen?
This is due to the search for completeness. I want to be complete and whole, and am seeking that which would make me complete and whole. I seek due to non awareness of myself being the whole, being all that is. I think, how can I be all that is, I cant do a little thing even.
This is due to total identification with body mind. From atma jnanam it is clear that I am the whole, all that is here is me. The moment I say that, I am not on one side , to be able to find me on the other side. If I am only the seer, I can try to see me, but given seen is me and seer is me, where is it that I am not, or what is it that I am not , so that should really mean an end to any kind of searching.
5. If I am manifest as all this, does that include all the good and bad, so wont that make me impure?
Not it wont, as I transcend all this.
6. If I say transcend, how to know the transcendental self, as self wont be seer or seen?
There is no need to know self, as self is self evident as I.
7. Isnt the self evident nature of I, mithya or a status, due to the presence of the mind
The self shiningness is not an attribute of I, it is atma svarupa. However the thought I am, or I is, is certainly due to presence of mind alone.
In the presence of mind, mind shines with the thought I , and the witness of this I thought is sakshi chaitanyam, which is self shining, the I thought refers to this or points to this sakshi chaitnayam only. This self awareness gives the possibility of removal the causal ignorance which is beginning-less, as atma is now made available for knowledge as I, which even though is a thought shining in the mind, can be eventually used to make one understand the sakshitvam or self shining nature of oneself. Only its limitlessness and adhistAnatvam has to be communicated then via the mahavakya.
8. In spite of atma jnanam, so much is unknown, then how am I ishvara.
So much unknown is present in the mind, and is a limitation of the mind, and not of atma.
And so many are projections with various names and forms. Even if all names and forms do not reflect in the mind, its a fact cannot reflect in a limited mind that can know only 1 by 1, and not simultanously all at a time. However I can be all at the same time, since all known plus unkown has the adhistAnam as myself, I am the satyam brahma
9. Despite this clarity there is a desire to be unlimited
The desire is natural, as unlimitedness is ones own nature. There needs to be clarity that atma is not merely the seer at one end, but is in fact brahman, who is manifest as ishvara as this universe and as the seer, with maya shakti in a mithya reality that he rules and manifests as, in reality is the reality that is brahman on dual. Also clarity that I am sakshi chaitanyam unmixed with the ego and so on.
10. If I am not even the seer, then I dont have a name and address?
Yes name and address are for the body mind, and not for atma, all names and addresses are in atma, and atma is free from any name or address.
11. How does one achieve jnana nishta
By resolving the entire universe, as being nothing but a kArya of atman, resolve the world in atman, and thereby also drop the causal status of atman, this will leave atman and atman alone. Thus enjoy oneself alone as atma samrajya the whole I am. This jnanam application via mananam and nidhidhyasanam leads to jnana nishta, which is nothing but sa svarupa jnanam, in ones own svarupa one naturally abides ever a brahman which oneself is .
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