The Seen is in the seer
sada at ANVIL.NRL.NAVY.MIL
Wed Mar 11 09:53:28 CST 1998
>On Mon, 9 Mar 1998, Chandran, Nanda (NBC) wrote:
>> Miguel writes :
>> 1) that there must be a seer that sees the seen.
>Not in the case of Brahman. Brahman is self-luminous so no external seer
>Jaldhar H. Vyas <jaldhar at braincells.com>
Seer-seen distinction is rather subtle and Bhagavaan Shankara ended up
writing the whole text - dRikdRishya viveka on it.
In that there is a sloka
antar dRikdRisyayor bhedam bahischa brahma sarga yoH|
aavRinoscha paraashaktiH saa samsaarasya kaaraNam||
The seer seen distinction in side (the mind) and the creator and crearted
outside is due to the vailing power of the maayaa shakti and it is the
cause for samsaara.
In the chandigya - uddlaka says : sadeva souma idam agram asiit, ekameva
adviteeyam - in the begining (before creation) exitence alone was there and
it is one without the second.
then he contiues - tad aikshyata, bahu syaam, prajaayeyeti|
It saw - decided to become many and became a creator.
He says it saw - what can it see when he told just before that it is one
without a second. There is nothing to see other than itself. seeing is
becoming self-conscious about its existence since there is nothing else to
see. also implication is, that which was existence was not an inert
existence - that existence is the chaitanya vastu or conscious entity since
seeing can be done only be conscious entity and since it is one without a
second it is ananta vastu - satyam JNanam antantam become the very nature
of that Brahman. - it is existence alright but to separate from our
understanding of existence it is further emphasized that its conscious
entity and to reemphasize that it is ananta vastu - these become very
lakshana for Brahman. There can be only one that fits all the descriptions.
Naval Research Laboratory
Washington D.C. 20375
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