Varna and one more
hilken_98 at YAHOO.COM
Thu Oct 18 10:51:57 CDT 2001
This reply kept bouncing back this morning so I am
trying again but apologise for the brief reply.
> One point I have is that we must distinguish
> between two concepts -
> one of vyavaharika, and one of paramartika - mixing
> them leads to a lot
> of confusion ... adhikara and svadharma are at the
> level of
> vyavaharika. And these ONLY enable one to get to the
> next level - so,
> it would not be correct (I think) to bring in the
> point about "IT being
> everywhere" ... yes it is everywhere, but we don't
> actually **realize**
> it right ??
Yes, please see end of reply.
> > I am sure that you know how Shankara replies and
> > he ends with his hymn:
> > 'I am Thy Servant when I am conscious of myself as
> > body. I am Thy Part, O Three-eyed one, when the
> > awareness of Jiva dawns on me. And when Atman
> > consciousness becomes established, I recognise
> > as one with Thee. Such indeed is the teaching of
> > scriptures.
> Shankara here has clearly defined three separate
> conditions... Look at
> these as three "If - then" statements:
> 1) If one is conscious of himself as a body, then he
> is a servant -
> meaning, there are duties to be performed, whether
> one likes it not.
> 2) If one is conscious of only the atman as separate
> from the body,
> then one is still distinct from the paramatma since
> he is only a "part
> of the paramatma.
> 3) If one sees nothing eles, then ?? there can be
> nothing for "then" in
> this case since, a "then" presupposes a distction is
> In this discussion, we are all in stage 1 ...
In this discussion maybe and these discussions are
'liked'. However may we note that at the moment we
perceive the snake, the rope, the ropeness and the
substratum of them all, all are also present. Whatever
needs to be known, realised, is available in every
action: " He who knows action in inaction etc....".
These discussions take place through this wonderful
medium of the Web and the sincere efforts of the site
organisers. Intention, tatparya, is important in the
mind of the writer and reader for this will establish
the 'level' of observation. Every moment, every
sentence, every action has its 'atha'and 'iti' points
and these allow us to 'get out of the way', to clear
the vision. Fundamentally there is:
'athaato brahmajijn~aasaa' ( sorry if the
transliteration is wrong but I must give some some
time to learning it properly) whether we are
exchanging these e-mails, digging the garden or
hosting parties..the latter two I 'do not
like'.....all possibilities are there in potential.
I agree that we confuse the vyavaharika and
paramartika when focussing on the topic under
discussion but isn't it great that these conversations
are taking place so openly and there is a forum for us
to expose and shed our ignorance before such a large
Om sri ram
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