[Advaita-l] mithyA from archives
prem d p
prem_d_p at yahoo.co.in
Sun Dec 16 09:53:22 CST 2007
dear sri ramesh,
In one of your own earlier posts you had given a brilliant description
of how the manifoldness of the World is due to the arbitrary
boundaries that the observer draws. There-in lies the clarification
that you seek, as you, no doubt, considered that the boundaries
are superimposed on a sea of homogeneity called Existence.
Ourself as the subject-witness forms the substratum for all our
experience. This is readily grasped by our intellect. On enquiring
further about the witness, we, thro' the process of neti neti soon
arrive at witness-consciousness which transcends the limitations of
the space-time framework. In fact the space-time itself transforms
into a transcendental substratum of pure existence. Pure Existence
aspect of the substratum is posited here from a pure objective
perspective of the Witness. (Pure Existence has a significance only
to the Pure Intelligence holding it. Tat Tvam Asi is realized here
itself, but let us carry on some more!) Post-Relativity science also
tells us that space-time exists only in the context of objects
(matter-energy) and is co-extant with the field. Thus Witness has no
specifics, no location or boundaries in space-time.
Let us now concentrate on the Object (say, our fundamental particle).
Objects manifest by way of 'definition by delimitation'. Obviously such
a delimitation is possible only on a substratum. This is the essence of
the Object. Thus we have arrived at the object-substratum which is an
essential homogeneity, first recognized as space-time. On further
enquiry, this space-time itself yields a transcendental unknowable
This 'unknowability' is the key to ultimate realization. Logically, the
only unknowable is the Seer. Seer or Atma cannot be seen or known
as He is the one who sees or knows. Hence the Unknowable may be
understood to be equivalent to Self or Seer. Also as stated in my
previous post, the two Unknowables are also non-dual by virtue of
non-difference. The interior unknowable essence of the fundamental
indivisible particle is nothing but its substratum, and as such, is the
substratum of all objects. We may say, all Knowables are nama-rupa,
and all Unknowables are the Self.
Upasana is a practical way to realize this identity or appropriation of
the Other by the Self.
Ramesh Krishnamurthy <rkmurthy at gmail.com> wrote:
Dear Sri Prem,
Apologies for the delayed response on this one. Have been tied up with
a few things of late.
On 30/11/2007, prem d p
> i found the problem of fundamental particle vs. advaita
> as very intellectually stimulating. i think the problem
> is a litmus test of our understanding of advaita!
Sri Amuthan's responses seemed to indicate that my question was
somehow ill-formed. Perhaps it was but I still haven't clearly
understood why, though I did appreciate some of the points he made. I
am glad that you attempted a different response.
> the problem pointed out by sri ramesh is, i believe,
> that the fundamental particle not being a 'sanghata'
> can exist for itself. thus we have our self and its self,
> apparently compromising advaita.
Indeed, that is what I was indicating.
> but the interior of the postulated fundamental particle
> ie. the 'thing in itself' or noumenon, by virtue of being
> non-differentiable from the Self, sruti declares
> tat tvam asi. thus according to sruti the Self of the
> observer is non-different from the 'essence' of the object.
I couldn't understand the above. Rather, it appears to me that one
cannot make any claim regarding the relationship between the self of
the observer and the essence of the object. From your statement above,
we can never say whether the two are identical or different.
Anyway, thanks a lot for your response. I am quite sure this issue has
a solution within the framework of Advaita-Vedanta, but it requires
more study on my part.
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