[Advaita-l] World is Flower in the Sky

V Subrahmanian v.subrahmanian at gmail.com
Fri Apr 5 02:19:57 CDT 2013

On Fri, Apr 5, 2013 at 11:39 AM, vinayaka ns <brahmavadin at gmail.com> wrote:

> On Fri, Apr 5, 2013 at 12:06 AM, V Subrahmanian <v.subrahmanian at gmail.com
> >wrote:
> I find this discussion at this point quite interesting.
> >
> Indeed it is, not only that seeing this discussion a dvaitin is getting
> exited too. I have got some 'enlightening'  mails from him.

I am aware of that spam.  Pl. ignore them.

> This jnAni's consciousness is the
> > sattAprada for the entire dRshyam jagat.  And whatever depends for its >
> fundamental sattA, reality/existence, on another entity has to be mithyA on
> > the basis of the ONLY example available in creation: rajju-sarpa for
> such a
> > phenomenon (the rajju is the sattApradA for the adhyasta sarpa for the
> > period the sarpa is held to be 'is').
> >
> This is where I don't follow your explanation. The aforementioned view
> boils down to eka-Atma-vAda and it need not be taken as eka-jIva-vAda in
> which it is said that there is *only one jIva in the vyAvahAric plane*  and
> all other jIvas are just imaginations. I have no problems with the former
> view; that is what advaita is all about.

Actually what I have said is not very different from what you say above:
ekAtmavAda realization comes only when the jIva-aspirant knows that /
practices during anusandhAnam that he is the only entity and all other
entities whether jiva-s or jaDa-s exist as imaginations in his
consciousness/mind.  This will dovetail into the realization of the ekAtma
that is also adviteeya.  The shift is from seeing oneself as a
jIva-aspirant to actually realizing himself as the One and Only Atman.
Actually the BG13th chapter core teaching is this alone: kShetrajna is the
viShayI and the entire kShetram is viShaya.  Actually what we call and
experience as 'so many other jIva-s' are also viShayam, kShetram, only for
the one kShetrajna.  Surely, as the chapter itself points out, it is the
jaDAmsha in every jIva that constitutes the kShetram, being made of the
pancha bhUta-s.  But the chetanAmsha can never become viShaya to the
kShetrajna.  So, the expression 'so many other jIva-s' boils down to only
so many pieces of body-mind complexes, adding up to one kshetram.  Also,
surely, this one kshetrajna, jIva, cannot also be a viShayI unless with his
own body-mind-organs complex with which alone he can interact with 'other
jiva-s'.  At this juncture it is possible to appreciate the 'eka jIva'.
This aspirant will eventually realize that even his body-mind is after all
kshetra, like the others' body-mind and will remain as the kevala
chaitanya, Brahman (kshetrajnam cha api mAm viddhi), ekAtman.

> A sAdhaka intuits the One consciousness underlying upAdhis of ishwara and
> jIvas by the use of bhAga tyAga lakshaNA. I don't know why we should call
> this eka-jIva-prakriyA and restrict the number of jIvas to only one.

I think the above explanation addresses this point.

> jnAnis Consciousness is the sattAprada all right,  but then it doesn't
> mean that there are no other jnAnis and ajnAnis at all.

Again, as said above, all the other jnAni-s and ajnAni-s are viShaya for
this one Consciousness.  Why, even this jnAni's body-mind complex which is
what is pointed out by others as 'jnAni' is also kShetram alone. So,
ultimately not even one jnani is there but there is only one
Consciousness.  There is no Vedanta pramANa for multiplicity in
Consciousness. [Those who swear by real multiple Atmans are only calling
the body-mind complex to be plurality, for they admit of a svarUpa deha,
jAti, Ashrama, dAmpatyam, etc. for  jIvas which can never go away and will
persist in mokSha too.Vedanta does not admit any of these as the svarUpa of
the Self.

> > prAjnasya Adhidaivikena antaryAmiNA saha abhedam gRhItvA visheShaNAntaram
> > darshayati - eSha iti. [The mantra, considering the identity of the
> prAjna
> > (jiva of the fifth mantra) with the antaryAmi of the sixth mantra, brings
> > out another attribute...]
> >
> >
> This is fine. But then, we need not restrict the number of jIvas getting
> into sushupti to only one. For ex. the Chandogya shruti says all sorts of
> creatures like tiger, moth, mosquito etc., attain satsampatti.
> Am I missing something? Pls clarify.

If we look at the fifth and sixth mantra connection as brought out by the
cited passage, we can appreciate that the mantra says 'eSha' sarveshwaraH,
antaryAmin, etc.  There cannot be several jIva-s that can be called
sarveshvaraH, antaryAmin, etc.  So, actually what goes into sushupti is
only the body-mind complex.  The Atman never has any avasthA.  All bodies
like tiger, moth, etc. attain satsampatti and come out as tiger, moth,
etc.  In effect, from each aspirant-jIva's standpoint it is only one jIva
and all others are only kalpita in his consciousness.  That is why 'when
one jiva attains liberation the others do not' is only a vyAvahArika
statement, keeping in mind the multiplicity of jIva-s. For, the vastu
sthithi is that when this one jIva attains liberation he will realize that
there are not only no many jIva-s but that there is/was not even one jIva
in bondage.  One might question: In that case how does tattva upadesha go
about?  The reply is: this happens by 'accepting' for the time being, for
the sake of the aspirant, that he is in bondage, as thought by him, and
giving the upadesha that brings him out of that erroneous thinking.

warm regards

> --
> Best Wishes,
> Vinayaka
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