[Advaita-l] I am Alone in the Universe?
vmurthy36 at gmail.com
Sun Mar 17 23:09:32 CDT 2013
There is misunderstanding in what I am saying. In the dream I am
seeing objects but I am only creating them. The objects are not other
than me. I am the objects also I am seeing them. I am not saying
there are no objects in dream.
What is the dream? It is the dream every night and also the dream in
daytime waking. There is no difference. Both are dreams only. In two
dreams I am creating the objects but they are me only. It is mistake
to think they are different.
You said idealism is not there in Advaita. But kindly read this article -
In that they have said Purusha Sukta is Idealism.
In Purusha Sukta there is only One Purusha in the entire Universe.
There are no many Jeevas trying for liberation. That One Purusha is
me. I have created the whole Universe in my dream. I am wrongly
thinking there are many people like me they are also Purushas. But
they are not real. Only I am real Purusha.
On Wed, Mar 13, 2013 at 11:39 AM, kuntimaddi sadananda
<kuntimaddisada at yahoo.com> wrote:
>> From: Venkatesh Murthy <vmurthy36 at gmail.com>
>>Sir - there is no object in waking and dream. I am seeing Myself and
>>thinking I am seeing different things. All the time I am experiencing
>>Myself but by mistake I am thinking I am seeing different things and
> Shree Venkatesh - PraNAms
> As I see it, there seems to be
> some problem in the above understanding of advaita Vedanta. Only in the deep
> sleep state there are no objects perceived, since perceiving mind is not there.
> Therefore the existence of the objects there is indeterminate or anirvacaniiyam. However,
> there are objects both in the waking and dream states. In both states, the
> objects are the creation of the corresponding Iswara and not by local jiiva. Advaita is not the
> same as Idealism of West. In essence, the perceiving mind and the objects that
> are perceived are of the same order of reality.
> Your above statement, therefore
> applies only when I understood that I am the Brahman at paaramaarthika level -
> that is knowledge. Even that jnaani also sees the objects, but understood that
> the objects that he sees are not absolutely real but only transactionally real
> - i.e. - they are mithyaa. Mithyaa does not negate the objects but only negates
> notion of reality attributed to the perceived objects. Clear understanding of
> this is required.
>>In Aneka Jeeva Vada people are thinking there are many Jeevas like
>>them in the Universe. They will say all these people have Jeevas like
>>me. They are also trying to get Jnana like me. If one Jeeva get
>>Moksha the other Jeevas will be here in the world. Still they will be
>>trying to get Moksha. The Universe will be there also. It becomes very
>>very complicated if we think like this. Aneka Jeeva Vada is not wrong.
>>It is also correct like Eka Jeeva Vada but it is complicated.
> Sir - I do not understand what
> you mean by wrong or right. One can have any vaada that one likes. I would not
> like get into arguments with different vaadas. We are here discussing about the
> truth as expounded by advaita Vedanta. Yes, I do agree that confusions can be
> complicated; however understanding should be clear. Maayaa is at the Iswara
> level while avidyaa is at jiiva's level. It is the local mind that has
> confusion about the reality of the plurality that it perceives. The knowledge
> has to be gained, not by global mind since Iswara at the total mind is
> sarvajnaH; the knowledge has to be
> gained by the local mind. The self-realization is at the local mind level – It recognizes
> or re-cognizes that I am not different from the total mind. That understanding
> has to come to the local mind which has notion of separateness from the total
> mind. When that understanding comes it sees oneness that pervades the totality
> and that oneness is the self that he is. Hence jnaanam is at the local mind
> level - that local mind which takes itself that it is separate from the
> totality, needs education that there is only one adhiShTaanam that pervades the
> apparent plurality -that is Brahman and by mahaavaakya - prajnaanam brahma - it
> is of the nature of consciousness -limitless. Hence any unconscious entities
> cannot be real and there cannot be any divisions in the consciousness. That
> knowledge is gained by the local mind. From his point the plurality that he
> sees becomes vibhuuti. Hence from that jnaani's point there are beings and objects yet he sees himself as the adhiShTaanam for all that he sees. That is the knowledge that differs from the experience of the apparent plurality since plurality is experienced at the BMI level.
>>In Eka Jeeva Vadad we have to think like this. I am always dreaming.
>>These people are only in My dream. They have no Jeeva like Me. Only I
>>am the Single Jeeva. My body and mind are also dream objects. I am
>>Alone in the Universe. I have Created the Universe. Brahma cannot
>>create Universe. I have created Ishvara and I am worshipping the dream
>>God. If I want the dream to end I have to go to dream Guru and get
>>instructions in dream Vedanta. Then I will realize I am Brahma. Then
>>this big dream will end. This is Moksha. Then I will be Brahman. Again
>>I am Alone. But I am not dreaming. There is no Universe remaining.
>>There are no Jeevas remaining.
> from Jnaani’s point it is not thinking or conceptualization– it is recognition or realization or clear understanding that the plurality is that he sees is only apparent and not real. Hence all beings and
> non-beings are just my own vibhuuti or for politeness can say that it is Iswara’s
> Vibhuuti. Krishna says – mayaa tam idam sarvam jagat avyakta muurtinaa-
> mastaani sarva bhuutaani – I pervade this entire universe in unmanifested form –
> all beings are in Me. However in the very next sloka He says – na ca mastaani
> bhuutaani – pasyam me yogamaiswaram – There are no beings in Me – and look at
> my Glory, Arjuna. Contradictory statements are first from the vyavahaara point
> and the next are from paaramaarthika point. If one understand this clearly
> there should not be any confusion. In essence pluarality exists at
> vyaavahaarika level where ahankaara operates and understanding at the local mind level or jnaani level is
> that the plurality that I see is not absolutely real – but apparently real. Ring
> that has confusion that I am different from gold, when it becomes a jnaani, it recognizes
> that I am that gold that pervades all the ornaments, I am in all of them and
> yet I am none of the them – I am pure gold unaffected by the names and forms
> that I take for transactional purposes.
> my friend is advaita Vedanta that I know. The rest, as I said, is confusion compounded.
> With this I stop.
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