[Advaita-l] My notes on the vicAra sAgara III

[Kuntimaddi Sadananda]

Hence self-forgetfulness is the fundamental problem – whichis caused as aavaraNa by maaya for the waking world or nidras Shakti for the dreamworld. Recognition that I am the self does not eliminate the world of pluralityor the problems that arise in the world. The perception of the pluralitycontinues as long as BMI is there. However, with knowledge, one recognizes thatit is mithyaa or adhyaasa on the substantive that I am. Self-forgetfulness isthe basis for considering the problem at a relative plan as real problem. Self-remembranceremoves this notion of reality to the problems of the world since allappearances are understood as adyaasa.


 This constant remembrance of one’s own self is a continuousprocess as long as BMI and the world of plurality is perceived or experiencedor being transacted. Otherwise, every interaction becomes a problem. With theknowledge, one can remain as witnessing agent ever while the senses and themind functioning as usual. Krishna says

naiva kinchit karOmeeti yuktomanyesta tatvavit

pasyan shRinvan spRishan jighran gacchan swapna swasan 

pralapan visRijan gRihnan unmishan nimishannapi

indriyaanindriyaartheshu vartanta iti dhaarayan||

A realized soul recognizes that he is not a doer while allthe doing is going on at the sense and mind level. The sense and the mindperform their functions, such as seeing hearing, touching, smelling, etc. Thisrecognition is at the understanding level since he understood that he is notthe superimposed BMI but the very substratum for both seer and the seen, hearerand the heard, etc.

Vedanta does not negate or never negates the perceptualduality or the experiences of the world. As long as BMI is there perceptualworld via sense organs and the mind will continue. What is negated is theindependent existence to the seer and the seen. They are supported by theadhiShTaanam that I am – by the pure existence-consciousness-limitless. Thatthe world is mithyaa has to be assimilated by the recognition of oneself as thesubstratum of the mithyaa. 

Mithyaa, therefore, need not be negated or cannot benegated by the knowledge. One has to recognize the substantive or adhiShTaanamusing the mind and using the discriminative intellect that can cognitivelyunderstand the substantive that is eternal and the world of names and forms assuperimpositions or mithyaa. This knowledge only negates the ignorance, but notignorance generated perceptual plurality. Mithyaa also cannot dismiss theadhiShTaanam or the very substratum because of which only its exits. It is likethe mirage waters cannot wet the dry sand, which forms the very basis for theexistence of the mirage waters.

 

Two types of adhyaasa: The superimposition on substantiveor adhyaasa on adhiShTaanam are of two types; sopaadika and nirupaadikaadhyaasas. These correspond to a) mirage water or sun rise and sun set, etc.,which can be considered as Iswara sRiShTi and b) rope-snake which is projectionof an individual mind and therefore can be considered as Jiiva sRiShTi. Thefirst one is also called vyaavahaarika adhyaasa, or simply objective error, andthe second one is called praatibhaasika adhyaasa or simply subjective error.The whole world, as created by Iswara comes under adhyaasa at vyaavahaarikaplane or objective realities. The dream world, for example, comes underpraatibhaasika error. When I see the world of objects as they are, I amwitnessing the Iswara sRiShTi. Jiiva sRiShTi comes when I project my likes anddislikes (raaga dweshas) on top of the Iswara sRiShTi. 

Knowledge takes place only at individual minds and at thelevel, the knowledge eliminates only jiiva sRishTi and not Iswara sRishTi. WhenI realize that I am waker and not a dreamer, the dream projection orpraatibhaasika errors are also gone. The perception of the dream world is alsogone since the perceiving instruments, body, mind, and intellect of the dreamsubject is also not there when he awakes from the dream. Thus as long as theinstruments of perception are there, perceiving will continue with or withoutthe knowledge. 

For a realized soul or jnaani the perception will continuesince BMI or instruments of perception are there. Knowledge, however, is that Iam not this BMI but I am that substratum of this BMI as well as all BMIs andthe rest of the world. This knowledge will only eliminate the praatibhaasikaerrors just as knowledge of the rope eliminates the snake. On the other hand,the knowledge that there is no water in the mirage waters does not eliminatethe perception of the mirage waters. Similarly, the knowledge that the sunnever rises nor sets does not eliminate the perception of sunrise and sunset. Ican still enjoy the beauty of sunrise and sunset, knowing that the sun neverrises and sets. Similarly, the realization that I am Brahman only eliminatesthe jiiva sRishTi that arises due to raaga dweshas or likes and dislikes butdoes not eliminate the Iswara sRishTi and perception of the Iswara sRishTi willcontinue since the perceiving instruments, BMI is there. BMI will remain aslong as the cause for its generation, the praarabda karma is there. In a way,it is a blessing that a realizes soul still lives in the world using the BMI asa seeker is asked to approach a teacher who is shrotriya and brahmanishTa, onehas learned how to teach from his Teacher and also one who is firmlyestablished in the knowledge. A jnaani does not have samsaara which is theproduct of Jiiva sRishTi or praatibhaasika adhyaasa. Hence Krishna says – naanusochanti panDitaaH – the realized souls do not grief. 
To be continued.
Hari Om!
Sadananda