Guest guest Posted July 21, 2003 Report Share Posted July 21, 2003 --- "V. Krishnamurthy" <profvk wrote: > Namaste > advaitin, "R.S.MANI" <r_s_mani> wrote: > > > > Following further question has come up in my mind. What exactly > is the relation or connection between Brahman and Atma (Jeeva)? > > > > Is it any of the following: > > > > -Container and content, like banana and its peel > > > > -whole and part, Amshi and Amsha > > > > -bimba and prtibimba > > > > -Cause and Effect > > > > -gold and golden chain > > > > -or any other Just to add to what Prof.V.K. elucidated so clearly, from my understanding - The relation between jiiva and Brahman is relation-less relationship. Relation is valid only when there are two. Brahman being one without a second there is nothing it can relate to. Hence any relations that is prescribed in the above list has no absolute validity, and any prescription for relation is provided by scriptures only as a tool to remove the self-imposed ignorance. Hence the technique is called adhyaaropa apavaada - you superimpose deliberately some relation to exclude all contradictory relationship and ultimately even remove the deliberately superimposed relationships. Scripture has to use words and language to communicate that which is beyond any communication. And words themselves have to be related to make a meaningful sentence. Hence statements like you are that - you and that are getting related by an equation, which appears to be not equal, but are really equal. The banana and peal - no one endorses since they mutually exclude each other and make Brahman limited. amshi and amsha - - mamaivaasho jiva loke jiivabhuuta ssanaatanaH| - Krishna says all bhuuta-s are my amsha only - obviously it excludes complete separation as some people insists, while some other overemphasize this. Bimba and pratibimba - Advaita endorses this example to emphasize that bimba is only real and pratibimba is only apparent. But only we need to bring in the reflecting medium, which is separate from the bimba for reflection. So the analogy is only valid to account the individual reflections ,many pratibimba-s, while the bimba is one. This is to account that the realization is at individual level not at collective level. Cause and effect - Brahman at Iswara level is defined as the cause for creation - jagat kaaraNam - since jiiva sees the world through his limited mind and asks the question what is the cause. In Tai.U. the student is taken in steps in the analysis of the cause-effect relations ship to arrive at Brahman -until BRigu discovers that ananda is the true nature of Brahman. Gold and gold chain - it is the same as above but to emphasize that Brahmanis material cause ,and cause pervades the effect. The world is only naama-ruupa or names and forms and from the substantive part there is no relation at all - Ch. Up emphasizes this aspect. Any other: yes snake and a rope - any thing that defines the superimposed error are adhyaaropa. What is the relation between snake and the rope? Rope appears to be a snake due to ignorance. It is only relation-less relationship. This is only more details of what prof. VK has already explained. Hari OM! Sadananda ===== What you have is His gift to you and what you do with what you have is your gift to Him - Swami Chinmayananda. SBC DSL - Now only $29.95 per month! http://sbc. Quote Link to comment Share on other sites More sharing options...
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