Contraditions in Adviata ? – Think twice or until contradiction in that very question is resolved.

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> (3) Finally, a third pillar of Advaita is the 'Neti, neti' (not

> this, not that), as stated by the sage Yajnavalkya to his wife

> Maitreyi in the Brihadaranyaka Upanishad [see below]. This is the

> insistence that Brahman should not be identified with any particular

> object, nor should we identify with any object, such as body, mind,

> family, property, etc. Moksha (liberation) cannot be obtained as

> long as such identification persists.

>

> Now (1) and (2) seem logically consistent, but (3) seems to clash

> with (1) and (2). If 'everything' is Brahman, then does this not

> include our body, mind, etc.?

>

> One common answer is that we should not identify with any

> *particular* thing. By implication, we may identify with

> *everything*, and indeed this would be consistent with (1).

>

> In my opinion, a deeper though related explanation is as follows.

 

You are right Benjamin. Here is whai I think.

 

It is not actually contradiction either - it is resolution of apparent

contradiction. When the scripture says only existence which is

consciousness is there in the beginning and that is infiniteness - there

cannot be jadam in reality or inert thing - If one sees the jadam, what

idam or iti stands for - it is na iti - not this. But at the same time

sarvam khalidam brahma - all this is also Brahman or conscious entity

only - then, where is this iti or idam, how can unconscious entity exist

when everything is Brahman, the consciousness entity? If I see iti or

jadam then think again says the scripture. This iti is only a notion in

the mind since without the mind this existence of 'iti' is also not

established. Independent of the mind, one cannot establish 'iti'. Since

every iti is nothing but Brahman, which is conscious entity, there is no

validity for iti, hence neti.

 

Look at Krishna's statement in Ch.9. where one sees contradiction if one

looks it superficially - Hence I said in the title itself - think twice

if see contradiction.

mayaa tatamidam sarvam jagat avyakta muurthinaa

mastaani sarva bhuutani na chaaham teshu avastitaH|

na cha mastaani bhuutaani pasyam me yogomaiswaram||

 

I pervade this entire universe in an unmanifested form, all beings are

in me but I an not in them. The beings are not in me either - look at

my yoga and glory.

 

If you look at the literary meaning you will throw the book saying

Krishna is contradicting himself. Actually he is trying to resolve the

apparent contradictions - that one sees in duality - everyone's

experience is there are sarva bhuutaani -many beings - but in realty

they do not. The apparent becomes apparent only if one sees carefully -

otherwise apparent dvaita becomes real to haunt you (Oct. 31st comming!)

 

Hari Om!

Sadananda.

 

 

 

 

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What you have is His gift to you and what you do with what you have is your gift

to Him - Swami Chinmayananda.

 

 

 

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