Benjaminji: pUrNamadah pUrNamidam... benjaminji pl read!lharshaji, elaborate !

[Guest guest]

In all ten directions of the universe,

there is only one truth.

When we see clearly, the great teachings are the same.

 

What can ever be lost? What can be attained?

If we attain something, it was there from the beginning.

If we lose something, it is hiding near us.

 

Look: this ball in my pocket:

Priceless!

 

Ryokan (1758-1831).

[Guest guest]

Namaste all,

 

Continuing the thread, “Poornamadah. . . . . “, I thought I would add the

following :-

 

When the seer sees an object, or an experiencer experiences an object, what

exactly happens is, only the attributes of the seen, i.e. of the object or the

attributes of the experienced, are seen/known/experienced by him. The

seer/experiencer is not perceiving/experiencing the substratum of the seen or

the experienced. When I experience/know a rose flower, I experience/know it

through its colour/shape (vision), through touch (skin), through smell (nose),

through tongue (taste), backed by my mind. Suppose there in an object which has

no attributes, such as no taste, no color, no shape, no smell, no

hardness/softness, which produces no sound, can one know that object, can one

experience that object? All the means of knowledge/experience, including the

mind that back them, are subject to one’s experience and knowledge, as they have

their own attributes.

 

Without such attributes, can there be a vastu or object?

 

In the case of the seer or experiencer, if he is devoid of the all means of

knowing/experiencing, including his mind, will he/she/it be still there?

 

In both the cases, when devoid of the attributes, the substratum where these

attributes rest, rather appear, must be there. Without a substratum no attribute

cannot be there. What is that substratum of the seer and the seen, or the

experiencer and the experienced? The substratum for both i.e. subject and

objects must be same, because if one substratum, i.e. substratum of subject is

different from the other substratum, i.e. substratum of objects, the difference

must be due to some attribute/s. We have to ponder about the substratum, which

is attributeless.

 

The poornatwam is for this substratum. When it is said “Poornam idam” the

poornatwam referred to is the poornatwamn of the substratum.

 

Consciousness is poornam, i.e. poornam adah, and when poornam idam is mentioned,

it means the limited consciousness is also poornam, but without the limiting

adjuncts, i.e. attributes. Space is a good example. Space is poornam, room space

is also poornam, but without the limiting adjuncts of the four walls. These

limiting adjuncts are the attributes, which always change and they are not

poornam or satyam from the absolute point. They have satytwa or reality for the

time being, i.e. swakale astivat bhAti, i.e. at the given time they shine as if

real.

 

The ultimate substratum for all seen and unseen, known and unknown objects is

called “Brahman” i.e. existence per se, knowledge per se, consciousness per se,

awareness per se, etc. Once the said existence/consciousness/awareness etc. seem

to appear limited by attribute/s, the poornatwam also appears to be lost, only

so long as the attribute/upadhis/adjuncts rest/appear on the substratum. Since

the attributes continue to be seen resting on the substratum, although they go

on changing, being their nature (Jagat), all the time the substratum appears as

limited, or imperfect, or apoorna, etc.

 

“Ekam eva adwiteeyam Brahma” or One without a second, refers to this substratum,

and that substratum is poornam because it lacks nothing, as it is like a vessel

that accommodates all attributes, without itself changing at any time. If the

substratum also changes along with attributes, it is no more substratum.

 

I wonder whether I have managed to communicate my understanding.

 

Hari Om and warm regards

 

 

harsha wrote:In all ten directions of the universe,

there is only one truth.

When we see clearly, the great teachings are the same.

 

What can ever be lost? What can be attained?

If we attain something, it was there from the beginning.

If we lose something, it is hiding near us.

 

Look: this ball in my pocket:

Priceless!

 

Ryokan (1758-1831).

 

 

 

 

 

 

 

Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman

and Brahman.

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