Guest guest Posted November 7, 2008 Report Share Posted November 7, 2008 hariom.excellent summing up! i think it is from the same Sastriji who has written english narayaneeyam, published by chinmaya mission.please confirm. god- search is like searching for room key already in my pocket, existence of which was forgotten."accomplishment of the accomplished" as clrified by Pujya Gurudev Sw.Chinmayananda.Pranams,Prayers,Prabhakarprabhakarji, C/0 GUruvayurappan,gvr.--- On Fri, 11/7/08, S.N. Sastri <sn.sastri wrote: S.N. Sastri <sn.sastri[Guruvayur] The essence of Advaita Vedantaguruvayur Date: Friday, November 7, 2008, 7:25 AM The essence of the upanishads is that Brahman is the only reality. 'Reality' is defined as that which does not undergo any change at any time. By this test, Brahman, which is absolutely changeless and eternal, is alone real. The world keeps on changing all the time and so it cannot be considered as real. At the same time, we cannot dismiss it as unreal, because it is actually experienced by us. The example of a rope being mistaken for a snake in dim light is used to explain this. The snake so seen produces the same reaction, such as fear and trembling of the limbs, as a real snake would. It cannot therefore be said to be totally unreal. At the same time, on examination with the help of a lamp it is found that the snake never existed and that the rope alone was there all the time. The snake cannot be described as both real and unreal, because these two contradictory qualities cannot exist in the same substance. It must therefore be said that the snake is neither real nor unreal. Such an object is described as 'mithya'. Just as the snake appears because of ignorance of the fact that there is only a rope, this world appears to exist because of our ignorance of Brahman. Thus the world is also neither real nor unreal; it is also 'mithya'. Just as the snake is superimposed on the rope, the world is superimposed on Brahman. Our ignorance of Brahman is what is called Avidya or Ajnana or Nescience. This ignorance not only covers Brahman, but it projects the world as a reality. The world has no reality apart from Brahman, just as the snake has no reality apart from the rope. When the knowledge of Brahman arises, the world is seen as a mere appearance of Brahman. Another example may be taken to explain this. Ornaments of different sizes and shapes are made out of one gold bar. Their appearance and the use for which they are meant vary, but the fact that they are all really only gold, in spite of the different appearances and uses, cannot be denied. The appearance may change, a bangle may be converted into rings, but the gold always remains as gold. Similarly, on the dawn of the knowledge of Brahman (which is the same as the Self), though the different forms continue to be seen by the Jnani, he sees them all only as appearances of the one Brahman. Thus the perception of difference and the consequences of such perception, such as looking upon some as favourable and others as the opposite, and the consequent efforts to retain or get what is favourable and to get rid of or avoid what is not favourable, come to an end. This is the state of liberation even while living, which is known as Jivanmukti. The Jiva, or individual, is Brahman Itself, but because of identification with the body, mind and senses he looks upon himself as different from Brahman and as a limited being, subject to joys and sorrows caused by external factors. This identification with the body, mind and senses is what is called bondage. In reality the Jiva is the pure Brahman and is different from the body-mind complex. When this truth is realized as an actual experience, the identification with the body-mind complex ceases. This is liberation. Thus liberation is not the attainment of a state which did not exist previously, but only the realization of what one has always been. The illusory snake never existed. What existed even when the snake was seen was only the rope. Similarly, bondage has no real existence at all. Even when we are ignorant of Brahman and think of ourselves as limited by the body, we are really none but the infinite Brahman. Liberation is thus only the removal of the wrong identification with the body, mind and senses. The body of the Jivanmukta continues until the praarabdha karma which brought the body into being is exhausted. Then the body falls and he becomes a videhamukta. S.N.Sastri Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 8, 2008 Report Share Posted November 8, 2008 Hariomji.very nice of you, sir.thanq.are you now putup at varkala? we have many relatives there. our daughter in law is also from varkala.S/shri. R.K.Pillai,Sankaran nair(both no more).......are afew of our popular' relatives there. we r at guruvayur. hope to see u in person somewhere.akp.prabhakarji, C/0 GUruvayurappan,gvr.--- On Fri, 11/7/08, S.N. Sastri <sn.sastri wrote: S.N. Sastri <sn.sastriRe: [Guruvayur] The essence of Advaita Vedantaguruvayur Date: Friday, November 7, 2008, 7:59 PM Dear Prabhakarji, Thanks for your appreciative remarks. I am the same peson you have mentioned. I was blessed when Pujya Gurudev accepted my book for publication by Chinmaya Mission. I have heard about you. I knew Siddha Chaitanya ( now Siddhananda) very well when he was in Chennai. I suppose he is also from Tiruvalla. I am originally from Varkala. Pranams, S.N.Sastri On Fri, Nov 7, 2008 at 6:34 PM, prabhakar ak <prabhapattom@ > wrote: hariom.excellent summing up! i think it is from the same Sastriji who has written english narayaneeyam, published by chinmaya mission.please confirm. god- search is like searching for room key already in my pocket, existence of which was forgotten."accomplishment of the accomplished" as clrified by Pujya Gurudev Sw.Chinmayananda. Pranams,Prayers, Prabhakarprabhakarji, C/0 GUruvayurappan, gvr.--- On Fri, 11/7/08, S.N. Sastri <sn.sastri (AT) gmail (DOT) com> wrote: S.N. Sastri <sn.sastri (AT) gmail (DOT) com>[Guruvayur] The essence of Advaita Vedantaguruvayur@grou ps.comFriday, November 7, 2008, 7:25 AM The essence of the upanishads is that Brahman is the only reality. 'Reality' is defined as that which does not undergo any change at any time. By this test, Brahman, which is absolutely changeless and eternal, is alone real. The world keeps on changing all the time and so it cannot be considered as real. At the same time, we cannot dismiss it as unreal, because it is actually experienced by us. The example of a rope being mistaken for a snake in dim light is used to explain this. The snake so seen produces the same reaction, such as fear and trembling of the limbs, as a real snake would. It cannot therefore be said to be totally unreal. At the same time, on examination with the help of a lamp it is found that the snake never existed and that the rope alone was there all the time. The snake cannot be described as both real and unreal, because these two contradictory qualities cannot exist in the same substance. It must therefore be said that the snake is neither real nor unreal. Such an object is described as 'mithya'. Just as the snake appears because of ignorance of the fact that there is only a rope, this world appears to exist because of our ignorance of Brahman. Thus the world is also neither real nor unreal; it is also 'mithya'. Just as the snake is superimposed on the rope, the world is superimposed on Brahman. Our ignorance of Brahman is what is called Avidya or Ajnana or Nescience. This ignorance not only covers Brahman, but it projects the world as a reality. The world has no reality apart from Brahman, just as the snake has no reality apart from the rope. When the knowledge of Brahman arises, the world is seen as a mere appearance of Brahman. Another example may be taken to explain this. Ornaments of different sizes and shapes are made out of one gold bar. Their appearance and the use for which they are meant vary, but the fact that they are all really only gold, in spite of the different appearances and uses, cannot be denied. The appearance may change, a bangle may be converted into rings, but the gold always remains as gold. Similarly, on the dawn of the knowledge of Brahman (which is the same as the Self), though the different forms continue to be seen by the Jnani, he sees them all only as appearances of the one Brahman. Thus the perception of difference and the consequences of such perception, such as looking upon some as favourable and others as the opposite, and the consequent efforts to retain or get what is favourable and to get rid of or avoid what is not favourable, come to an end. This is the state of liberation even while living, which is known as Jivanmukti. The Jiva, or individual, is Brahman Itself, but because of identification with the body, mind and senses he looks upon himself as different from Brahman and as a limited being, subject to joys and sorrows caused by external factors. This identification with the body, mind and senses is what is called bondage. In reality the Jiva is the pure Brahman and is different from the body-mind complex. When this truth is realized as an actual experience, the identification with the body-mind complex ceases. This is liberation. Thus liberation is not the attainment of a state which did not exist previously, but only the realization of what one has always been. The illusory snake never existed. What existed even when the snake was seen was only the rope. Similarly, bondage has no real existence at all. Even when we are ignorant of Brahman and think of ourselves as limited by the body, we are really none but the infinite Brahman. Liberation is thus only the removal of the wrong identification with the body, mind and senses. The body of the Jivanmukta continues until the praarabdha karma which brought the body into being is exhausted. Then the body falls and he becomes a videhamukta. S.N.Sastri Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 9, 2008 Report Share Posted November 9, 2008 Dear Prabhakarji, I live in Chennai. Our house in Perumkulan Street, Varkala, which was built by my father, was sold long ago. The present owner is one Sivan Pillai. Regards, S.N.Sastri On Sat, Nov 8, 2008 at 9:20 PM, prabhakar ak <prabhapattom wrote: Hariomji.very nice of you, sir.thanq.are you now putup at varkala? we have many relatives there. our daughter in law is also from varkala.S/shri. R.K.Pillai,Sankaran nair(both no more).......are afew of our popular' relatives there. we r at guruvayur. hope to see u in person somewhere.akp. prabhakarji, C/0 GUruvayurappan,gvr.--- On Fri, 11/7/08, S.N. Sastri <sn.sastri wrote: S.N. Sastri <sn.sastriRe: [Guruvayur] The essence of Advaita Vedantaguruvayur Friday, November 7, 2008, 7:59 PM Dear Prabhakarji, Thanks for your appreciative remarks. I am the same peson you have mentioned. I was blessed when Pujya Gurudev accepted my book for publication by Chinmaya Mission. I have heard about you. I knew Siddha Chaitanya ( now Siddhananda) very well when he was in Chennai. I suppose he is also from Tiruvalla. I am originally from Varkala. Pranams, S.N.Sastri On Fri, Nov 7, 2008 at 6:34 PM, prabhakar ak <prabhapattom@ > wrote: hariom.excellent summing up! i think it is from the same Sastriji who has written english narayaneeyam, published by chinmaya mission.please confirm. god- search is like searching for room key already in my pocket, existence of which was forgotten. " accomplishment of the accomplished " as clrified by Pujya Gurudev Sw.Chinmayananda. Pranams,Prayers, Prabhakar prabhakarji, C/0 GUruvayurappan, gvr.--- On Fri, 11/7/08, S.N. Sastri <sn.sastri (AT) gmail (DOT) com> wrote: S.N. Sastri <sn.sastri (AT) gmail (DOT) com>[Guruvayur] The essence of Advaita Vedantaguruvayur@grou ps.com Friday, November 7, 2008, 7:25 AM The essence of the upanishads is that Brahman is the only reality. 'Reality' is defined as that which does not undergo any change at any time. By this test, Brahman, which is absolutely changeless and eternal, is alone real. The world keeps on changing all the time and so it cannot be considered as real. At the same time, we cannot dismiss it as unreal, because it is actually experienced by us. The example of a rope being mistaken for a snake in dim light is used to explain this. The snake so seen produces the same reaction, such as fear and trembling of the limbs, as a real snake would. It cannot therefore be said to be totally unreal. At the same time, on examination with the help of a lamp it is found that the snake never existed and that the rope alone was there all the time. The snake cannot be described as both real and unreal, because these two contradictory qualities cannot exist in the same substance. It must therefore be said that the snake is neither real nor unreal. Such an object is described as 'mithya'. Just as the snake appears because of ignorance of the fact that there is only a rope, this world appears to exist because of our ignorance of Brahman. Thus the world is also neither real nor unreal; it is also 'mithya'. Just as the snake is superimposed on the rope, the world is superimposed on Brahman. Our ignorance of Brahman is what is called Avidya or Ajnana or Nescience. This ignorance not only covers Brahman, but it projects the world as a reality. The world has no reality apart from Brahman, just as the snake has no reality apart from the rope. When the knowledge of Brahman arises, the world is seen as a mere appearance of Brahman. Another example may be taken to explain this. Ornaments of different sizes and shapes are made out of one gold bar. Their appearance and the use for which they are meant vary, but the fact that they are all really only gold, in spite of the different appearances and uses, cannot be denied. The appearance may change, a bangle may be converted into rings, but the gold always remains as gold. Similarly, on the dawn of the knowledge of Brahman (which is the same as the Self), though the different forms continue to be seen by the Jnani, he sees them all only as appearances of the one Brahman. Thus the perception of difference and the consequences of such perception, such as looking upon some as favourable and others as the opposite, and the consequent efforts to retain or get what is favourable and to get rid of or avoid what is not favourable, come to an end. This is the state of liberation even while living, which is known as Jivanmukti. The Jiva, or individual, is Brahman Itself, but because of identification with the body, mind and senses he looks upon himself as different from Brahman and as a limited being, subject to joys and sorrows caused by external factors. This identification with the body, mind and senses is what is called bondage. In reality the Jiva is the pure Brahman and is different from the body-mind complex. When this truth is realized as an actual experience, the identification with the body-mind complex ceases. This is liberation. Thus liberation is not the attainment of a state which did not exist previously, but only the realization of what one has always been. The illusory snake never existed. What existed even when the snake was seen was only the rope. Similarly, bondage has no real existence at all. Even when we are ignorant of Brahman and think of ourselves as limited by the body, we are really none but the infinite Brahman. Liberation is thus only the removal of the wrong identification with the body, mind and senses. The body of the Jivanmukta continues until the praarabdha karma which brought the body into being is exhausted. Then the body falls and he becomes a videhamukta. S.N.Sastri Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 10, 2008 Report Share Posted November 10, 2008 HARIOM SAROJAji. hearty welcome to guruvayur.prabhakarprabhakarji, C/0 GUruvayurappan,gvr.--- On Sun, 11/9/08, Saroja Ramanujam <sarojram18 wrote: Saroja Ramanujam <sarojram18Re: [Guruvayur] The essence of Advaita Vedantaguruvayur Date: Sunday, November 9, 2008, 7:31 AM I did not want to comment about the post on essence of Advaita by SN.Sastrji and after seeing the mail by Sri Prabhakar I thought that I can add my humble opinion. The post on advaita is really an epitome of advaita philosophy in lucid style. I do not know whether I am competent to comment about the writings of such a great person as SNSasthri since I am a novice in philosphy though I have written much on the internet mainly on bhakthiyoga, being the follower of Ramanuja and though I have done advaita siromani and have studied the works of sankara. I just started writing casually and it was welcomed and I was asked to write ebooks on Sribhashya of ramanuja, Yadhavabhyudhaya of Deika etc and now a few of my writings have come out as ebooks. But it is all the doing of the Lord and Acharya whose grace has guided me in my work as I had no idea that I could do this when I started. It is just a bhagatkainkarya and not to display my knowledge. I am glad that we have scholarly persons like SriS>N>Sastri and Sri Prabhakar.I hope that I may be able to meet6 them sometime on my trips to Kerala. saroja Ramanujam Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. www.freewebs. com/asrama3 --- On Sat, 11/8/08, prabhakar ak <prabhapattom@ > wrote: prabhakar ak <prabhapattom@ >Re: [Guruvayur] The essence of Advaita Vedantaguruvayur@grou ps.comSaturday, November 8, 2008, 9:20 PM Hariomji.very nice of you, sir.thanq.are you now putup at varkala? we have many relatives there. our daughter in law is also from varkala.S/shri. R.K.Pillai,Sankaran nair(both no more)....... are afew of our popular' relatives there. we r at guruvayur. hope to see u in person somewhere.akp.prabhakarji, C/0 GUruvayurappan, gvr.--- On Fri, 11/7/08, S.N. Sastri <sn.sastri (AT) gmail (DOT) com> wrote: S.N. Sastri <sn.sastri (AT) gmail (DOT) com>Re: [Guruvayur] The essence of Advaita Vedantaguruvayur@grou ps.comFriday, November 7, 2008, 7:59 PM Dear Prabhakarji, Thanks for your appreciative remarks. I am the same peson you have mentioned. I was blessed when Pujya Gurudev accepted my book for publication by Chinmaya Mission. I have heard about you. I knew Siddha Chaitanya ( now Siddhananda) very well when he was in Chennai. I suppose he is also from Tiruvalla. I am originally from Varkala. Pranams, S.N.Sastri On Fri, Nov 7, 2008 at 6:34 PM, prabhakar ak <prabhapattom@ > wrote: hariom.excellent summing up! i think it is from the same Sastriji who has written english narayaneeyam, published by chinmaya mission.please confirm. god- search is like searching for room key already in my pocket, existence of which was forgotten."accompli shment of the accomplished" as clrified by Pujya Gurudev Sw.Chinmayananda. Pranams,Prayers, Prabhakarprabhakarji, C/0 GUruvayurappan, gvr.--- On Fri, 11/7/08, S.N. Sastri <sn.sastri (AT) gmail (DOT) com> wrote: S.N. Sastri <sn.sastri (AT) gmail (DOT) com>[Guruvayur] The essence of Advaita Vedantaguruvayur@grou ps.comFriday, November 7, 2008, 7:25 AM The essence of the upanishads is that Brahman is the only reality. 'Reality' is defined as that which does not undergo any change at any time. By this test, Brahman, which is absolutely changeless and eternal, is alone real. The world keeps on changing all the time and so it cannot be considered as real. At the same time, we cannot dismiss it as unreal, because it is actually experienced by us. The example of a rope being mistaken for a snake in dim light is used to explain this. The snake so seen produces the same reaction, such as fear and trembling of the limbs, as a real snake would. It cannot therefore be said to be totally unreal. At the same time, on examination with the help of a lamp it is found that the snake never existed and that the rope alone was there all the time. The snake cannot be described as both real and unreal, because these two contradictory qualities cannot exist in the same substance. It must therefore be said that the snake is neither real nor unreal. Such an object is described as 'mithya'. Just as the snake appears because of ignorance of the fact that there is only a rope, this world appears to exist because of our ignorance of Brahman. Thus the world is also neither real nor unreal; it is also 'mithya'. Just as the snake is superimposed on the rope, the world is superimposed on Brahman. Our ignorance of Brahman is what is called Avidya or Ajnana or Nescience. This ignorance not only covers Brahman, but it projects the world as a reality. The world has no reality apart from Brahman, just as the snake has no reality apart from the rope. When the knowledge of Brahman arises, the world is seen as a mere appearance of Brahman. Another example may be taken to explain this. Ornaments of different sizes and shapes are made out of one gold bar. Their appearance and the use for which they are meant vary, but the fact that they are all really only gold, in spite of the different appearances and uses, cannot be denied. The appearance may change, a bangle may be converted into rings, but the gold always remains as gold. Similarly, on the dawn of the knowledge of Brahman (which is the same as the Self), though the different forms continue to be seen by the Jnani, he sees them all only as appearances of the one Brahman. Thus the perception of difference and the consequences of such perception, such as looking upon some as favourable and others as the opposite, and the consequent efforts to retain or get what is favourable and to get rid of or avoid what is not favourable, come to an end. This is the state of liberation even while living, which is known as Jivanmukti. The Jiva, or individual, is Brahman Itself, but because of identification with the body, mind and senses he looks upon himself as different from Brahman and as a limited being, subject to joys and sorrows caused by external factors. This identification with the body, mind and senses is what is called bondage. In reality the Jiva is the pure Brahman and is different from the body-mind complex. When this truth is realized as an actual experience, the identification with the body-mind complex ceases. This is liberation. Thus liberation is not the attainment of a state which did not exist previously, but only the realization of what one has always been. The illusory snake never existed. What existed even when the snake was seen was only the rope. Similarly, bondage has no real existence at all. Even when we are ignorant of Brahman and think of ourselves as limited by the body, we are really none but the infinite Brahman. Liberation is thus only the removal of the wrong identification with the body, mind and senses. The body of the Jivanmukta continues until the praarabdha karma which brought the body into being is exhausted. Then the body falls and he becomes a videhamukta. S.N.Sastri Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 10, 2008 Report Share Posted November 10, 2008 Thank you Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. www.freewebs.com/asrama3 --- On Mon, 11/10/08, prabhakar ak <prabhapattom wrote: prabhakar ak <prabhapattomRe: [Guruvayur] The essence of Advaita Vedantaguruvayur Date: Monday, November 10, 2008, 9:04 PM HARIOM SAROJAji. hearty welcome to guruvayur.prabhakarprabhakarji, C/0 GUruvayurappan, gvr.--- On Sun, 11/9/08, Saroja Ramanujam <sarojram18 > wrote: Saroja Ramanujam <sarojram18 >Re: [Guruvayur] The essence of Advaita Vedantaguruvayur@grou ps.comSunday, November 9, 2008, 7:31 AM I did not want to comment about the post on essence of Advaita by SN.Sastrji and after seeing the mail by Sri Prabhakar I thought that I can add my humble opinion. The post on advaita is really an epitome of advaita philosophy in lucid style. I do not know whether I am competent to comment about the writings of such a great person as SNSasthri since I am a novice in philosphy though I have written much on the internet mainly on bhakthiyoga, being the follower of Ramanuja and though I have done advaita siromani and have studied the works of sankara. I just started writing casually and it was welcomed and I was asked to write ebooks on Sribhashya of ramanuja, Yadhavabhyudhaya of Deika etc and now a few of my writings have come out as ebooks. But it is all the doing of the Lord and Acharya whose grace has guided me in my work as I had no idea that I could do this when I started. It is just a bhagatkainkarya and not to display my knowledge. I am glad that we have scholarly persons like SriS>N>Sastri and Sri Prabhakar.I hope that I may be able to meet6 them sometime on my trips to Kerala. saroja Ramanujam Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. www.freewebs. com/asrama3 --- On Sat, 11/8/08, prabhakar ak <prabhapattom@ > wrote: prabhakar ak <prabhapattom@ >Re: [Guruvayur] The essence of Advaita Vedantaguruvayur@grou ps.comSaturday, November 8, 2008, 9:20 PM Hariomji.very nice of you, sir.thanq.are you now putup at varkala? we have many relatives there. our daughter in law is also from varkala.S/shri. R.K.Pillai,Sankaran nair(both no more)....... are afew of our popular' relatives there. we r at guruvayur. hope to see u in person somewhere.akp.prabhakarji, C/0 GUruvayurappan, gvr.--- On Fri, 11/7/08, S.N. Sastri <sn.sastri (AT) gmail (DOT) com> wrote: S.N. Sastri <sn.sastri (AT) gmail (DOT) com>Re: [Guruvayur] The essence of Advaita Vedantaguruvayur@grou ps.comFriday, November 7, 2008, 7:59 PM Dear Prabhakarji, Thanks for your appreciative remarks. I am the same peson you have mentioned. I was blessed when Pujya Gurudev accepted my book for publication by Chinmaya Mission. I have heard about you. I knew Siddha Chaitanya ( now Siddhananda) very well when he was in Chennai. I suppose he is also from Tiruvalla. I am originally from Varkala. Pranams, S.N.Sastri On Fri, Nov 7, 2008 at 6:34 PM, prabhakar ak <prabhapattom@ > wrote: hariom.excellent summing up! i think it is from the same Sastriji who has written english narayaneeyam, published by chinmaya mission.please confirm. god- search is like searching for room key already in my pocket, existence of which was forgotten."accompli shment of the accomplished" as clrified by Pujya Gurudev Sw.Chinmayananda. Pranams,Prayers, Prabhakarprabhakarji, C/0 GUruvayurappan, gvr.--- On Fri, 11/7/08, S.N. Sastri <sn.sastri (AT) gmail (DOT) com> wrote: S.N. Sastri <sn.sastri (AT) gmail (DOT) com>[Guruvayur] The essence of Advaita Vedantaguruvayur@grou ps.comFriday, November 7, 2008, 7:25 AM The essence of the upanishads is that Brahman is the only reality. 'Reality' is defined as that which does not undergo any change at any time. By this test, Brahman, which is absolutely changeless and eternal, is alone real. The world keeps on changing all the time and so it cannot be considered as real. At the same time, we cannot dismiss it as unreal, because it is actually experienced by us. The example of a rope being mistaken for a snake in dim light is used to explain this. The snake so seen produces the same reaction, such as fear and trembling of the limbs, as a real snake would. It cannot therefore be said to be totally unreal. At the same time, on examination with the help of a lamp it is found that the snake never existed and that the rope alone was there all the time. The snake cannot be described as both real and unreal, because these two contradictory qualities cannot exist in the same substance. It must therefore be said that the snake is neither real nor unreal. Such an object is described as 'mithya'. Just as the snake appears because of ignorance of the fact that there is only a rope, this world appears to exist because of our ignorance of Brahman. Thus the world is also neither real nor unreal; it is also 'mithya'. Just as the snake is superimposed on the rope, the world is superimposed on Brahman. Our ignorance of Brahman is what is called Avidya or Ajnana or Nescience. This ignorance not only covers Brahman, but it projects the world as a reality. The world has no reality apart from Brahman, just as the snake has no reality apart from the rope. When the knowledge of Brahman arises, the world is seen as a mere appearance of Brahman. Another example may be taken to explain this. Ornaments of different sizes and shapes are made out of one gold bar. Their appearance and the use for which they are meant vary, but the fact that they are all really only gold, in spite of the different appearances and uses, cannot be denied. The appearance may change, a bangle may be converted into rings, but the gold always remains as gold. Similarly, on the dawn of the knowledge of Brahman (which is the same as the Self), though the different forms continue to be seen by the Jnani, he sees them all only as appearances of the one Brahman. Thus the perception of difference and the consequences of such perception, such as looking upon some as favourable and others as the opposite, and the consequent efforts to retain or get what is favourable and to get rid of or avoid what is not favourable, come to an end. This is the state of liberation even while living, which is known as Jivanmukti. The Jiva, or individual, is Brahman Itself, but because of identification with the body, mind and senses he looks upon himself as different from Brahman and as a limited being, subject to joys and sorrows caused by external factors. This identification with the body, mind and senses is what is called bondage. In reality the Jiva is the pure Brahman and is different from the body-mind complex. When this truth is realized as an actual experience, the identification with the body-mind complex ceases. This is liberation. Thus liberation is not the attainment of a state which did not exist previously, but only the realization of what one has always been. The illusory snake never existed. What existed even when the snake was seen was only the rope. Similarly, bondage has no real existence at all. Even when we are ignorant of Brahman and think of ourselves as limited by the body, we are really none but the infinite Brahman. Liberation is thus only the removal of the wrong identification with the body, mind and senses. The body of the Jivanmukta continues until the praarabdha karma which brought the body into being is exhausted. Then the body falls and he becomes a videhamukta. S.N.Sastri Quote Link to comment Share on other sites More sharing options...
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