Location: India

Thursday, September 28, 2006

Jeeva as per the sub schools of Advaita – 2

Hari OM,

Before continuing this thread, would like to address a serious question over here: “Why should I learn all these theories if Advaita alone is true and real?” First of all, this question itself is proof that the questioner has not still realized his own very nature of Consciousness or Self because for a realized person, there will be no questions or doubts as Mundaka Upanishad says:

Bhidhyathe hridaya granthi
Chidhyanthe sarva samshayaah
Ksheeyanthe cha asya karmaani
Tasmin driste para avare

He who knows the ultimate reality of Brahman will have his knots of heart broken – all doubts will vanish – all his actions will be nullified.

Yes, it is right that “Advaita alone is real and the reality is explained in the half sloka of Sankara as Brahma Satyam Jagan Mithya Jeevo Brahmaiva na parah”. But if this theory or reality has to become clearer, then intellectual conviction on the same has to be there. Scriptural learning and learning different works on Advaita is only for getting this clear intellectual conviction. Thus the analysis of the different ways of jeeva is helpful in pointing out that all these theories differ empirically but they all are trying to prove the existence of the non-dual reality alone. Whatever seems to be supporting and logical for the seeker can be accepted at the empirical level & contemplation on the same will lead to realization of the reality underlying the jeeva – which is adviteeya Brahman.

Keeping in mind that all these analysis are for seekers at different level and different ways of explaining the reality at the empirical level & the main intention behind this being contemplation/realization of the ultimate reality of Brahman, we will continue with the three systems and as to which system is appropriate as per the limited intellect titled Hariram.

It is but appropriate that the Ishwara who is sarvajna and sarva vyaapi is as illusory as the world because the qualities of sarvajna and sarva vyaapi are valid only at the empirical level where there is “other or sarva” to know and to pervade. Thus Ishwara has to be considered as illusory as jeeva. Jeeva is that which is affected by the activities of the mind – this has to be accepted because there should be some entity which is the linking between sentient Consciousness or Self and insentient entities starting from intellect, mind etc. Thus Jeeva or RC is the link between OC and insentient objects. Thus Jeeva is the reflection of Consciousness in the intellect. The theory of limitation doesn’t really have any link between sentient Self and insentient entities – but here the same jeeva seems to be affected but is never affected. This means limitation theory cannot really be accepted as exactly correct. Thus reflection theory is the exact explanation of Jeeva as per Advaita. This is substantiated by the two disciples of Padmapaada and Sureshwara agreeing on it – as well as Hastamalaka in hastamalakeeya.

Thus the reflection of Consciousness in intellect is jeeva. Thus jeeva is affected by activities whereas OC is not at all affected. That OC which is in the illusion as the witness and substratum of the illusion is called Kutastha. This Kutastha is Brahman as if limited by the adjuncts of body, mind etc. Ishwara is the Consciousness when endowed with the power of Maya. It is Brahman which is unlimited Consciousness which is not at all affected by the activities in the illusory world. This Kutastha is avachheda of Brahman --- seemingly limited by body, mind --- whereas Jeeva is reflection of Kutastha of OC in the intellect. Brahman is never really involved in these activities but as “seemingly limited Kutastha”, Brahman is involved as the witness/substratum of the illusions.

This is almost very same as abhaasa vaada or vartika prasthaana theory – but maybe little bit different.

So, when the seeker realizes that he is not the jeeva but the kutastha through purifying the intellect – when intellect is purified, the intellect itself vanishes as there is no intellect without thoughts. When intellect vanishes, there is no medium and hence jeeva becomes one with Kutastha or Brahman in this case as Kutastha and Brahman are same when there is no intellect to seemingly limit Brahman (making it Kutastha). So when seeker realizes himself as Kutastha, he realizes the ultimate reality of Brahman. After that, even though the world or intellect might still exist – he is not at all affected by the activities of the world even as a dreamer is not affected by the dream activities. This is what is normally called as jeevan mukthi or liberated while living.

Literally here ends the analysis of Jeeva as per various systems.

Hari OM


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