Sage Sankara: -All
names and forms are real when seen with the Brahman (Soul) but are false when
seen independent of Brahman.
Yoga Vasistha: ~ “Even
as particles of sand floating in water settle down when the water is absolutely
steady, the mind of the man who has gained the knowledge of truth settles down
in total peace.
Yoga Vasistha: ~ “The
sun and the worlds become non-objects of perception, to those who have gone
beyond the realm of objective perception and knowledge, even as lamps lose
their luminosity while the mid-day sun shines.
From the standpoint of the formless Soul the Self,
the effect is non-different from the cause. However, in the realm of duality, the cause is different from the effect. The non-difference of the effect from the
cause has to be grasped perfectly to realize from the ultimate standpoint there
is neither the cause nor the effect because the cause and effect are one, in
essence. That essence is consciousness.
Sage Sankara says: ~ If the cause is destroyed,
the effect will no longer exist. For example, if from the effect, cotton cloth,
the cause, threads, are removed, there will be no cloth, i.e., the cloth is
destroyed. Similarly if in the effect, thread, the cause, cotton, is removed,
there will be no thread, i.e., the thread is destroyed. (Brahmasutra Bhashya,
commentary on the Brahma-sutra- (9) 2.1.9)
Despite the non-difference of cause and effect, the effect has itself’ in the cause but not the cause in the effect. The effect is of the
nature of the cause and not the cause, the nature of the effect. Therefore, the
qualities of the effect cannot touch the cause because the cause and effect are
present only when the duality is present.
The duality is present only when there is an illusion. The illusion
is there only when there is ignorance. When there is no ignorance then there is
no illusion. When there is no illusion then there is no duality. When there is
no duality then there is no cause and effect. When there is no cause and effect
then there is the nondualistic reality.
Sage Sankara says: ~ During the time of its
existence, one can easily grasp that the effect is not different from the cause.
However, the cause is different from the effect which is not readily understood.
As to this, it is not really possible to separate cause from effect. But this
is possible by imagining so. For example, the reflection of the gold ornament
seen in the mirror is only the form of the ornament but is not the ornament itself’
as it (the reflection) has no gold in it at all. All names and forms are real
when seen with the Brahman but are false when seen independent of Brahman
(Soul). This way the seeker of truth establishes the non-difference of the
effect from the cause.
In the context of Advaita Vedanta: ~ Jagat (the world) is not
different from Brahman (Soul); however, Brahman (Soul) is different from Jagat.
It has not been possible to preach Advaitic Truth entirely free
from the settings of dualistic weakness, it has not been more operative and
useful to mankind at large because only a few will be able to grasp and realize
it.
'To realize the Advaitic Truth a freer and fuller scope the seeker
has to realize the form, time and space are one in essence. And that essence is consciousness. And the Soul, the ‘Self’ is present in the form of consciousness.
To realize the Advaitic truth the seeker has to be free from all
superstitions and orthodox contaminations. The seeker has to be dedicated to
acquiring Self-knowledge or Brahma Gnana or Atma Gnana alone.'
A Gnani will easily appreciate the high flights of Sage Sankara’s Advaitic wisdom is one of the 'most majestic structures and valuable
products of the genius of man in his search for Truth.: ~ Santthosh Kumaar
No comments:
Post a Comment
Note: Only a member of this blog may post a comment.