[Advaita-l] Jnaani and the Life-Problems - III

[kuntimaddi sadananda via Advaita-l]

Continued from part II
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Hence self-forgetfulness is the fundamental problem – which is caused as aavaraNa by maaya for the waking world or nidras Shakti for dream world. Recognition that I am the self does not eliminate the world of plurality or the problems that arise in the world. The perception of the plurality continues as long as BMI is there. However with knowledge one recognizes that it is mithyaa or adhyaasa on the substantive that I am. Self forgetfulness is the basis for the considering the problem at relative plan as real problem. Self remembrance removes this notion of reality to the problems of the world since all appearances are understood as adyaasa. 

This constant remembrance of one’s own self is a continuous process as long as BMI and the world of plurality is perceived or experienced or being transacted. Otherwise every interaction becomes a problem. With the knowledge one can remain as witnessing agent ever while the senses and the mind functioning as usual. Krishna says 

naiva kinchit karOmeeti yuktomanyesta tatvavit
pasyan shRinvan spRishan jighran gacchan swapna swasan 
pralapan visRijan gRihnan unmishan nimishannapi
indriyaanindriyaartheshu vartanta iti dhaarayan||

A realized soul recognizes that he is not a doer while all the doing is going on at the sense and mind level. The sense and the mind perform their functions such as seeing hearing, touching, smelling, etc. This recognition is at the understanding level since he understood that he is not the superimposed BMI but the very substratum for both seer and the seen, hearer and the heard, etc.

Vedanta does not negate or never negates the perceptual duality or the experiences of the world. As long as BMI is there perceptual world via sense organs and the mind will continue. What is negated is the independent existence to seer and the seen. They are supported by the adhiShTaanam that I am – by the pure existence-consciousness-limitless. That the world is mithyaa has to be assimilated by the recognition of oneself as the substratum of the mithyaa. 

Mithyaa therefore need not be negated or cannot be negated by the knowledge. One has to recognize the substantive or adhiShTaanam using the mind and using the discriminative intellect that can cognitively understand the substantive that is eternal and the world of names and forms as superimpositions or mithyaa. This knowledge only negates the ignorance but not ignorance generated perceptual plurality. Mithyaa also cannot dismiss the adhiShTaanam or the very substratum because of which only its exits. It is like the mirage waters cannot wet the dry sand which forms the very basis for the existence of the mirage waters.

Two types of adhyaasa: The superimposition on substantive or adhyaasa on adhiShTaanam are of two types; sopaadika and nirupaadika adhyaasas. These correspond to a) mirage water or sun rise and sun set, etc., which can be considered as Iswara sRiShTi and b) rope-snake which is projection of an individual mind and therefore can be considered as Jiiva sRiShTi. The first one is also called vyaavahaarika adhyaasa, or simply objective error, and the second one is called praatibhaasika adhyaasa or simply subjective error. The whole world as created by Iswara comes under adhyaasa at vyaavahaarika plane or objective realities. The dream world for example comes under praatibhaasika error. When I see the world of objects as they are, I am witnessing the Iswara sRiShTi. Jiiva sRiShTi comes when I project my likes and dislikes (raaga dweshas) on top of the Iswara sRiShTi. 

Knowledge takes place only at individual mind and at the level the knowledge eliminates only jiiva sRishTi and not Iswara sRishTi. When I am realize that I am waker and not a dreamer, the dream projection or praatibhaasika errors are also gone. The perception of the dream world is also gone since the perceiving instruments, body, mind and intellect of the dream subject is also not there when he awakes from the dream. Thus as long as the instruments of perception are there perceiving will continue with or without the knowledge. 

For a realized soul or jnaani the perception will continue since BMI or instruments of perception are there. Knowledge however is that I am not this BMI but I am that substratum of this BMI as well as all BMIs and the rest of the world. This knowledge will only eliminate the praatibhaasika errors just as knowledge of the rope eliminates the snake. On the other hand the knowledge that there is no water in the mirage waters does not eliminate the perception of the mirage waters. Similarly knowledge that sun never rises nor sets does not eliminate the perception of sun rise and sun set. I can still enjoy the beauty of sun rise and sun set knowing that sun never rises and sets. Similarly the realization that I am Brahman, only eliminates the jiiva sRishTi that arises due to raaga dweshas or likes and dislikes but does not eliminate the Iswara sRishTi and perception of the Iswara sRishTi will continue since the perceiving instruments, BMI is there. BMI will
 remain as long as the cause for its generation, the praarabda karma is there. In a way it is a blessing that a realizes soul still lives in the world using the BMI as a seeker is asked to approach a teacher who is shrotriya and brahmanishTa, one has learned how to teach from his teacher and also one who is firmly established in the knowledge. A jnaani does not have samsaara which is the product of Jiiva sRishTi or praatibhaasika adhyaasa. Hence Krishna says – na anusochanti panDitaaH – the realized souls do not grief. 

Coming back to the Shiyaa’s question, the teacher essentially says that the once one has understood that he is the adhiShTaanam or substratum of everything, including the problems and the solutions in the transactional plane, He has recognized that he is free from all problems. The problems belong to the prakRiti and solutions also belong to the prakRiti. Realization therefore involves recognition that I never have any problem and I am eternally liberated, even though identifying with BMI falsely I considered myself to be a limited individual who has problems and have samsaara and need to realize to realize that I am Brahman. Now I know that I need not have to realize since I am eternally liberated even when I thought I was bound. Now I can play the role of individual using the limited BMI like an actor playing the assigned role in a play. I can play the role of jiiva without getting affected by the problems at the local BMI level. Hence while the BMI
 of the realized soul is seen trying to solve the local problems that arise in the transactional plane from his reference he considers himself to be akartaa and abhokta – neither doer not enjoyer of fruits of actions, good or bad. He sees himself to be non-doer while all the required doing is going on at the BMI level. Krishna says one who sees himself to be non-doer in all the activities of BMI is a realized soul - akarNiyaH karmayaH pasyate saH buddhimaan. PrakRiti, in his presence, is responsible for actions and the bearing the results of actions. prakRityaivaca kaarmaaNi kriyamaanaani sarvashaH. Hence realized person recognizes that he has no problem to solve – he only witnesses the problems and the solutions to the problems at the transactional level. 

Hari Om!
Sadananda