[Advaita-l] Is jagat pure consciousness?

[V Subrahmanian]

The Mundakopanishat 2.2.12 ('brahmaivedam amrtam purastaat....) says that
the world is nothing but Brahman. Shankara says that it is Brahman that is
appearing as the world due to avidya just as the rope appearing as a snake.


ब्रह्मैवेदममृतं पुरस्ताद्ब्रह्म पश्चाद्ब्रह्म दक्षिणतश्चोत्तरेण ।
अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥ १२ ॥
 भाष्यम्
<http://advaitasharada.sringeri.net/display/bhashya/Mundaka?page=2&id=MD_C02_S02_V12&hlBhashya=%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A5%88%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%82#bhashya-MD_C02_S02_V12>
यत्तज्ज्योतिषां ज्योतिर्ब्रह्म, तदेव सत्यम् ; सर्वं तद्विकारः वाचारम्भणं
विकारो नामधेयमात्रमनृतमितरदित्येतमर्थं विस्तरेण हेतुतः प्रतिपादितं
निगमनस्थानीयेन मन्त्रेण पुनरुपसंहरति — ब्रह्मैव उक्तलक्षणम् , इदं यत्
पुरस्तात् अग्रेऽब्रह्मेवाविद्यादृष्टीनां प्रत्यवभासमानं तथा पश्चाद्ब्रह्म
तथा दक्षिणतश्च तथा उत्तरेण तथैवाधस्तात् ऊर्ध्वं च सर्वतोऽन्यदिव कार्याकारेण
प्रसृतं प्रगतं नामरूपवदवभासमानम् । किं बहुना, ब्रह्मैवेदं विश्वं समस्तमिदं
जगत् वरिष्ठं वरतमम् । अब्रह्मप्रत्ययः सर्वोऽविद्यामात्रो रज्ज्वामिव
सर्पप्रत्ययः । ब्रह्मैवैकं परमार्थसत्यमिति वेदानुशासनम् ॥
regards
subbu



On Fri, Jul 14, 2017 at 5:59 PM, kuntimaddi sadananda via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Bhaskarji - PraNAms
> I use a simple light example in my talks to illustrate how Jagat is
> Brahman.
> The white light has seven colors - VIBGYOR - Violet to Red. However, even
> though the same light is illumining all the objects equally; some look Red
> and some Violent.
> The object looks Red because it absorbs all colors of the VIBGYOR except
> Red while the other looks, Violet, because it absorbs all colors except
> Violet. If all colors are absorbed the object looks black and if none of
> the colors are observed but they are reflected the object looks white.
> The Brahman with SAT, CHIT, and ANANDA - illuminies the gross objects only
> SAT gets reflected while CHIT and ANANDA are not. Hence all inert object
> exhibits existence only - Gross matter of Jagat can reflect existence only.
> If the object is subtle, not only SAT but CHIT gets reflected, but not
> ANANDA. The reflection of CHIT is called chidaabhaasa. By reflecting CHIT
> and SAT, the mind exhibits both existence and consciousness.
> ANANDA also gets reflected by the mind which is calm and serene or
> unperturbed by vRittis - as it happens in deep sleep state or in the mind
> that is purified.
> If that purified mind gets the knowledge of Brahman, then that mind has no
> more wrong notions that I am = This. We call that mind as Jeevan mukta.
> The interesting thing is one cannot see the light even though without
> light one cannot see anything else. However when light illumines an object
> the object (jagat) is seen. Same applies to the Light of Consciousness. One
> cannot SEE the light of consciousness or Brahman, However, without the
> Light of Consciousness no object or jagat can be SEEN or perceived. Equally
> important is I need an object to recognize the presence the illuminating
> light. If there is no object anywhere then even when there is light one
> cannot recognize it. Same way, I need Vritti or mind (with or without
> thoughts) to RECOGNIZE the light of consciousness that I am using
> Chidaabhaasa or reflection by the mind or the Vritti. Hence kenopanishat
> says - pratibodha viditam matam - it is revealed in every thought. The only
> problem is we have to open our third eye to recognize it.
> Vedanta also tells us the jagat 'as though' comes from Brahman, even
> though nothing can come from Brahman.  The dream creation along what the
> dream Jagat is provided to illustrate the mechanism.  Just as in dream
> creation,  the whole dream world comes from the mind due to appropriate
> vaasanas because of the nidra shakti. Jagat comes because of maaya shakti.
> Everything is self-consistent.
> Just my 2c.
> Hari Om!Sadananda --------------------
>  YR bhaskar wrote:
>
> So is jagat totally consciousness or is it consciousness minus gross and
> subtle?
>
>
>
>   praNAms
>
> Hare Krishna
>
> Jagat is the vishesha darshana of that nirvishesha brahman so says
> bhAshyakAra.  And brahman is the material and efficient cause for this
> charAchara jagat.  Satyancha anrutancha satyamabhavat yadidaM kiMcha says
> shruti.  But we have to keep in mind that this jagat is pariNAmi nitya as
> it undergoes vyaktAvyakta rUpa whereas brahman is its kUtastha nitya.  In
> short, ring and bangles are gold only as there is no separate existence for
> ring and gold apart from gold but gold is neither ring nor bangle.  When
> there is no bangle / ring still gold can be there whereas when there is no
> gold no question of existence of ring and bangle.
>
>
>
> Hari Hari Hari Bol!!!
>
> bhaskar_
>    _,___
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