If deep sleep is seen from the viewpoint of the one soul school (eka jeeva vaada) then there is no ignorance there, that also is a mere vision of the seer, and the praajnya is Ishvara. The 6th mantra of the Maandookya Upanishad clearly states that praajnya is Ishvara, omniscient and the cause of all creations (bhootas).
In the appearance school (aabhaasa vaada), praajnya is the individual soul self (jeevaatmaa, you-aspect literal meaning), whereas in the one soul school, praajnya is Ishvara. The arrogator of the microcosmic deep sleep is praajnya, and that of the macrocosmic deep sleep is Ishvara. Such a distinction is not made by the one soul school, but is favoured by the Maandookya. To understand the deep sleep nature of the macrocosmic arrogator, understand the deep sleep of the wise person. Through knowledge, his ignorance has been removed. In deep sleep, now where does his intellect get resolved (laya) into? Those who accept that in deep sleep, the intellect resolves into ignorance, the question arises: Where does the intellect of the brahman knower resolve into in deep sleep? The truth is that the deep sleep of the brahman knower is samaadhi, the tureeya state. There is no ignorance for resolution in deep sleep, and there is nothing to be known there, therefore in deep sleep there is only mere knowledge (prajnyaptimaatra). Like the deep sleep of the wise person, the nature of praajnya is also mere knowledge. The vishva and taijasa distinct from praajnya do have particular knowledge of the pot, cloth etc. But praajnya is delighting it its own bliss.
The identity of deep sleep and the unmanifest (avyaakrita) is proven. Both are non-particular seed-like states (nirvisheshaka beejaatmaka avasthaa). Difference happens only when there are particulars. The distinction between macrocosm and microcosm is the effect (parinaama) of the waking intellect, it is not the experience of deep sleep. That is why, the distinction between the adjunct-carriers of deep sleep and unmanifest - individual soul and Ishvara respectively - is not proven by experience. It is the produced by the impressions of the waking intellect.
The deep-sleep-located praajnya is situated in its inherent nature. It is the ultimate Ishvara. From the viewpoint of the one soul school, the dissolution of the entire creation alone is deep sleep, and the praajnya in it (awareness with the adjunct of unmanifest) is the ultimate Ishvara. There is only one praajnya. It is the Ishvara of all. In the entire gross-subtle world created by distinctions of aadhidaiva (deities), the Ishvara of all that is praajnya.
Praajnya is not the arrogator of deep sleep, since there is no other object for the arrogator. In reality, taijasa and vishva also are praajnya alone, and by being Ishvara, praajnya is the tureeya essence as well. In brahman, seed-ness is always absent (nitya nivritta) , therefore, after negating the imagined seed-ness, praajnya alone is brahman.
Praajnya is omniscient. Therefore it is not inert, it is the knower. In such time where the creation remains in a seed-form, at that time, that which keeps it in that form is praajnya alone. And, in such time when creation stays in its expanse, praajnya alone stays in the form of the inner controller (antarayaamee) and controls, regulates, and knows all. Therefore praajnya is omniscient.
There is order and regulation in creation. If this was not the case then there would be no inventions in science. Whether there is activity or no activity, regulation is always in place. That which is an inner controller from the view of activity, is the ultimate Ishvara from the view of non activity, and both are names of praajnya alone. Accepting inert Prakriti as the regulator of actions is not proper, since the arithmetic involved in regulation suggests some higher intelligence.
We alone are praajnya. In waking and dream, we know all the activities of the active thought flows, therefore we are the inner controller. In deep sleep, we know the resolution (laya) and inaction of those thought flows. Therefore we are the ultimate Ishvara. By being the knower of all three states, we are Ishvara.
We alone perform the protection of the seed in deep sleep, and the regulation of vital forces etc. We alone control the dream Purusha in the dream, by entering into him (anupravishta) and becoming his inner controller. There is similarity between dream and waking. The microcosm, internal organ and the body are separate from the macrocosm - this is a delusion. If the bread is on a plate, it is "this", but if it is our stomach, it is "I" - this is non analytical thinking. If the bread is "this", then the body made from food is "this" as well. And if the bread is "I", then everything is "I", nothing is separate from "I". In this manner, when the arrogation of the body is removed, then the entire vishva is me, this conviction happens quite easily, The distinction between the microcosm and macrocosm is imagined always. Therefore, the inner controller of the waking state also is me alone. Knowing the inner controller to be distinct from the self is a delusion. That is why the praajna which in the shruti is called the ultimate Ishvara, inner controller, omniscient is I, the self alone.
The method of the Panchadashi and the Vichaara Saagar is as follows. Perform discrimination of the macrocosm and the microcosm separately. Discriminate the five sheaths in the microcosm, and the five elements in the microcosm. The awareness which is adjuncted by the adjunct of the cause of the five elements is Ishvara. The awareness which is adjuncted by the adjunct of the effect [in the form] of the five elements is the individual soul. Discriminate between both of them. Now, using the great statements, realize the identity of the individual soul minus ignorance, and the Ishvara minus maayaa.
The method of the one soul school is as follows. Merge your microcosmic body with the macrocosmic body. In other words. the entire gross body is my gross body, I am vishva, think in this manner. The basis of this method is : That object which cannot remain without something, is non distinct from that other something. The pot cannot remain without clay, so the pot must be clay. Similarly, our body cannot remain without the macrocosmic food, water, heat, wind and space. Therefore, our body is non distinct from the macrocosmic body. The intellectual power of the microcosm is non distinct from the intellectual power of the macrocosm. Even in worldly science, the form, colour, dimensions and weight is all relative and dependent. Eyes can neither see in pitch darkness nor in intense light. So then, the form and colour of an object is dependent. Similarly, there is a limit to each sense organ, and everything is experienced within that limit. The cognized (praateetika) "I" is also dependent. In reality, it is one with the fullness.
Gunaas alone are doing everything (Gita 3.27). Everything is done by one's nature (Gita 5.14). There are five causes alone for all actions (Gita 18.13-16). Ishvara alone is doing everything (Gita 18.61). The bottomline of all these statements of the Gita is that "we have an independent existence, we are an independent doer-enjoyer, we are independently in bliss" - all this is a delusion.
In this manner, I am not one subtle body, I am the arrogator hiranyagarbha (taijasa) of the macrocosmic subtle body. This is another discrimination. Then our causal body is non distinct than the causal macrocosm. I am the praajnya-Ishvara, this is the discrimination. Finally, "my self is brahman", the accomplishment of this great statement, happens with the negation of all particulars (sarva vishesha nishedha). This is the method of the one soul school.
Due to the identity of the causal macrocosm with deep sleep, praajnya alone is said to be the cause of all beings and wombs. By being the place of awakening of waking and dream creation, it is called womb of all (sarva yoni). Because it is the place of creation and dissolution, it is the cause of all beings. Praajnya is the non-distinct material and intelligent cause of all beings.
The material cause of the pot is clay, and the intelligent cause is the potter. In all examples of this world, the material cause is inert and the intelligent cause is awareness. But dream is an example where awareness alone is the material and intelligent cause of all dream persons and all dream objects. Besides the seer of the dream, what else is present there?
If the omniscient knowledge-nature awareness, the ultimate Ishvara, will create the world, then he will not depend upon any other for creating forms in himself. In himself, he himself will imagine various forms. Therefore this Ishvara alone is experiencing himself in the form of this name-form world. The entire creation is imagined only, pulsation only, knowledge only. The aware cannot be many. Many-ness happens only when those things that create distinction - space, time, object - are real. But all these are illumined by knowledge alone, they exist due to knowledge, and without knowledge, they will not be experienced. Therefore, space, time and object are not distinct from knowledge. Distinction is illumined by knowledge alone. Without knowledge, there is no separate reality to distinction. Then knowledge will be one, it will be undivided.
It is imperative that knowledge is real (sat), since it is impossible to experience one's own self as unreal. This reality-form knowledge cannot be momentary, since there is no time in knowledge, and where there is no time, there is no momentary nature. There is no space in knowledge, therefore there is no notion of subject-object, inert-aware. In this manner, the entity which is non-disconnected from space-time-object, self-proven and mere knowledge is experiencing itself as all these forms.
"Let me become many". With this shruti statement, it is proven that Ishvara is aware. By being aware, this afore-mentioned will can become possible. If he were inert, then he would transform from the one into the many, he would become transformed (parinaama). But he is aware, therefore Ishvara is without modifications (nirvikaara). There is not transformation of his into this world, it is just the appearance of a transformation. In this manner, except the one undivided supreme brahman knowledge-nature supreme self, there is nothing else.
When there is knowledge of identity of praajnya and the ultimate Ishvara, the entire creation becomes our mere will. This entire creation is in the form of sound, touch, form, taste and smell. These are the thought-flows of the senses. The existence of the senses rests upon the mind. Therefore, this entire name-form-nature world, whether in the form of the gross creation or the subtle creation - is a will alone, it is knowledge alone. "Knowledge alone" is praajnya. Praajnya is the third step of brahman.
No comments:
Post a Comment