Iswara Chaitanya (Cosmic Consciousness), Jiva Chaitanya (Individual Consciousness) and Sakshi Chaitanya (Witness Consciousness) are not different entities but the diversity of the one and only Brahma Chaitanya (Absolute Consciousness). Consciousness can never have plurality, if we perceive diversity; it is due to the different aspects of that same thing produced due to deception. Nevertheless all these divisions are due to limiting attachments (Upadhi) which are not inherent to the true nature of Brahman Chaitanya (Absolute Consciousness) that is by itself one and the only without a second.
According to Advaita philosophy, Brahma Chaitanya (Absolute Consciousness) is the substratum of this entire universe. The very nature of this substratum is Sat-Cit-Ananda. Existence (Sat), Awareness (Cit), and Bliss (Ananda). This means that an Individual is self aware of his Existence, Awareness and Bliss, or “Amorous Consciousnesses”. This Brahma Chaitanya (Absolute Consciousness) has emanated to become this vast universe that is perceived by us. Now one wonders how this Brahma Chaitanya (Absolute Consciousness) could have become this vast universe with multiplicity and change?????
Sri Sri Sankara resolves this paradox with his theory of superimposition called Vivartavaad. He says that from the definitive standpoint Brahma Chaitanya (Absolute Consciousness) did not become this universe but it only appears to have become so. Sri Sri Sankara gives the classic and most appropriate example of the rope and snake: At twilight we see an object resembling a snake on the road and get scared, but as we approach it and flash a torch on it, we realize that it is actually a rope. Just as the snake is superimposed upon the rope, like wise this Universe is a superimposition upon Brahman. Hence there is no more causal relationship between this universal appearance and Brahman than there is between the snake and the rope. However, the universe has no valid existence apart from Brahman, just as the snake has no valid existence apart from the rope.
Now what is the reason for the appearance of snake from rope?????? This superimposition of the unreal on the real is due to Maya, which literally means “which measures the immeasurable”. Maya has two interleaved powers one is to conceal the reality (Avarna Shakti) and the other to project the multiplicity (Vikshepa Shakti). Sri Sri Sankara and His philosophy of Advaita has not made any unwanted speculation or theory, but has got direct experience as its source and ultimate proof as its result. Advaita exhorts the true seeker to take the evidence of the scriptures and enlightened souls, use intellect, contemplate, and attain direct experience to lift the veil of Maya. These are the compasses, maps, and sails needed to steer successfully to the highest union with Brahman. One must transcend the effects of Maya in order to know the nature of its cause.
What is the benefit of transcending Maya????? This helps us to recognize the Divinity in others. It gives us the ability to see the effulgent form of Absolute in an individual, where He reveals Himself in that particular individual. The divine aspect itself appears vibrant and living in the person who himself appears blurry like indistinct beings. This ability of knowing all are same at the core makes us to obeisance to them. This level of realization stems out from the truth been told in Upanishad: “From Awareness (Cit), which is of the nature of Bliss (Ananda), all beings acquire Existence (Sat), with these they are sustained, and with that they re-enter death.”
Our materialistic mind due to ignorance identifies the universe in name and form. If an effort is made to know beyond it, we will have lived the purpose of our life. Brahma Chaitanya (Absolute Consciousness) is experiencing the truth as it is ---- just like knowing the material of the rope (Jute) not the rope. The material which is Brahman along with Maya appears as rope. Now this rope has got the Iswara Chaitanya (Cosmic Consciousness). What is this Isvara Chaitanya (Cosmic Consciousness)???????? In the next Blog.
No comments:
Post a Comment