Aparoksha jnana prakara - the content of the mental mode of Direct Realization

[V Subrahmanian]

In the Taittiriy Upanishad Bhashyam 2.8.5  स य एवंवित् ...  Aparoksha jnana prakara. 

 स यः कश्चित् एवं यथोक्तं ब्रह्म उत्सृज्योत्कर्षापकर्षमद्तं सत्यं ज्ञानमनन्तमस्मीत्येवं वेत्तीति एवंवित् ;

The context is: There is this Consciousness in the 'high' entity, the Sun and in this 'low' entity, the human. The indwelling Consciousness is the same in both these entities. He who, having disregarded the two containers, upadhi-s (superior and inferior) and realizes his own Self as 'I am the same Nondual, Eternal, Consciousness, infinite.'  Four 'epithets' are specified here for Brahman: it is Advaitam, Satyam, Jnanam and Anantam.  

This is available in the Swami Gambhirananda's English translation of the Taittiriya Upanishad in the 'Eight Upanishads Vol.1, p. 376, paragraph 2.   

Here is an instance where the 'upadhi'-s are given up, bhaaga tyaaga-lakshanaa, and the Consciousness that is what matters, is considered for identifying oneself with. Shankaracharya uses the term 'utsrjya utkarSha-apakarSham' to indicate the 'giving up' of the two upadhis. 

Om Tat Sat 

  

      

[sreenivasa murthy]

Dear Sri Subramanian,

You write :" Shankaracharya uses the term 'utsrjya utkarSha-apakarSham' to indicate the 'giving up' of the two upadhis. "

If one takes a literal meaning of the phrase " 'giving up' of the two upadhis"

it can never be done. When chandogya Sruti says " AtmaivEdagaM sarvam||"

and Sri Shankara says in Brahmasutra "AtmA sarvagatatvAt , sarvAnanyatvAcca"

is there a separate upadhi  separate from the one who is Atman Himself?

"Where" and "Who" vanishes in the light of the above stated fact.

The TRUTH is "there is nothing to be taken in and nothing to be given up".

Please ponder over.

With respectful namasakars,

Sreenivasa Murthy

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[V Subrahmanian]

On Mon, Apr 19, 2021 at 8:23 PM 'sreenivasa murthy' via advaitin <adva...@googlegroups.com> wrote:

Dear Sri Subramanian,

You write :" Shankaracharya uses the term 'utsrjya utkarSha-apakarSham' to indicate the 'giving up' of the two upadhis. "

If one takes a literal meaning of the phrase " 'giving up' of the two upadhis"

it can never be done. When chandogya Sruti says " AtmaivEdagaM sarvam||"

and Sri Shankara says in Brahmasutra "AtmA sarvagatatvAt , sarvAnanyatvAcca"

is there a separate upadhi  separate from the one who is Atman Himself?

"Where" and "Who" vanishes in the light of the above stated fact.

The TRUTH is "there is nothing to be taken in and nothing to be given up".

Please ponder over.

Namaste

It is about the unreality of the name-form world.  Even though Chaitanyam is all-pervading and everything is indeed that Chaitanyam, yet, it has to be taught only as 'all-pervading' since without the 'all', the very existence of Chaitanyam can't be appreciated by the aspirant.  So, as adhyaropa the 'all' is taught and as 'apavada' the all is negated.  But the Chaitanyam that is there always is realized as oneself.  Hence, the 'giving up' is necessary.

regards

subbu 

With respectful namasakars,

Sreenivasa Murthy

On Monday, 19 April, 2021, 1:59:55 pm GMT+1, V Subrahmanian <v.subra...@gmail.com> wrote:

In the Taittiriy Upanishad Bhashyam 2.8.5  स य एवंवित् ...  Aparoksha jnana prakara. 

 स यः कश्चित् एवं यथोक्तं ब्रह्म उत्सृज्योत्कर्षापकर्षमद्तं सत्यं ज्ञानमनन्तमस्मीत्येवं वेत्तीति एवंवित् ;

The context is: There is this Consciousness in the 'high' entity, the Sun and in this 'low' entity, the human. The indwelling Consciousness is the same in both these entities. He who, having disregarded the two containers, upadhi-s (superior and inferior) and realizes his own Self as 'I am the same Nondual, Eternal, Consciousness, infinite.'  Four 'epithets' are specified here for Brahman: it is Advaitam, Satyam, Jnanam and Anantam.  

This is available in the Swami Gambhirananda's English translation of the Taittiriya Upanishad in the 'Eight Upanishads Vol.1, p. 376, paragraph 2.   

Here is an instance where the 'upadhi'-s are given up, bhaaga tyaaga-lakshanaa, and the Consciousness that is what matters, is considered for identifying oneself with. Shankaracharya uses the term 'utsrjya utkarSha-apakarSham' to indicate the 'giving up' of the two upadhis. 

Om Tat Sat 

  

      

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