Antharyami's
VyavahArika Vritti
The sensory adaptation of all esoteric and exoteric exigencies leads to an acquaintance of the eternal transition and transformation of the rudiments of phenomenal existence apart from the ultimate reality. The very reasoning of such a dynamic reality reckons the perpetually perceivable existence surmising it to be the embodiment of the garb of time space and cause. The accommodation of such phenomenon of reasoning within the spheres of spatio-temporal territories leads to an obscure knowledge and causes the veil of true philosophy. Such phantasmagoria towards the ingredients of the eternals, ie., the time space and so on, suspends certainty at all levels hitherto skeptic ideas. Rejecting impoverished self glorifications is one wise mode of renunciation which set view to focus on the pristine reality. At a more early stage of focusing reality the seer is set to experience the ‘Bhava mokshah’ the phenomenal reflection of the bliss/liberation. The cause of such is from the knowledge of discreet effulgent unity or the Oneness ‘ Brahma-abhinnatvam’ . This essentially demands vital discretion on the difference between the self and the reality (Brahman), to discern such a unity. The difference (‘I am He’ and ‘He am I’ ) undermines the principle of ‘Bhedha-abhedha’. Now develops the bhimba-prati- bhimba vAdha (reflectory – anti reflectory) analogical argument from that of the bhedha –abhedha to subjugate an adjunct between the Brahman- the reality to that of the self. The reflection is that of the Brahman in self and viceversa. The dialectical nature of such raises a dilemma as to whether the reflection is in regard with the quality of or not. According to sharira atma bAva one may tend to feel that it as well regards quality that is reflected upon, but it is the sense of ‘sarvatvam’ the universality, that ought to be critically contemplated here. The verse ‘sarva cetanAcetanam tasya sarIram’ He is embodied with all living and nonliving entities gives a clear view to resolve contradictions. Further more there is yet a very different mode of or say a dimension of renunciation put forth my the mimamsakas, which is the nisprapancikArana- niyoga vAda that says ‘realization of the reality – Brahman is done only during the cosmic dissolution. This again is may raise to subject that questions whether the catastrophic cosmic dissolution is real or not. The didactic reply that if it is false it is apparently due to the knowledge of the self and the ultimate which may itself mean the ‘niyoga’ for it directly take the sense of dissolution being real. Reality here is henceforth a logical abstraction postulating a practical necessity, which endeavors our limited intellects, with fragile morality without making a lapse into the universal void.
The sensory adaptation of all esoteric and exoteric exigencies leads to an acquaintance of the eternal transition and transformation of the rudiments of phenomenal existence apart from the ultimate reality. The very reasoning of such a dynamic reality reckons the perpetually perceivable existence surmising it to be the embodiment of the garb of time space and cause. The accommodation of such phenomenon of reasoning within the spheres of spatio-temporal territories leads to an obscure knowledge and causes the veil of true philosophy. Such phantasmagoria towards the ingredients of the eternals, ie., the time space and so on, suspends certainty at all levels hitherto skeptic ideas. Rejecting impoverished self glorifications is one wise mode of renunciation which set view to focus on the pristine reality. At a more early stage of focusing reality the seer is set to experience the ‘Bhava mokshah’ the phenomenal reflection of the bliss/liberation. The cause of such is from the knowledge of discreet effulgent unity or the Oneness ‘ Brahma-abhinnatvam’ . This essentially demands vital discretion on the difference between the self and the reality (Brahman), to discern such a unity. The difference (‘I am He’ and ‘He am I’ ) undermines the principle of ‘Bhedha-abhedha’. Now develops the bhimba-prati- bhimba vAdha (reflectory – anti reflectory) analogical argument from that of the bhedha –abhedha to subjugate an adjunct between the Brahman- the reality to that of the self. The reflection is that of the Brahman in self and viceversa. The dialectical nature of such raises a dilemma as to whether the reflection is in regard with the quality of or not. According to sharira atma bAva one may tend to feel that it as well regards quality that is reflected upon, but it is the sense of ‘sarvatvam’ the universality, that ought to be critically contemplated here. The verse ‘sarva cetanAcetanam tasya sarIram’ He is embodied with all living and nonliving entities gives a clear view to resolve contradictions. Further more there is yet a very different mode of or say a dimension of renunciation put forth my the mimamsakas, which is the nisprapancikArana- niyoga vAda that says ‘realization of the reality – Brahman is done only during the cosmic dissolution. This again is may raise to subject that questions whether the catastrophic cosmic dissolution is real or not. The didactic reply that if it is false it is apparently due to the knowledge of the self and the ultimate which may itself mean the ‘niyoga’ for it directly take the sense of dissolution being real. Reality here is henceforth a logical abstraction postulating a practical necessity, which endeavors our limited intellects, with fragile morality without making a lapse into the universal void.
Vritti will continue ...
posted by Antharyami at
1:15 PM
0 Comments
