Dear Saidevo,
As its evident in your
post above, you have already encountered the professor on a concept like pAramArthika .
I realize within my limited experience, that someone can encounter either the concept of vyAvahArika or the concept of pAramArthika , but not the two together(may be its hard).
The Professor preaches ONE truth while he believes/experiences in two!
So, let the professor be happy with the rope and snake, pear and silver and the mirage and oasis.
Professor is visualizing the non existence according to Shri. Narayana Guru Devan.
The blue of the sky is neither "in us" nor out there", but is a subjective awareness in a more accentuated sense than in the previous vision. The perceptual and the actual are here cancelled out in the Absolute, which can contain them both without contradiction. By the time we reach the last verse of this chapter, all duality between the universal and the specific will have been abolished in favour of a unitive view.
III. ASATYA-DARSANAM (VISION OF NON-EXISTENCE)
1. manomayamidam sarvam na manah kvapi vidyate
ato vyomniva niladi drsyate jagadatmani
All this (world) is of mind-stuff,
The mind, however, is not anywhere.
Therefore, like the blue and so on in the sky,
The world is seen in the Self.
2. manaso'nanyaya sarvam kalpyate'vidyaya jagat
vidyaya'sau layam yati tadalekhyamiva'khilam
By nescience, which is no other than the mind,
All this world is a presentiment of the will.
This (nescience) by knowledge gets reabsorbed,
Then the whole world (becomes) a mere configuration.
3. vijrmbhate yattamaso bhiroriha pisacavat
tadidam jagrati svapnalokavad drsyate budhaih
Here, what a coward finds through darkness
To be like a looming ghost,
The same is seen to be by the wise
Like a dream-world of a waking state.
4. sankalpakalpitam drsyam sankalpo yatra vidyate
drsyam tatra ca nanyatra kutracidrajjusarpavat.
This visible world results from a willing presentiment.
Where willing is present alone
Is this visible world seen, not anywhere else,
As a snake, too, when alone a rope is found.
5. sankalpamanasoh kascinnahi bhedo'sti yanmanah
tadavidyatmahprahkyam indrajalam ivadbhutam
Between the will and the mind,
There is no difference at all,
That which is mind and called nescience and darkness,
Like the magic of Indra, is a marvel.
6. maricikavatprajnasya jagadatmani bhasate
balasya satyamiti ca pratibimbamiva bhramat
Like a mirage, to a wise man,
The world looms in the Self,
Just as to an infant, by confusion,
A reflected image might real seem too.
7. atma na ksiravadyati rupantaramato'khilam
vivartamindrajalena vidyate nirmitam yatha
This Self, like milk (that turns),
Does not attain to another form.
Therefore, the whole (universe), as if created
By Indra's magic, exists as (an eidetic) presentiment.
8. mayaiva jagatamadikaranam nirmitam taya
sarvam hi mayino nanyadasatyam siddhijalavat
Maya itself is the prime (material) cause
Of the world, by that which is no other
Than the Maya-maker (Self) is all this
Created, as various magical effects.
9. vibhati visvam vrddhasya viyadvanamivatmani
asatyam putrika rupam balasyeva viparyayam
To the mature mind, this universe
Looms like a sky-forest in the Self -
Even as an unreal puppet-form
To a child (would seem) contrariwise.
10. ekam satyam na dvitiyam hyasatyam bhati satyavat
silaiva sivalingam na dvitiyam silpina krtam
One (alone) is real, not a second,
What is unreal, indeed, seems as being real.
The Siva Lingam is stone itself,
Not a second made by the mason.
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