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The Eternal Message Of The Gita-The Non-Manifested-I
But, superior to this non-manifested, there exists another Non-manifested, eternal, which does not perish, when all beings perish. (The Gita, VIII. 18 and 20.)
Quite naturally, the 'daybreak' corresponds to the manifested state of waking (jagrat avastha), and 'nightfall' to the non-manifested state of deep sleep (sushupti avastha). Normally the non-manifested is considered to be the source, the cause of the manifested which, at a certain time, is again reabsorbed into it. As far as the dream state (svapna avastha) is concerned, it is part of the manifested (cf. the Karika of Gaudapada and Shankara's commentary on the Mandukya Upanishad)
One
may
find
it
surprising
that,
in
the
Gita,
no
mention
is
made
of
the
method
of
avasthatraya—the
study
of
the
three
states
of
waking,
dreaming
and
deep
sleep—while
other
texts,
such
as
the
Uddhava
Gita,
emphasize
its
significance
and
importance.
This
objection
disappears,
however,
if
one
looks
upon
the
states
of
waking
and
dreaming
as
being
of
the
same
nature
in
as
much
as
both
represent
the
manifested
aspect,
while
deep
sleep
represents
the
non-manifested
aspect.
Similarly
we
may
note
that
the
Gita
makes
no
mention
of
another
classic
position
of
Vedanta,
according
to
which
it
is
proper
to
make
a
distinction
between
the
ultimate
Reality—Brahman,
and
the
apparent
reality
Maya
(paramarthika
satta
and
vyavaharika
satta).
The
Gita,
however,
is
not
a
philosophical
treatise
like
the
Viveka-chudamani
or
the
Panchadasi,
but
is
giving
an
overview
of
the
conflicts,
of
the
contradictions
of
life,
and
their
solutions.
The commentaries, the later developments that were inspired by the living words of Sri Krishna which were full of wisdom, gave birth to various philosophies, but the Gita itself does not directly refer to the classical methods of Vedanta, whether it be the study of the three states (avasthatraya) or the proper study of the superimpositions (adhyaropa-apavada). These methods are effective means for attaining the truth, because the human mind indeed feels the need to understand life through a system. The intuition of the Real itself comes, most often, only at the end of a long search carried out according to the particular mental structure of the seeker. The methods of Vedanta, having no other object than to awaken us to the ultimate comprehension, take this mental structure into account.
Before
studying
the
notions
of
'manifested' and
'non-manifested'
with
the
help
of
the
method
of
avasthatraya
which
is
metaphysical
and
non-causal,
we
shall
first
explain
more
fully
the
point
of
view
of
adhyaropa-apavada
which
is
theological
and
causal,
and
which
looks
upon
Brahman,
the
Reality,
as
the
primal
Cause.
According
to
this
view
our
intuition
of
the
Reality
is
veiled
by
samkalpa
and
vikalpa
(volition
and
imagination)
which
are
the
effects
of
Maya,
the
apparent
reality,
and
thus
Brahman,
the
ultimate
Reality,
can
only
be
realized
by
transcending
Maya.
This
theory
is
illustrated
by
a
classic
example:
When,
in
the
twilight,
we
mistake
a
rope
for
a
snake,
the
snake
is
'superimposed'
on
the
rope.
The
snake
has
to
disappear
so
that
the
rope
may
appear,
for
one
cannot
see
the
snake
and
the
rope
at
the
same
time.
In
the
same
way
Maya,
the
apparent
reality,
is
superimposed
on
Brahman,
the
ultimate
Reality.
The realisation of Brahman through the negation of Maya is a concept common to the two methods quoted above. They differ, however, in the meaning given to the term 'Maya'. To Gaudapada who expounds the method of avasthatraya in the Mandukya Upanishad, everything that is perceived is Maya. So, from this point of view, there is sameness of nature between the states of waking and dreaming, both being characterized by the perception of objects and thoughts. The theory of superimposition, on the other hand, accords a higher degree of reality to the waking state which it sees as the cause of the dream.
About the author
A
monk
of
the
Ramakrishna
Order,
India,
Swami
Siddheswarananda
(1897-1957)
taught
Vedanta
in
Europe
in
the
1940s
as
the
Minister-in-Charge
of
Centre
Vedantique
Ramakrichna,
Gretz,
France.
This
is
the
fourth
installment
of
a
series
of
about
a
dozen
articles
on
various
themes
of
the
Gita-teachings
based
on
his
notes.
Chat With The Devotees Of Ramakrishna Paramahamsa
- anecdotesAdi Shankara Defines Hindu Maya-Short Story
- anecdotesThe Power Of The Brahman
- thoughtGuru Gita-Part IV
- ramana maharshiWho Are You, Friend?-Part I
- paramahamsa nithyanandaThe Inward Journey
- sri ramakrishnaAwakening To The Spiritual Truth
- anecdotesThe Veil Of Maya
- paramahamsa nithyanandaMaya Or Illusion
- anecdotesGetting Rid of Maya
- sri ramakrishnaThe Eternal Message Of The Gita-The Seer And The Seen-V
- sri ramakrishnaThe Eternal Message Of The Gita-The Seer And The Seen-IV
- sri ramakrishnaThe Eternal Message Of The Gita-The Seer And The Seen-III