Oneness of Jīva, Jagat, & Īsvara

Updated: Sep 2, 2018

After knowing my true nature is Saccidānanda Ātma, which is equated to Brahman/Īsvara-the creator of the entire universe, there is still a very important factor which needs to be completed in this equation. That factor is Jagat-the entire universe. Anything which "I" the subject, objectified as objects, which are other then me, is Jagat. If I only know the equation between me and Brahman, it doesn't solve my problems in this transactional world. Because in everyday life, I need to transact with the world (of course including people), but not Brahman. Even though I know that I am not other then limitless Brahman, but I still feel disturbed by others. Isn't it a limitation? If in this case, the knowledge about myself is not solving my problems. Therefore, the equation between me the subject, the entire world which I objectified, and Īsvara-the creator of the entire world (including me), need to be known.

Īsvara manifests himself in the entire world through Māyā upādhi. From the inert object like space, air, fire etc till the sentient human being are his manifestation. But how one limitless Brahman can appears as many limited Jīva and also as inert objects? This can be answered through an example of reflection as a model called pratibimbavāda. An illustration of many reflections of sun in pots which are filled with water as the reflected medium is compared to Brahman and his manifestation. In this model, 3 words we need to know here:

1. Bimba, which is the original image, example: sun.

2. Pratibimba, which is the reflection (manifestation of bimba), example: the reflection of the sun in the water.

3. Upādhi, which is the medium for the reflection to happen, example: water body.

That which is called Jīva is the reflection/manifestation (pratibimba) of Brahman. But one different point between example and exemplified is where the sun, pot, water body and reflexion are different entities (as we though), whereas our subtle body with the mind (where the identification of "I-sense" take place) as compared to water body and the gross body as compared to pot, all are manifestation of Brahman itself. Because the medium (upādi which is mithya, which doesn't have its own existence apart from Brahman) are many, therefore Jīva seems to be many. And because of

the mind is identified with only one confined body, so Jīva seems to be limited. When the medium is having subtle body (mind) for the Cit to reflect, it is called conscious being/Jīva, and when the medium has no subtle body for Cit to reflect is called inert obsjects. Therefore the entire universe, me and Īsvara is one alone. Ātma is one, single, non-dual entity alone which manifest in this plurality world. All here are only name, form and its function for their transactional purpose. Just like in the ocean, there are waves, breakers, foams, tsunami etc, but actually they are one water only. Different form is given different names which serve different purpose.

Question: Is it going to solve my problem by knowing my limitless true nature? Is the entire world will behave as I wish to?

What will happen to you, will still happen. Behaviour of certain people towards you will still be the same. But because of the cognitive change (as the result of knowledge) about yourself and this world, you can easily accept whatever happened. Because of knowledge of the mithya status (unreal because its existence depend on the me Sat) of whatever I objectified, then they can not effect me. Just like when one have the knowledge of mirage water, even though the water is still seeing by him, he will not be drawn by it. But because of our wrong notion since time beginning less and habitual error as its product, we need time and effort to let the knowledge assimilate. Therefore in this pursue of knowledge (Jñāna-yoga), the means (sādhana) of sravana-learning sastra from competent teacher, manana-resolving of doubt, and nididhyāsana-contemplation of the teaching are needed.

When the knowledge about myself is ascertained, I know that actually I have never bound, and will not get bound. All the punya and pāpa karma are burned like roasted seeds which will never get germinate again. What left is prārabdha-karma which already begin for this body need to be exhausted. And for him, even the rest of the prārabdha-karma are mithya, he continue to revive in his ānanda-svarūpa.

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