DUALITY

THE DIFFERENTIATION OF DUALITY

GOAL FOR JIVA
1. discuss duality created by Ishvara and Jiva. limit of duality causing bondage which the Jiva has to renounce will be clear.

WHAT THE UPANISHADS SAY
2. Svetasvatara Up: ‘Know Maya as Prakriti and Brahman w/ Maya as Ishvara
3. Aitareya Up: before creation, Atman only, ‘Let me create the world’,
4. Taittiriya Up: from Brahman alone Akasa, air, fire, water, earth,
5. Taittiriya Up: desiring ‘I shall be many, so I shall create’
6. Chandogya Up: Self alone existed, and that His nature was pure existence.
7. Mundaka Up as sparks, from Brahman arose animate and inanimate things.
8. Before manifestation world existed in Brahman & came into being as Virat.
9. From Virat came human beings, cattle, says the Brihadaranyaka Up.
10. Shrutis: Atman, entered in bodies. Jiva upholds vitality.
11. Pure consciousness, subtle body, reflection of pure consciousness on subtle body – these three together constitute a Jiva.
12. Maya of Ishvara its power of creation, deludes all. It deludes the Jiva.
13. Jiva, believes himself powerless, identified w/ body, subjects to grief. Thus is described in brief the duality created by Ishvara.

JIVA CREATES 7 KINDS OF FOOD
14. Saptanna Brahmana: there is duality created by the Jiva. By action and reflection the Jiva creates seven kinds of food (objects on experience).
15. One kind for men, 2 for celestials, 4th for animals, & 3 for Self.
16. Grains such as wheat (men), ingredients of sacrifices (are for the Devas), milk (lower animals); & mind, speech, vital airs (are for Self).
17. Though all are created by Ishvara, by action, reflection Jiva converted them into his objects of enjoyment, hence they are said to be his creation.
18. they are created by Ishvara and become objects of experience and enjoyment for the Jiva, so they are related to both, like a woman to parents & to her husband.
19. In the actual creation of the objects, the modifications or functions of Maya, the power of the Lord are the cause; whereas for the actual enjoyment of those objects it is the modifications or functions of the inner organs of the Jivas that are responsible.

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JIVA CREATES THESE FEELINGS
20. Objects by Ishvara (gems) do not alter.gems affect different people differently
21. One feels happy, another feel disappointed. And a man uninterested
22. Jiva creates 3 feelings. Gem created by Ishvara remains same throughout.
23. same woman appears as a wife, daughter-in-law, a mother; but she is unchanged. 

MIND’S MODIFICATION
24. (Obj): but no changes in woman’s appearance result from people’s ideas of her.
25. (Rpl): Not so. The woman has subtle body they can change her mental state.
26. (Obj): mind cannot affect objects perceived thru the senses in the waking state.
27. (Rpl): mind assumes form of object which it comes into contact
28. Melted like melted copper assumes the form of the mould.
29. Or just as sunlight assumes the forms of the objects which it illumines.
30. Mind’s modification proceeds to object of cognition it assumes the form.
31. Two kinds: ‘material’(cognized by mind being modified) ‘mental’ by the witness-consciousness

MENTAL CREATION (CONTD)
32. ‘mental’ creation which causes bondage to the Jiva, for when these ‘mental’ objects are there, pleasure and pain are also there.
33. In dream, man is bound by the intellect to pleasure and pain, In deep sleep, in a faint and in the lower Samadhi (when the mental functions are temporarily suspended), no pleasure or pain is felt in spite of the proximity of outer objects.
34. Liar told boy was dead;. he was still alive; father believed, and was aggrieved.
35. His son had really died, no news reached him, he would have felt no grief. This shows that the real cause of a man’s bondage is his own mental world.
36. Because external objects give shape to the mind (which create the mental world).
37. cognition is concerned with the existence of objects and not with their utility.
38. (Obj):Yoga needs to be practiced; what is the necessity of knowledge of Brahman

NEED TO DESTROY MENTAL CREATION
39. (Reply): final destruction of the mental creation is not possible without a direct knowledge of Brahman. This is proclaimed by the Vedanta.
40. The duality of Ishvara’s creation may continue, but the non-dualist, when convinced of its illusoriness, can nonetheless know the secondless Brahman.
41. When all duality disappears at dissolution of universe, secondless Atman still remains unknown, because then, as in deep sleep, there is no teacher and no scripture, though there may be absence of duality.
42. The world of duality created by Ishvara is rather a help than an obstacle to a direct knowledge of the non-duality. Moreover, we cannot destroy the creation, so let it be. Why are you so much opposed to it ?

JIVA’S CREATION OF DUALITY
43. The world of duality created by Jiva is of two kinds: that which conforms and that which does not conform with the scriptural injunctions. The former should be kept in mind until Brahman is realized.
44. Reflection on the nature of the Self as Brahman is the mental world that conforms with the scriptural injunctions. Even this duality in conformity with the scripture is to be renounced after Brahman is realized. This is the direction of the Shruti.

RENOUNCING SCRIPTURES
45. ‘Who studied scriptures, repeatedly practiced what they enjoin, should renounce them after knowing the supreme Brahman, [Amritanada Up]
46. after experiencing Brahman as his Self, discard husk, finding grain’.[AB Up]
47. ‘Wise having experienced Brahman as Self, should keep his higher intuitive faculty (prajna) united with Brahman. He should not oppress his mind with many words, for they are a mere waste of energy’. [Brihadaranyaka Up]
48. Shruti: ‘Know that One and give up other talks’ [Mundaka Up] and ‘A wise man should restrain his speech and keep it within the mind’. [Katha Up]

REJECT WHAT IS NOT IN CONFORMITY
49. The duality of the mental creation of man which is not in conformity with the scripture is of two kinds, violent and dull. That which gives rise to lust, anger and other passions is called violent and that which gives rise to day-dreams is called dull.
50. Before studying nature of Brahman, necessary to give up both; for, mental poise and concentration are the prerequisites for study of Brahman, says the Sruthi.
51. In order to achieve and to be established in, the state of liberation these two must be given up. One who is subject to the urges of lust and other passions is unfit for liberation in life.
52. (if the desires remain), you will have births also. So be satisfied with heaven.
53. pleasures of heaven are defective, renounce; give up source of evils, passions ?
54. If cherishing the false idea that you have attained liberation, you do not completely give up passions, you transgress laws of scriptures and are self-willed.

KNOWER OF BRAHMAN REAL AND FALSE
55. Sri Sureshvara says, who pretends to be knower of Brahman and yet lives without moral restraint is like a dog that eats unclean things. [Naiskarmyasiddhi-IV-62]
56. Before knowledge, you suffered only from pain of your own mental imperfections now, suffer censure of world as well.How glorious is effect of your knowledge ?
57. O ! Knower of Truth, do not sink to level of pigs in sty ! Freeing yourself from all the defects arising from your mind, be worshipped by the world like a god.

CONQUESTS
58. The scriptures dealing with liberation proclaim that these urges of passions can be overcome by (constantly) thinking over the fettering nature of the objects of desire. Adopt these means, conquer the passions and be happy.
59. (Obj)What is harm in letting imagination play on the objects of desire ?
(Rpl): Such mental preoccupation with objects of desire is very seed of all evils, so says Lord Sri Krishna.
60. ‘If a man dwells mentally, gets attached, longs, angry, ruination [Gita-II.62]
61. This tendency of thinking on objects may be overcome by meditation on the attributeless Brahman. This can gradually be done at ease by first meditating on Ishvara.
62. One who has understood intellectually the nature of the secondless Brahman and who is free from the defects of intellect, should live in solitude and over a long period practice Japa of Aum and thus control the vagaries of the mind.
63. When the ‘mental world’ is thus conquered, (other) modifications of the mind (gradually) cease – the mind keeps mum like a dumb person. This method was variously explained by Vasistha to Rama.
64. With the direct knowledge of the unsubstantiality of the phenomenal world arises the profound bliss of Nirvana.
65. A steady and concentrated study of the scriptures and discussion on the truth with the teacher and other learned persons lead to the conviction that the calm of deep reflection born of the disappearance of the last vestiges of desires and passions is the highest state.
66. If sometimes owing to actions performed in previous births the mind of a reflective man is distracted by desire, then it may be brought back to a peaceful state by the constant practice of spiritual meditations.

LIBERATED ONE
67. That man whose mind is not subject to distraction is not merely a knower of Brahman but Brahman Itself – so declare the sages versed in the scriptures of Vedanta.
68. One whose mind does no longer dwell on whether he knows Brahman or not but who remains identified with pure consciousness or knowledge is not merely a knower of Brahman but Brahman Itself.
69. This liberation in life is the final step attained (projected on the world of Ishvara). So in this chapter we have described how the duality created by the Jiva differs from that created by Ishvara.