CAUSAL BODY ATMA BODHA 14

                                              

THE CAUSAL BODY ATMA BODHA 14

ANADYAVIDYA ANIRVACHYA KARANO-PADHi-RUCHYATE

UPADHI TRITAYADANYAM ATMANA-MAVADHARATET

“The indescribable and beginingless AVIDYA is the CAUSAL BODY.  Know for certain that the Atman is other than these three conditioning bodies(upadhis)

When there is the accidental non- apprehension of the Real, the cause has to be seen in the illusion that has been created. It is then the misapprehension begins. The reality of a thing is veiled or covered. This is otherwise called Avarana. Here the truth is not known. This is the reason why we are forced to misinterpret the reality as our imagination is misdirected This aspect is called VIKSHEPA. The delusory projection thus caused is called ADHYASA. When the intellect is clouded by ignorance or Avidya, the mind is in agitation and sees a picture of dark despair! Because of this ignorance the misunderstanding of the spirit begins. Identifying with the layers, the delusory sense of individuality lifts its head. Thus this ego experiences the pains and agony of mortal existence or ‘Samsar.

This Avidya is called the Causal Body because, this ignorance of an Eternal spiritual perfection is the cause for all our insatiable desires in the intellect, thoughts in the mind, and actions through the body. The Gross and Subtle Bodies are the products of AVIDYA and so it is called Causal Body.

 The word Anadi can be split as NA + Adi= that which has no beginning. It is rather very difficult for the aspirants of Vedanta to accept and assimilate the meaning. Sankara describes Avidya as indescribable.  We can express, explain or describe a thing only if it exists. It is very difficult to explain Avidya because it  cannot bring fully perception, feeling and thought within our experience. Avidya can neither be said as existent nor as nonexistent ( or both). Therefore, it is inexplicable. Avidya is called primal IGNORANCE. It takes the non eternal as eternal, the impure to be pure, the pain producing to be pleasure producing, and the non – Atman to be Atman!

Vedanta is defined as BRAHMA VIDYA. It is a description of the Brahman or the SELF or the Atman. It has nothing to do with Avidya. The seeker has come to the teacher seeking knowledge and not seeking to realize Ignorance which is impossible. Is it possible to see darkness if you hold a torch and go in seaech of it?vvvvv

THE CAUSAL BODY ATMA BODHA 14

ANADYAVIDYA ANIRVACHYA KARANO-PADHi-RUCHYATE

UPADHI TRITAYADANYAM ATMANA-MAVADHARATET

“The indescribable and beginingless AVIDYA is the CAUSAL BODY.  Know for certain that the Atman is other than these three conditioning bodies(upadhis)

When there is the accidental non- apprehension of the Real, the cause has to be seen in the illusion that has been created. It is then the misapprehension begins. The reality of a thing is veiled or covered. This is otherwise called Avarana. Here the truth is not known. This is the reason why we are forced to misinterpret the reality as our imagination is misdirected This aspect is called VIKSHEPA. The delusory projection thus caused is called ADHYASA. When the intellect is clouded by ignorance or Avidya, the mind is in agitation and sees a picture of dark despair! Because of this ignorance the misunderstanding of the spirit begins. Identifying with the layers, the delusory sense of individuality lifts its head. Thus this ego experiences the pains and agony of mortal existence or ‘Samsar.

This Avidya is called the Causal Body because, this ignorance of an Eternal spiritual perfection is the cause for all our insatiable desires in the intellect, thoughts in the mind, and actions through the body. The Gross and Subtle Bodies are the products of AVIDYA and so it is called Causal Body.

 The word Anadi can be split as NA + Adi= that which has no beginning. It is rather very difficult for the aspirants of Vedanta to accept and assimilate the meaning. Sankara describes Avidya as indescribable.  We can express, explain or describe a thing only if it exists. It is very difficult to explain Avidya because it  cannot bring fully perception, feeling and thought within our experience. Avidya can neither be said as existent nor as nonexistent ( or both). Therefore, it is inexplicable. Avidya is called primal IGNORANCE. It takes the non eternal as eternal, the impure to be pure, the pain producing to be pleasure producing, and the non – Atman to be Atman!

Vedanta is defined as BRAHMA VIDYA. It is a description of the Brahman or the SELF or the Atman. It has nothing to do with Avidya. The seeker has come to the teacher seeking knowledge and not seeking to realize Ignorance which is impossible. Is it possible to see darkness if you hold a torch and go in seaech of it?