IN RESPONSE TO NAVEENA CK'S QUERY ABOUT A VEDANTA POINT
Sugata Bose : Explore deep into man and you will find God. Explore deeper still and you will find the Real Man. And then the trinity will coalesce to become one, the one indivisible being which is beyond description, for who will describe then and to whom?
Naveena CK : Why a God is necessary between man and Real man? God is himself real man.
Sugata Bose : Here by God is being meant the dualist's conception of God and by Real Man is being meant man's non-dual perceived Self with the faintest trace of ego left as locked up residue whereby he can climb down the ladder of life to the phenomenal plane of terrestrial living again. The one indivisible being is the final Self without a trace of ego left where there is neither coming nor going but an existence-consciousness absolute that is transcendental to a fault and is even beyond the witness zone of the Self perceiving the shadowy infinite string of bead-like universes hung about the necklace of worded life.
Naveena CK : Fair enough from a dualist's perspective. Viveka Chudamani speaks almost the same.
Sugata Bose : My perspective is neither the dualist's nor the non-dualist's. It is not even textual but the standpoint in verbal terms from personal realisation. It has agreed with the scripture and has been doing so, and I am happy for that.
Naveena CK : From a Monist's perspective, a God as an intermediary is not necessary. He and His Real Self is sufficient to explain.
Sugata Bose : Simplistic misapprehension of scripture.
Naveena CK : which one?
Sugata Bose : The trinity of man, God and Brahman cannot be done away with for it is the fundamental feature of trinitarian life. Acceptance of the apparent man is automatically acceptance of God or Nature or whatsoever Being with attributes. Add unto it the Real Man and you have the set of the trinity complete. But the Self beyond all description and cognition, so to say, is the coalesced essence of everything and nothingness, too, the state of 'videha mukti' which simply cannot be brought within the ambit of descriptive language. You may call it Real Man as Swamiji has done in his London Lecture 'The Real and the Apparent Man' but it defies all sense, sensibility, cognition, definition, nomenclature, linguistic or mathematical description. It simply cannot be defined or named but ever is the essence like the non-existent existent axis of manifested reality.
Sugata Bose : Explore deep into man and you will find God. Explore deeper still and you will find the Real Man. And then the trinity will coalesce to become one, the one indivisible being which is beyond description, for who will describe then and to whom?
Naveena CK : Why a God is necessary between man and Real man? God is himself real man.
Sugata Bose : Here by God is being meant the dualist's conception of God and by Real Man is being meant man's non-dual perceived Self with the faintest trace of ego left as locked up residue whereby he can climb down the ladder of life to the phenomenal plane of terrestrial living again. The one indivisible being is the final Self without a trace of ego left where there is neither coming nor going but an existence-consciousness absolute that is transcendental to a fault and is even beyond the witness zone of the Self perceiving the shadowy infinite string of bead-like universes hung about the necklace of worded life.
Naveena CK : Fair enough from a dualist's perspective. Viveka Chudamani speaks almost the same.
Sugata Bose : My perspective is neither the dualist's nor the non-dualist's. It is not even textual but the standpoint in verbal terms from personal realisation. It has agreed with the scripture and has been doing so, and I am happy for that.
Naveena CK : From a Monist's perspective, a God as an intermediary is not necessary. He and His Real Self is sufficient to explain.
Sugata Bose : Simplistic misapprehension of scripture.
Naveena CK : which one?
Sugata Bose : The trinity of man, God and Brahman cannot be done away with for it is the fundamental feature of trinitarian life. Acceptance of the apparent man is automatically acceptance of God or Nature or whatsoever Being with attributes. Add unto it the Real Man and you have the set of the trinity complete. But the Self beyond all description and cognition, so to say, is the coalesced essence of everything and nothingness, too, the state of 'videha mukti' which simply cannot be brought within the ambit of descriptive language. You may call it Real Man as Swamiji has done in his London Lecture 'The Real and the Apparent Man' but it defies all sense, sensibility, cognition, definition, nomenclature, linguistic or mathematical description. It simply cannot be defined or named but ever is the essence like the non-existent existent axis of manifested reality.
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