While philosophy may remain satisfied with the conceptual comprehension of the absolute and science with the never-ending search for it, religion points out the way to its immediate apprehension. Swami Satprakashananda (Methods of Knowledge according to Advaita Vedanta, Swami Satprakashananda, Advaita Ashrama, 1965. ISBN 81-7505-065-9. Read Extract from this book, which is highly recommended.)
Science relies on making observations as its fundamental starting point. From these, inferences may be made, theories postulated, predictions made on the basis of those theories and experiments devised to test those predictions. But, again, those experiments rely upon further observations. No definite, conclusive statements may be made because further observation might show them to be false. A classic example of this was the belief that swans were white. So entrenched was this belief up to the end of the eighteenth century, because every swan that anyone had ever seen had always been white, that one text book on logic used the statement ‘All swans are white’ as an example. And then an exploration to Australia found a black swan… Continue reading →
” a documentary that investigates the spiritual search; the search for the essential questions of human life: is there an eternal part of ourselves? what has lasting meaning? where do we find certainty? Rather than philosophical discussion, it explores the possibility of living a life devoted to a search for answers, and the radical possibility that answers exist, closer than we can imagine, within our selves.”
In spite of the contradiction pointed out to his theory as above, the Dvaitin contends further that by the same argument the principal statement “tat tvam asi” renders the indwelling self unreal, in which case what is the difference between the two sentences “mind is Brahman” and “indwelling self is Brahman”? This is answered as follows:
Taking the first sentence “mind is Brahman”, the relationship between the two words mind and Brahman is that of effect and cause. Hence we understand the unreality of the effect – the mind – as in the case of “pot is clay”. As for the second, the indwelling self can never be created and never be born – only the body has birth. Continue reading →
The most succinct description of the Gita is in the first verse of the ‘Meditation on the Gita’ traditionally recited before Chapter 1. It is a salutations to Bhagavad Gita, addressed as ‘Bhagavati, Amba’ (goddess, mother). This is what it says about her:
> She is revealed to Arjuna by the Supreme Lord himself.
> She is presented by the ancient sage Vyasa in eighteen chapters in the middle of the Mahābhārata.
> She is a shower of the nectar of non-duality that frees one from the root cause of unhappiness in life. Continue reading →
My new book is scheduled for publication July 16th 2012 and can now be pre-ordered from Amazon. I’ve provided the chapter ‘Has the universe been created?’ as a sampler and also included the complete list of contents.
This book is aimed at those people who do not know what Advaita is (and wonder why you are wasting so much of your time on it). So buy copies for friends and relations! It covers all of the essential teaching in an authentic, traditional manner. So you need have no qualms about your friends getting the wrong ideas. (You could even read it yourself – it is less than 100 pages long.)
To determine that awareness is my true self and that my true self is not my ‘I’ concept, I’ve been looking into the ‘I’ concept. It is not my mind, because I can say ‘my mind’. It is not my body, because I can say ‘my body’, but could it be the mind body complex? Most would say no, because the mind and body are plural and the self cannot be plural. However, I’m confused because I don’t see it this way. I see the mind and body as acting as one, which means that the ‘I’ could possibly be it. It is difficult to determine where the mind begins and the body ends, and vice versa, so I see them as one, like the Yin Yang symbol. How do I know that the true self is not the ‘I’ concept that arises within me? Is it because I can make the ‘I’ concept the object of awareness, thus it cannot be the subject? Continue reading →
A queer accident happened about four years ago in 2008.
A long iron rod pierced through the chest of a 25 year old young man in a driving mishap. Fortunately, the person had access to one of the top hospitals in New Delhi, India. Thanks to the developments in the surgical techniques, he survived the accident, was out of the hospital in a couple of weeks with a sound body and mind. He was Mr. S. Dutta, a software engineer. Neither his expertise nor his personality was affected by the accident. He retained his memories, his knowledge and skills and his temperament also did not change. In effect he continued to be the same person as before the gruesome accident.
The universe and everything in it, including the objects that are being investigated, the person doing the investigation and the discipline of science itself are all mithyA – they are not themselves real at all. Here is a short definition of mithyA that I give in the new edition of ‘Book of One’:
Literally, the word means ‘incorrectly’ or ‘improperly’ and this refers to our treating things as independently ‘real’ when they are not. The word ‘independently’ is important here, because we are not saying that the chair on which you are presently sitting is illusory – obviously it is not! What is being pointed out is that it is not a substance-in-itself. It is probably made of pieces of wood, connected together by special joints and adhesive. The final form is designed to be suitable for sitting upon comfortably. In theory at least, you could disassemble the chair and use the pieces to build a table. ‘Chair’ is simply the name that you give to this particular form. The actual substance is wood. Continue reading →