Q. 421 – Creation and lIlA

Q: I ‘understand’ that Brahman is Eternal, Changeless, Being, Its the mAyA aspect that is puzzling. Why create an illusion and then ignore it thru dispassion, observation, witnessing, spiritual practice, etc… the very thing you (Brahman) made for your play of a world/dream you now must awaken from. I have often pondered that Brahman did not make/create the world but the mind/Self did thru a type of mis-creation a false identification. Does this make any sense?

A: The ‘final’ message of Advaita is that there is ONLY brahman (i.e. really, really ‘non-dual’). Ideas such as mAyA are part of the interim teaching to help lead the mind to that final realization. Eventually, they have to be dropped. brahman did not create anything – there is no world as a separately existing entity – it is all only brahman. So yes, as you say, the apparent separation is effectively generated by the mind as a ‘false identification’. Read the adhyAsa series that I posted – http://www.advaita-vision.org/adhyasa-part-1/ – or better still read my book ‘A-U-M: Awakening to Reality’, which is all about this ‘final message’.

Q. 416 – More on evil

Q: If everything is the manifestation of consciousness, is there any explanation for so much pain, suffering, illness, disease, starvation, depression etc?

I have read and understood that Consciousness manifests itself in everything and  through human beings in order to experience the life (or dream) it created.

If this is so then one comes to the conclusion that sadism and masochism are experiences Consciousness also wants to feel, bearing in mind the atrocities that humans are committing nowadays.

A (Dennis): This is a question I am sure many will relate to. I can provide an answer in a number of ways.

Firstly, similar questions have been asked before. See, for example, Questions 100, 120 and 134. Secondly, I could throw this open to the other bloggers who may look at it from different angles. Let me know if you want me to do this. Thirdly, here are a couple of ideas that may help.

If, by ‘Consciousness’, you mean the non-dual reality (which I assume you do – so do I) then you have to concede that from that point of view there can be no ‘experiences’ and no value judgments. If you accept the conclusion of Advaita – ‘all there is is Consciousness’, then Consciousness is all there is! It is a bit like using steel to make scalpels and also to make daggers. From the standpoint of the steel, both are steel only. It is only the person who says one is good and the other bad. And the person, too, is only Consciousness.

Another way of looking at it is by comparing it to dream. Presumably you have dreams in which ‘bad’ things happen? Why do you do this? Why not always dream about good things? But, when you wake up, does it really matter? Was the bad thing really bad? When you realize the truth, you also know that the waking world is ultimately no more real than the dream world. Both are turIya, only.

Finally, you should note that Consciousness does not do anything, does not desire anything. Nor does it experience anything, either for itself or ‘through’ the supposedly created entities. The ‘bottom line’ of Advaita is that nothing has ever been created.

Q.406 Multiverse

Q: Although understanding that there is only one  true Self, can we not imagine multiple parallel consciousness-es of multiple Self’s? Are there any categorical arguments against such a thing existing? If Brahman came ‘of itself’ (anAdi, beginningless) ,  could there not equally be many anAdi Brahmans? I know that this doesn’t help in calming our brains at all, but it does challenge the non dual core concept, doesn’t it?

A (Dennis): There is only Consciousness, which is non-dual. There are not subject(s) and object(s). You can imagine whatever you like but imagination is not reality. Multiverse(s) is/are the realm of cosmologists trying to make sense of perceived things. But perceived things are mithyA. Even the perceiver is mithyA. It would not matter if there were multiple universes, they would all still be mithyA.

In kArikA-s 2.20 – 28, Gaudapada derides some 36 different, then current, theories of the nature of reality and concludes: “All these ideas are nothing but imaginations in Atman. In Consciousness, there is neither creation, nor sustenance, nor destruction – all are mAyA.”

Vedanta the Solution – Part 34

VEDĀNTA the solution to our fundamental problem by D. Venugopal

Part 34 answers some doubts as to how Brahman can be the cause of the world and differentiates saguNa from nirguNa.

There is a complete Contents List, to which links are added as each new part appears.

Tattvabodha – Part 18

Part 18 of the commentary by Dr. VIshnu Bapat on Shankara’s Tattvabodha.This is a key work which introduces all of the key concepts of Advaita in a systematic manner.

The commentary is based upon those by several other authors, together with the audio lectures of Swami Paramarthananda. It includes word-by-word breakdown of the Sanskrit shloka-s so should be of interest to everyone, from complete beginners to advanced students.

Part 18 concludes the description of the ‘creation’ of the five basic elements and then moves on to the description of the evolution of the subtle sense organs of the jIva.

There is a hyperlinked Contents List, which is updated as each new part is published.

Tattvabodha – Part 17

Part 17 of the commentary by Dr. VIshnu Bapat on Shankara’s Tattvabodha.This is a key work which introduces all of the key concepts of Advaita in a systematic manner.

The commentary is based upon those by several other authors, together with the audio lectures of Swami Paramarthananda. It includes word-by-word breakdown of the Sanskrit shloka-s so should be of interest to everyone, from complete beginners to advanced students.

Part 17 begins the analysis of creation. The nature of mAyA is explained and the description of the five basic elements is begun.

There is a hyperlinked Contents List, which is updated as each new part is published.

The Mystery – Part 4

Continuing this new, short series presenting the booklet by Bimal Prasad, in which he answers some ‘Rarely Asked Questions’ on Life. Primarily from the perspective of Advaita, questions addressed include the nature of happiness, consciousness, mind and ego. There is also practical guidance on meditation in the final chapter. Answers are relevant and succinct, so that many of the issues of interest to the seeker are covered.

This fourth part addresses  creation and the nature of the ego. See the Contents List or go straight to Part 4 of the series.

The complete (electronic form) booklet may also be purchased from Amazon.

Nisargadatta terminology

A frequent contributor to the site, Vijay Pargaonkar has provided the following valuable information rearding the terminology of Nisargadatta Maharaj:

When references to Nisargadatta Maharaj and his teachings come up at the AV forum during discussions, the arguments often seem to become tangential. I think this is mainly due to the differences in terminologies and definitions used by the followers of Nisragadatta and the ones used in traditional Advaita forums.

Last week I came across a rare Satsang tape in Marathi where Maharaj clearly lays out his version of the Creation Model and Prakriyas while explaining various Advaita terms according to his definitions. I have excerpts of this Satsang translation (as I heard and understood) below, where I have indicated the Sanskrit/Marathi terms along with the English terms used by the translator – the translator has actually chopped the live recording and inserted his English translation in between.

Creation Model

Prior to your waking is Nirguna, the substratum of Waking. The Nirguna is not at all bothered by this samara (samara = ‘war (of life)’). In Nirguna appeared knowledge (Bodha).  This is pure Consciousness or Beingness or the Sense “I am” that has no shape or form. In this pure Consciousness there appeared a slight perturbation or movement and the pure Consciousness then grabbed a body-form (deharupa). After wearing this body form it started calling itself a man or woman while bound by different concepts (I am this; I am that; I am going; I am coming etc.). These concepts are all imaginary (Kalpana) and not real. Continue reading

Serialization of Yogavasishta 4

yogavasishta3

Professor Sri Kuppa Venkata Krishna Murthy, Chairman and Managing Trustee of I-SERVE, the Institute of Scientific Research on Vedas, has kindly given permission for Advaita Vision to serialize his 6-volume ‘Musings on Yogavasishta’. Written in Telugu, the work has been painstakingly translated by our Dr. Ramesam Vemuri and published by Avadhoota Datta Peetham.

Rather than reproducing successive extracts from the books each month, as has been done with our other two serializations, the books themselves will be made available for download in PDF format. Each part will be associated with a page at the main website, which will contain a Contents List for that volume. Links to all of the volumes will be provided on a general Contents Page.

The fourth part to be published is Part 3 (ORIGINATION). (We began with Part 7 of the Series as it provides an overall summary of the Non-dual teaching and is a better introduction than simply jumping in at Part 1.) As Ramesam puts it: “The main thrust of the teaching by Sage Vasishta is that the visible world has no real origination. He establishes that the space-time-causation of the phenomenal world is illusory and arises out of pure mentation.” A timely coincidence with Charles’ series on Kant, where he notes that “Kant’s position, therefore, translated to Advaita terms, is that space and time are only valid in the context of transactional (vyAvahArika) reality, and therefore not truly Real (pAramArthika).”

Please go to the Contents Page to read the Announcement and general introduction from Ramesam. The page for this Third Volume, Part 3 (ORIGINATION) also contains the download link for the PDF file (0.9MB).