Vedanta the Solution – Part 47

VEDĀNTA the solution to our fundamental problem by D. Venugopal

Part 47 begins the explanation of the mahAvAkyatat tvam asi‘. It first deals with the ‘direct’ (vAchyArtha) meaning. The 3 indicators (lakShaNA-s) for deriving the implied or intended meaning (lakShyArtha) of a word are then examined.

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

Tattvabodha – Part 23

Part 23 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 23 continues the enquiry into the statement ‘you are That’ (tat tvam asi) and looks at the meaning of ‘you’ and ‘That’.

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

Tattvabodha – Part 22

Part 22 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 22 begins the enquiry into the statement ‘That thou art’ (tat tvam asi) and looks at the differences between AtmA and jIva.

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

Tattvabodha – Part 21

Part 21 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 21 begins the chapter on micro and macrocosm with a look at the jIva and its distinction from Ishvara.

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

Q.394 – Becoming One

Q: The question about Ishvara, Atman, Brahman gets confusing once a person starts reading and gaining knowledge from different branches of religions or schools of philosophy. So to put my question as simply as possible: If we are all Brahman then how does Karma come into play for us as individuals ? (As technically it’s Brahman acting against Brahman.)

One other thing:

Let’s say there are two people ( You and Me ) who realises the truth and doesn’t need to take rebirth again, so once their body dies, their Atman merges back with Brahman. So once that happens, do both these people become one ? At the highest level, Yes ! Because they were always One ! But would a part of them both remain ‘Them’ ? As in a person who sent a mail and a person who replied to it ? If so, then is that ‘Part’ what we’d call a soul ?

A (Dennis): In reality there is only brahman, non-dual, formless, eternal etc.

The world (including the ‘person’) is mithyA, neither real nor unreal, depending for its existence on brahman. The ‘person’ is a mind-body, ‘animated’ by Consciousness via a ‘reflection’ of brahman in the mind. This concept, called chidAbhAsa, is fundamental to understanding the seeming problems you raise. See my essays on this subject: There is an article called “The ‘Real I’ verses the ‘Presumed I’ – An Examination of chidAbhAsa” – http://www.advaita-vision.org/chidabhasa/ and a follow-up blog called ‘Continuing Reflections on Reflection’ at http://www.advaita-vision.org/continuing-reflections-on-reflections/. Continue reading

Q. 390 – karma and judgement

Q: On the subject of karma please could you explain who or what decides on the destination of the “stamp/soul/” to a higher or lower life form. It would seem to be a judgmental decision based on our behaviour so presumably cannot be “Self” which is unaffected and affects nothing?

A (Dennis): You have to distinguish between paramArtha and vyavahAra. The absolute reality is that there is only brahman – non-dual Consciousness. There is no world separate from Consciousness, no people separate from Consciousness. The world and people are mithyA. So, in reality karma has to be mithyA also; there is no birth, no death, no reincarnation, no one who acts and no one to be reborn as a cockroach.

Explanations at the level of vyavahAra are interim explanations for the benefit of someone who does not yet appreciate the above. At this level, there seems to be cause and effect and all the apparent scientific laws that operate in the world. Ishvara is the name given to the ‘entity’ of ‘brahman + mAyA’ who lays down these laws. But the laws are not operated by Him on an individual basis; they are simply the ‘rules’ that are necessarily followed by everything in creation (such as gravity, Newton’s Laws etc). There is no ‘judgement’ involved at all.

Wave and Ocean

The ‘ocean-wave’ metaphor is a potentially powerful one but is often misunderstood. Here are a few quotes pulled off the Internet from a Google search:

 “The waves emerge briefly as a separate entity; however, just as quickly merge back into the ocean of which it is a part. Us, as human beings, are very much like the waves of the ocean. We briefly surface and display a uniqueness that cannot be duplicated; however, in the end, we reunite with the Whole.”

 “Actually our existence is just like an ocean. You are a wave of the ocean. You may be the most powerful, most thunderous, most beautiful and most inspiring wave of this ocean. But in the ultimate analysis you are just a wave. And the destiny of a wave is to merge again into the ocean. One day your little wave will also merge in the ocean of existence. Contemplate on this and understand the reality. We all are simple and ordinary in front of this huge cosmic play that is going on.”

 “To explain this further, Babaji gave beautiful example of wave – the wave by itself has no identity, it has identity of wave only for a certain time.  When it rises it is known as wave, but once it merges back into the ocean the wave no longer remains the wave, it becomes the ocean.  We have the karmic illusion of different and separate identity.  When we go in, there is no difference, we are particles of that One.” Continue reading