Continuing Reflections (on reflections)

reflections

Back in April I wrote an article which looked into the concept of chidAbhAsahttp://www.advaita-vision.org/chidabhasa/. This is the idea that the ‘notion of I’ is a reflection, in the mind, of the non-dual consciousness. The theory is called pratibimba vAda in advaita. It says that there is only one ‘real’, pAramArthika or witnessing Consciousness, although there are many jIva-s; one ‘original’ (bimba) and many ‘reflections’ (pratibimba-s).

But of course, reality is non-dual, so it makes no sense to talk of a ‘Consciousness’ and a ‘reflected Consciousness’! So how do we explain this? In order for there to be a reflection, there have to be two things: an original thing, and some medium in which a reflection can take place. This is obvious in the case of the mirror. We cannot see our face in order to be able to shave or apply make up by looking into empty space. We cannot even do it by looking at a blank wall. There has to be a mirror or some reflecting medium which can serve as a mirror. Here, we seem to be saying that there is Consciousness and a reflecting medium – the mind. But of course if we have these two things, then we’re talking about dvaita not advaita.

Shankara’s Advaita introduces the concept of mAyA to provide a sort-of explanation for the world-appearance but the dvaitin may argue that, pedantically, brahman and mAyA are still two things. Only if we can explain everything in terms of paramArtha alone, he might say, can we establish non-duality. Of course, we can be pedantic too – you cannot explain anything in paramArtha, only in vyavahAra! But we acknowledge that mAyA is mithyA. In reality, there are no jIva-s, no world, no reflections. So, the bottom line is that reality is non-dual, so that we do not really have to justify the theory at all! Continue reading

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.

Q. 363 – Divine Grace

Q: Over the past eight years I have developed a personal relationship with a God of my understanding – or should I say with a God of my non understanding and I know that the term God is loaded and perhaps not word enough. I love God and naturally want to be with God.

 I have some experience of Hinduism and spent time studying Buddhism, I even spent time living at a Buddhist center while going about my ordinary business of work, life and family. I couldn’t continue with Buddhism even though they were wonderful people because in my heart I knew it was not the right path for me and I felt conflicted. I returned to my love of Hindu practices because it felt more right for me and over the past two years I have tried to find my way. I have deepened my understanding through reading books, internet teachings on you tube and meditation. 

 More recently I have ventured upon Advaita Vedanta and it feels right for me. However, I have no teacher and no one to ask when I have questions.  Sometimes it all gets a bit too non dual for me and I feel disconnected from the love part with all the philosophy and intellectual explanations.  I experienced the grace of God eight years ago when I was in a desperate plight and Divine Grace is an absolute for me. What I want to know is how does Grace happen, is it Brahman or Divine consciousnesses. Thank you for any time and consideration you might give to answer my question. Continue reading