Advaita in the Vedas – Rig Veda 10.90.2

Alongside Rig Veda 1.164.46, 10.90.2, part of the famous Purusha Sukta, is one of the most succinct declarations of Advaita in the Vedas. It goes further than 1.164.46, as it gives a name to ‘what is one’ – Purusha (the Self). It says,

It is the Self who is all this – whatever has been and whatever is to be.

We could easily mistake this for a mantra from the Upanishads or another Advaita text, as it is perfectly in-line with their teachings. For this reason, it is unsurprising that it later appears in the Upanishads, in Shvetashvatara 3.15. Continue reading

Advaita in the Vedas – Rig Veda 1.164.20

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In exploring Advaita, we may have heard of the metaphor of the two birds,

Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating. [1]

The two birds are the jiva (the one which eats) and paramatman (the one which looks on without eating). The jiva is bound, attached to karma and its fruits, whereas the paramatman is free from karma. Identified as the jiva, the ‘enjoyer’, we ‘taste’ the fruits of action (pleasure and pain). Identified with the paramatman, we do not experience the duality of pleasure and pain as there is no attachment to them.

The two birds highlight the contrasting ways of conducting action – with or without attachment. In the jiva, we act to attain certain fruits (desirable outcomes) of our actions. Whereas, in the paramatman, we act without any desire or discrimination between success and failure or pleasure and pain. The paramatman is the Advaitin witness, whilst the jiva is still caught up in the dualistic experience of self (subject) and ‘other’ (object).

What we may not know is that the ‘two birds’ metaphor originates from Rig Veda (1.164.20). Continue reading

Advaita in the Vedas – Rig Veda 1.164.46

This post marks the beginning of a series called ‘Advaita in the Vedas’, where different Vedic mantras are explored for their similarities with the Upanishads’ to highlight how they share the same truth of Advaita.

We start with Rig Veda 1.164.46. Its famous saying, “The wise speak of what is one in many ways”, perfectly encapsulates Advaita. In the mantra, it is explained that the various devas – including Indra, Mitra, Varuna and Agni – are some of the “many ways” spoken of. By understanding the devas as the different names for “what is one”, it cuts through any need to distinguish between them.

When we take the devas as being separate from one another, it may be confusing when we find instances in the Vedas where they overlap. For example, Agni being credited with Indra’s achievements of slaying Vritra and releasing the waters or attributed with Surya’s characteristic of being the light which shines down on all the worlds. The mantra reminds us that these three devas are not separate, but the diverse expressions of what is one which is at the heart of Advaita.

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Who is a ‘tattvadarshI’?

The final goal of all the seekers on the Advaitic path is the realization of the nameless formless and featureless “tat” (That), “like It really is,” free from the distortions and aberrations introduced by the perceptual apparatus (the normal ‘vision’) we are accustomed to in our day-to-day life. Many a seeker, though very endowed, intelligent and well-read in scriptures, often finds it difficult to discern between one’s own true intuitive grasp of the Ultimate Advaitic Truth and mere intellectual decipherment of the verbal content of the teaching. Bhagavad-Gita highlights this fact eminently when it says:

मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये ।
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ॥
— 7.3, BG.

Meaning: Among thousands of men, one perchance strives for Perfection; even among those who strive and are perfect, only one perchance knows “me” (i.e. Pure Consciousness) in “true essence” ( तत्त्वतः ).

Shankara explains the meaning of the word ( तत्त्वतः ) as “like It Is” ( यथावत् ) i.e. in Reality, in Its essence. Continue reading

‘sarvAtmabhAva’ – 3/4

Part – 2

We shall continue with the shruti and bhAShya citations on sarvAtmabhAva in this Part of the Series. Continuing from Part – 2 :

(iv)  विद्यायाश्च कार्यं सर्वात्मभावापत्तिरित्येतत् सङ्क्षेपतो दर्शितम् । सर्वा हि इयमुपनिषत् विद्याविद्याविभागप्रदर्शनेनैवोपक्षीणा यथा एषोऽर्थः कृत्स्नस्य शास्त्रस्य तथा प्रदर्शयिष्यामः   — 1.4.10, BUB.

While the effect of Knowledge (meditation) has been briefly shown to be identity with all, the whole of this Upanishad is exclusively devoted to showing the distinction between the spheres of Knowledge and ignorance. We shall show that this is the import of the whole book. Continue reading

‘sarvAtmabhAva’ – 2/4

Part – 1

In this and the next two parts of the Series, we shall try to map the occurrence of the word सर्वात्मभाव (sarvAtambhAva) in the prasthAna trayI and/or the Shankara bhAShaya-s there on so that the meaning of the word stands out by itself in its usage and the context. Continue reading

‘sarvAtmabhAva’ – 1/4

The single most important word in the entire Lexicon of Advaita Vedanta can be said to be, without any contest, ‘sarvAtmabhAva‘ (सर्वात्मभाव). It, at once, abstracts the totality of the ancient Non-dual teaching and also expresses it most elegantly and efficiently striking a close chord within us. The word is the ‘Touchstone’ to distinguish the brawn from the brain, the grain from the chaff, the True Knower of Truth from the also-rans. It is far less esoteric and ethereal to my mind compared to another popular summation of Advaita Vedanta as the teaching of jIvabrahmaikya (जीवब्रह्मैक्य) – the Oneness of Atman and brahman.

We shall, therefore, try in this and the next few articles to tease out in detail the meaning and the usage of the word, ‘sarvAtmabhAva‘ (सर्वात्मभाव), in the various  canonical texts and the commentaries on them by Shankara. Continue reading

Q.518 Reincarnation and Enlightenment

Q: I have been trying to wrap my mind around the question posed here: https://www.advaita-vision.org/q-489-creation-and-reincarnation.

Specifically: if reincarnation is not actually true and is just a part of adhyaropa-apavada — then why study Advaita at all when the probability of enlightenment is so low! Seems like life efforts would be better spent then trying to maximize ephemeral happiness.

The only way I can rationalize the practical utility of advaita is to accept that reincarnation is true in vyavaharika — that its a natural law, like gravity. Is that a fair understanding or is reincarnation truly just a teaching tool?

A: Where did you get the view that the probability of enlightenment is low? I know that this is implied in a few places in the scriptures but I rather think the point there is to ensure that only those who genuinely have mumukShutva pursue these ideas. If you are merely ‘interested’, you are going to lose that interest sooner or later and return to seeking the usual gratifications of empirical life. One of the seekers in the Upanishads is ecstatic when he is told that he ‘only’ has to live another few thousand lives before gaining enlightenment!

I believe that one of the main reasons that people today think that it is extremely ‘rare’ is their notion that there is ‘intellectual’ understanding that comes relatively easily and then there is experiential understanding that is extremely difficult to acquire. This is wrong! It is the erroneous understanding in the mind that keeps us in saMsAra and the correct understanding in the mind that frees us. It is perfectly possible to gain Self-knowledge in a single lifetime if you have the determination to do so. Obviously the best way is to find a qualified teacher. Then maybe years would be enough. If you have to read books and discuss with other seekers, it could take decades – especially if you read the wrong books!

As regards reincarnation, I wouldn’t worry about that too much. Whilst you really believe that the empirical world is real, then karma and reincarnation make sense. Without them, the ‘lawful’ nature of the universe appears to break down. The ‘good’ apparently suffer while the ‘evil’ triumph. Just look upon it as a mechanism that science is unable to explain or even believe. As I said in that other question, read the book by Muni Narayana Prasad if you want to understand more.

Determinism or Free-will

Is every action predetermined or is there free will?

The notion of ‘free will’ is of Jewish-Christian origin, and is the other side of the coin which refers to that other nostrum – ‘(the problem of) evil’, which complicates things even more. God, being the summum bonum, is not responsible for evil; therefore that responsibility falls entirely on (fallen) man.

There is no notion in Plato (and generally among the ancient Greeks) of the concept of ‘free will’, in the sense of a faculty of the soul which determines a particular course of action – choice, in other words. Rather, it is an inclination or appetite (desire) which motivates action and is either for the highest and noblest aspiration in man, or for his lower preferences (they correspond to Being and Becoming respectively). When the inclination is towards the Good, Plato calls it Eros. This account of ‘good will’ was preserved in St. Augustine (dilectio or caritas).

A similar view can be found in Br.Upanishad 4.4.5: “Man is fashioned by desire; according to his desire is his discernment; according to his discernment he does his work.” Also: “For just as men here below pursue the aim after which each aspires, as it were done at command, whether it be a kingdom, or an estate, and live only for that, (so in their aspiration for heavenly rewards they are the slaves of their desires” – Chand.Upanishad 8.1.5). Paul Deussen, in ‘The Philosophy of the Upanishads’, from which I just quoted, concludes: “The standpoint of the Upanishads, therefore, is a rigid determinism”.

That judgment, however, should be applied only to the empirical viewpoint of the everyday world, not to the higher one, where Atma (-Brahman), the only reality, reigns with absolute freedom, if one can say that. ‘That Thou art’.

http://www.scienceandnonduality.com/the-paradox-of-free-will/

Searchable ‘prasthAna trayI’ Database:

The दक्षिणाम्नाय श्रीशारदापीठम्, शृङ्गेरी (dakShinAmnAya shrI shAradA pITham of Sringeri) launched with the blessings of Shri Bharati Tirtha Mahaswami, a modest “searchable” database of Shankara bhAShya-s on the three canonical texts of Advaita over six years ago – on the Shankara Jayanti on May, 20, 2014.

Without doubt it is a stupendous and fantastic job carried out by several dedicated workers from  The Sringeri Math at Srirangam;  The Sri Shankara Advaita Research Centre, Sringeri; Sriranga Digital Software Technologies, Srirangapatna and many others. The first offering of Advaita Sharada is a text searchable, extensively hyperlinked Internet edition of the Sri Shaankara Granthavali, published by the Vani Vilasa Press, Srirangam. It has been under constant improvement  ever since and since about a year ago, additional texts like prakaraNa grantha-s, commentaries and sub-commentaries have been added to it. There are also plans to introduce multimedia “Leveraging audio, video, commentaries, sub-commentaries, notes, tags and hyperlinks,” and “to provide a platform for in-depth research and additional learning for seekers, scholars and students.”

The link to the top page is:  https://advaitasharada.sringeri.net/

The page comes with 5 Navigation buttons at the top. They are: Continue reading