Category Archives: Q and A

Questions from visitors are answered by Dennis and other bloggers

Q.466 Creation Theories

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Q: Is Isvara/maya the one responsible for the form of the universe or is the jiva responsible for it?

If Isvara/maya:

  • then who/what is Isvara and how does it create the universe?
  • then how does Adhyasa come into the picture because if Isvara is the creator then even if adhyasa is removed then the appearance of the world will still be there.

If the jiva

  • then why does the world not disappear upon enlightenment (a jiva is responsible for the dream at night whilst asleep, therefore the dream disappears upon waking)

I have heard many examples of gold/ornament with regards to the universe and Brahman (Gold being brahman, the names/forms being the ornaments). I’m not sure I have fully grasped this comparison. In what sense does matter depend on Brahman?

I see that all things are experienced IN consciousness and therefore in that sense the world of objects/atoms/quantum fields etc. depends on consciousness/Brahman because the world can not be experienced without consciousness. It doesn’t seem right to me, because it’s not something you could ever refute. Obviously we can’t experience the world without consciousness.

A: The answer to your questions is really ‘it depends’. It depends upon which theory you are ‘using’/accepting.

The ‘simple’, traditional response is that Ishvara creates the world and there are detailed ‘explanations’ as to how this is done in several Upanishads (which do not always agree in the finer detail). To any modern, scientific mind, these explanations are not convincing (to put it politely). And you are right – when adhyAsa is removed for the jIva, the world is still there. Ishvara is both the material and efficient cause – matter IS Ishvara’s own substance, in the analogous way to the web being the spider’s own substance. This is the sRRiShTi-dRRiShTi-vAda theory – the world is created and we then see it.

There is what is believed by its adherents to be a more sophisticated theory, which is that the jIva sees the ‘form’ of brahman and effectively creates the universe out of it. You can appreciate this in the vAchArambhaNa sutras in Chandogya Upanishad. We impose forms on the non-dual substrate and give them names, thereby bringing about an apparent duality. This is the dRRiShTi-sRRiShTi-vAda theory – you see and then create your universe.

Of course, if you think about this second theory, you realize that these forms that you create have to include ‘other jIva-s’ and your own body-mind. This is equivalent to solipsism and is called the eka-jIva-vAda theory – ‘one-jIva’. It is effectively the same as DSV. And, again you are right – upon enlightenment (when ‘I’ am enlightened), the world will disappear.

Personally, I prefer to go straight to ajAti-vAda – there has never been any creation at all. There is only ever the non-dual brahman.

There is much written on all of this. As you appreciate, it is a complex topic. Have you read my last book, ‘A-U-M’? Gaudapada went straight to the heart of the matter and my book tries to cover all that he and Shankara said in their commentaries on the Mandukya Upanishad.

Have a look at Q.103 and http://www.advaita.org.uk/discourses/teachers/theories_vidyasankar.htm.

Q.465 Enlightenment, cause and effect

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Q: Brahman is beyond cause and effect. But a seeker’s effort is bound by the principle of cause and effect. Therefore, it would seem that a seeker cannot  reach a state of Self-realization, howsoever much his efforts are sincere.

Obviously, this cannot be quite right. After some though, I arrived at the following possible explanation:

The Brihadaranyaka Upanishad, for example, has the mahAvakya: aham brahamAsmi: I am Brahaman.
Brahman+ avidyA = jIva.
If the jIva makes an effort ( which is subject to the cause and effect principle) to remove avidyA, then it can be removed. Once avidyA has been removed, then the ever present, self-luminous Brahman is re-gained. So the method is to remove avidyA. 

Is my reasoning correct?

A: It is not quite correct.

Your main problem is in confusing absolute and empirical reality.  Brahman is the absolute reality; time, space, causality have no meaning, since absolute reality is non-dual. The seeker IS Brahman in absolute reality. At the empirical level, of course, the seeker lives in a world of apparent duality and is subject to cause and effect.

Secondly, what you say implies that you are unclear about ‘Self-realization’. Rather than use that term, or ‘enlightenment’, it is better to refer to ‘Self-knowledge’. Then it is clear that ‘Self-knowledge’ removes ‘Self-ignorance’. If you make the effort, you can remove Self-ignorance. When this happens, you realize that you are Brahman, and always have been, since there is only Brahman. The effort relates to the jIva in the world. The Self-knowledge relates to the mind of the jIva in the world. All these are mithyA, since there is really only Brahman.

So yes, if you make efforts (subject to causality), you can remove avidyA. Then you do not ‘gain’ or ‘regain’ Brahman; you simply realize that you ‘are’ Brahman.

Q.464 Laws of nature

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Q: Are the laws of nature eternal? From a scientific viewpoint, consciousness is epiphenomenal and so is fundamentally governed by laws known to science.  If the laws of nature (not the parameters e.g strength of gravity, speed of light etc) are eternal and unchanging then aren’t they nityam and therefore fundamentally ‘real’?

There is a section of the responses to Q.436 (Ishvara and the existence of fossils) where you suggest (I think) that from a vyAvahArika level, time and causation are real. Just wanted to be clear that from a pAramArthika level, space/time and causation are all unreal?

Note: there are some interesting views on time by quantum physicist Carlo Rovelli (https://qz.com/1279371/this-physicists-ideas-of-time-will-blow-your-mind/) – it seems even from vyAvahArika level one could potentially argue that time is illusory.

A: Everything relating to the empirical universe is mithyA. The nature of the teaching of Advaita is adhyAropa-apavAda, meaning that an explanation is given appropriate to the current level of understanding of the seeker but superseded as their understanding grows. The ‘laws’ of nature are said to be governed by Ishvara but, ultimately, the laws and Ishvara Himself are mithyA. In reality there is only brahman. So, no, the laws are not eternal and not ‘real’. And, yes, you are correct: time and causation also fall into this category (real from the vyAvahArika standpoint but mithyA from the pAramArthika). You must note, though, that mithyA does not mean ‘unreal’ or ‘illusory’; it means that it depends upon brahman for its existence – and brahman is of course real!

Your link sounds interesting; I will have to try to find time to read it.

Q.463 Individual consciousness

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Q: Dennis, I have deep question that in fact no one can answer to me. I can accept that I am consciousness in which appearances take place that are in fact manifestations of my own consciousness. I can accept that unbounded universe of my consciousness is in fact my consciousness. This phenomenal universe exists in my waking state and disappears in deep sleep.

I am consciousness all the time. It is OK and understood. BUT I also understand that all these experiences and states belong to ONLY MY INDIVIDUAL CONSCIOUSNESS.
I mean that others have other experiences. They have their own phenomenal universes, their own states in their own consciousnesses! And I have no access to them.

There is existence of many various individual consciousnesses perceiving various things. So can we say that there is no SINGLE Absolute I and no SINGLE consciousness?

A: All problems of understanding in this sort of question arise because of a confusion between ‘absolute reality’ and the ‘apparent world’.

You begin by saying that “I have a deep question“. This ‘I’ refers to the mind of the person (Fred) in the world. All these things – mind, person, Fred, world – are mithyA. They have no absolute reality. They depend upon the absolute reality for their existence. They are name and form of the non-dual Consciousness. Continue reading →

Q.462 Consciousness and rocks

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Q: Let us suppose there are two people, one is Conscious and sleeping and the other has been knocked out UnConscious. Since everything is Consciousness both people (though Mithya), are Consciousness.

The Conscious one wakes up (let us hypothetically say we have placed an alarm and he was in deep sleep) by the underlying Turiya, as it is the substrate of all the three states i.e waking/dreaming and deep sleep. The UnConscious one does not wake up even if there is an alarm. He is not dead, like a Table or a log because he probably is still breathing and his body functions are probably going on as usual even though his mind is dormant.

I know Conscious has nothing to do with Awareness/Consciousness I am aware that at the level of Paramarthika Satyam I am the Awareness/Consciousness essence in everything including myself, the rock, the table and those two people. The UnConscious person is still breathing and is not dead like a Rock, so obviously Turiya is substrate for the breathing too. Turiya must then be the essence of a Dead body,a Rock, and the Space between everything too, even though they are not breathing. Where is the Reflected Consciousness and the locus of Turiya and the role of Prana in all this, because Turiya is equated to Atman in many circles. Continue reading →

Q.443 A ‘simple summary of advaita’

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Q: Based on your own search and discoveries over all of these years, and the writing of all of the books and blogs, if you had to summarize all of this, the truth of life, what would you say? 

A: Not sure what you are looking for here. My ‘personal’ view is surely not important and I could scarcely find any better summary than Shankara’s. Anyway, I spent an hour thinking about it (while washing up and vacuuming) and here is my one line summary:

The form does not matter – it is the substance that is important.

Q: How do we know that energy/matter is Consciousness and not just what it is as energy/matter? And why does it matter? Can’t Consciousness just be what it is by itself and simply aware?

A: Energy and matter are both objects of experience. They are transient and finite, changing one into the other and ultimately ending in Absolute zero. Consciousness is the non-dual, unchanging, eternal and infinite reality.

It does not matter from the standpoint of absolute reality. It does not even matter to most jIva-s, since they just get on with the usual pleasure-seeking aims. It matters to one who is seeking Self-knowledge.

Consciousness DOES just be what it is (there is nothing else) but is not ‘aware’ in the usual meaning of the word, since there is nothing else of which to be aware. Continue reading →

Q.442 Witnessing and the Self

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Q: Seeing-feeling that ‘I’ am not this body (aggregate of cells) and not this external world (job, house, possessions) is much easier for me than seeing that I am not this mind (thoughts, memories, personal history, feelings). The body seems like a suit of clothes, and the external world like a bunch of random stuff. But the mind seems real. At a deep level, I identify with it, feel I am it.

It’s hard to see mental ‘arisings’, particularly those that have strong emotional resonance, as impersonal objects. It feels like my internal, mental life is the ‘real’ me.

A: If you are the mind, what happens to you in the deep sleep state?

Q: I’ve been on the direct path for a few months, limiting the scope of ‘what I know’ to what I directly experience. Speaking from that point of view, I have no clue what happens to ‘me’ in deep sleep. I don’t even know there is such a state as deep sleep, because I have no memory of having experienced it.

A: Presumably there is elapsed time between waking/dream periods. Since you have no experience or knowledge of it, do you think the Self ceases to exist during that period? Continue reading →

Q.441 Creation and Morality

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Q: I’ve heard/read from multiple sources that the universe/non-dual everything there is/whatever you want to call it is ‘love’. How do we know that, and why couldn’t it be hateful/evil/neutral/any other way?

A: This is the sort of statement made by ‘new-agey’ teachers. Nowhere in the scriptures (to my knowledge) is this expression used. There is ONLY brahman/Consciousness. The ‘universe’ is mithyA, which means it is not real in itself; it is just name and form of brahman. Brahman is said to be unlimited (anantam) existence (sat) Consciousness (chit) but these are only for the sake of definition/pointers. See also Q. 100 and 120.

Q: In answer to Q.120, you said: “Indeed, according to traditional advaita, part of your preparation for enlightenment involves acting unselfishly, not harming others, living a moral life etc. All the opposites do exist at this level and, if you act knowing your action to be wrong, you will incur the lawful penalty (karma).“

I’m having trouble understanding why one should act ‘morally’ or ‘good’; i.e. why does karma exist at this level? Why is it set up this way?

A: The ‘bottom line’ of advaita is that there has never been any ‘creation’; no jIva has ever been born etc – there is only brahman. Obviously it does not seem like this; there is the appearance of duality and we initially believe this to be real. Accordingly, traditional advaita has a progression of teaching to accommodate this appearance. For those who still believe in duality, the teaching is aimed at the preparation of the mind to accept the more advanced teaching. This includes a world, a creator and laws applicable to the operation of the world and the action of the jIva. And the operation of cause and effect is one of these laws. If you act purposefully, you will reap the fruit of that action; if not in this life, then in the next.

Q.461 A jIvanmukta’s prArabdha

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Q: I have the following doubt. I look forward to your comments.

     Having completed the study of Tattva Bodha, this mumukshu has a doubt with regard to karma – sanchita, prarabdha and agami.

     The doubt exists in a narrow compass and concerns karma and the Jivan Mukta. Tattva Bodha states that on realization, sanchita and agami karmas of a gyani come to an end. But the same logic is not extended to prarabdha which it states continues even after realization and that on its exhaustion the Jivan Mukta drops the body.

     Advaita Vedanta is recognized as a logical and rational system of thought and it is therefore difficult to accept this assumption regarding prarabdha for the following reasons: Continue reading →

Q.440 Is advaita provable?

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Q: Is advaita provable, in the Western, scientific, empirical sense of the word? I guess part of the attraction for me is that it seems to be (along with some other Eastern thought systems) a methodical and thorough exploration of consciousness; consciousness being something (along with death) that Western culture can’t even define let alone explain and explore. Or is my thinking mistaken?

A: Who would prove what? Science is intrinsically empirical and could never say anything about the nature of reality. There are a couple of articles that you should read to clarify this. One by myself is in four parts, beginning https://www.advaita-vision.org/science-and-the-nature-of-absolute-reality-part-1/ and one by AchArya Sadananda in three parts, beginning https://www.advaita-vision.org/science-and-vedanta-part-1/. Nevertheless, Advaita’s explanation of the nature of Consciousness is not contrary to reason or to Western science and philosophy. See my book ‘A-U-M’ for this.

If you are comfortable with the language and ‘explanations’ of modern physics, try Amanda Gefter’s book ’Trespassing on Einstein’s Lawn’. (I must confess I found this a bit hard-going at times!) This shows that the ‘frontiers’ of science are now beginning to think along  lines not altogether too distant from the Vedantic scriptures!