Q: Is Ishvara/mAyA the one responsible for the form of the universe or is the jiva responsible for it?
then who/what is Ishvara and how does it create the universe?
then how does adhyAsa come into the picture because if Ishvara 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.Continue reading →
[Note: This is a long Q&A. Any help that other bloggers and readers can give to resolve the questioner’s concerns will be welcomed!]
Q: If waking life is a kind of dream or modulation of awareness then why is it so continuous? Many Advaitins see waking life as some form of dream, correct me if I’m wrong.
Dreams when asleep are always very new, different and unpredictable. And then they disappear and you wake up and forget the dream. And most likely you will not continue where it ended next sleep. On the other hand, waking life reappears after sleep and it is the ‘same’ as yesterday and it only seems to disappear if you die.
A: There is a lot more to it than that. And it cannot all be explained in a couple of sentences. Pretty much all of my book ‘A-U-M: Awakening to Reality’ was about this. (It is a commentary on Mandukya Upanishad and the explanation by Gaudapada.)
There are 3 states of consciousness – waking, dream and deep sleep and none of them are ‘really real’. Waking seems to be real for the waker. The dream is equally real for the dreamer (who thinks he is a waker)! The true reality is the Consciousness that is the basis of all 3 states. Waking life is said to be like a dream so that you can use this as a metaphor for gaining enlightenment. Continue reading →
Q: Does the phrase satyam j~nAnam anantam brahma means truth-knowledge limitless or Existence-consciousness limitless? (The latter is the definition given by Swami Dayananda in one of the summer camp tapes.)
A: Strictly speaking, sat means real, existence or being; sattA means being or existence; satya means truth or being. If you look up ‘existence’, you will probably find asti or astitvam. If you look up ‘sat’ in Monier-Williams, one of the meanings is ‘that which really is, entity or existence, essence, the true being or really existent’. If you look up ‘sattva’, you get ‘being, existence, entity, reality, true essence’.
So the answer is that both are used in either context and there is no clear meaning associated with either (and I have come across both being used in both meanings. I am fairly sure that Swami D has used both to mean ‘existence’ and both to mean ‘truth’. Sanskrit is a very versatile language! (But, if you ever come across me using it clearly in one way and Swami D using it in another, take Swamiji’s meaning! He knew Sanskrit inside out; I don’t!) Continue reading →
You could equally have asked: Why do stones and trees… the earth, the universe exist? There is no answer to any of those questions – other than by the various theologies. Existence is, and is the way it is, how it is – it is a given. No reasons can be given, in the same way that we cannot find a meaning to it all.
But we can assert with confidence that there is intelligence in the world, in the universe and, by extension, in all it contains; intelligence is participated in by all beings. By persistent questioning, it is possible to find an answer as to what is the nature of the universe, of existence, and of ‘me’. That answer is both personal and impersonal. Find out what the rishis of old revealed, which goes way beyond religion. Continue reading →
Without Consciousness, nothing can be known. But Consciousness itself cannot be an object of knowledge, just as in a totally dark room, a torch may illuminate everything but itself. Knowing requires both knower and known. For Consciousness to be known, it would have to be a knowable object but it is the knowing subject. We ‘know’ Consciousness because we are Consciousness. Consciousness is our true nature. The ultimate observer (which is who you essentially are) is simply not amenable to any type of objective investigation: who could there be beyond the ultimate observer to do the investigating?
Numerous attempts have been made to define Consciousness. Most seem to revolve around the assumption that a person’s behaviour indicates its presence or absence. It is argued that consciousness is present during the waking and dream states but not in deep-sleep or under anaesthesia, for example. But this is again to confuse Consciousness and awareness. When we awake from a deep-sleep, we are able to state with confidence that we were ‘aware of nothing’. This is a positive statement – there were no gross objects, emotions or thoughts present for us to perceive. Continue reading →
This is an article I wrote for a Philosophy magazine 5 years ago but it was not published. It was included in my book ‘Western Philosophy Made Easy’, which was based upon the 18-part ‘Overview of Western Philosophy‘.
The studies by neuroscience into the functioning of the brain will tell us nothing about Consciousness. We must differentiate between Consciousness and awareness. Consciousness enables the brain to perceive just as electricity enables the computer to process data. The computer does not generate electricity; the brain does not produce Consciousness.
Ever since the ‘study’ of consciousness began to be an academically acceptable area of research amongst scientists, both they and Western philosophers have been heading deeper and deeper into a conceptual cul-de-sac. At the root of the problem is the tacit assumption that science will (one day) be able to provide an explanation for everything. But, more specifically as regards this particular issue, the big ‘C’ of Consciousness must be differentiated from the little ‘a’ of awareness. The conflation of the two means that the true nature of Consciousness will forever elude them.
Below, I address some of the various misconceptions that are misleading many of the neuroscientists and philosophers in the field of Consciousness Studies. It is accepted that not all of these investigators will hold such ‘extreme’ positions (and a few are much more liberal in their approach). Continue reading →
When Arjuna laments at the prospect of killing his loved ones in the war, Krishna tells him, “It was not that I was not existing before nor will I stop existing in the future.” That means there is no beginning or end, nor do the birth and death exist. Life is merely a transitional form that arises in between the unreal appearance of birth and death. Since birth and death are unreal, we (as the Self) are already liberated.
“How can you perceive the relation between the Self and avidyA? It is not indeed possible for you to perceive your Self as related to avidyA, at the same moment (that your Self cognizes avidyA); for, the cognizer (Self) acts at the moment as the percipient of avidyA. (The Self cannot be both the perceiver and the perceived at the same time). Continue reading →
Q: The five elements of this universe (space, air, fire, water, earth) are considered inert by nature and in Vedantic teachings. However, Brahman is the substratum for everything and is Consciousness. So, how can the 5 elements be fundamentally be considered inert?
A: In reality, there is no matter. What appears to be matter, from the standpoint of phenomenal existence, is actually Brahman (Consciousness) but we see ‘forms’ and give them ‘names’ as if there were separate entities.
The elements are certainly inert. But so also are the bodies and minds of humans. (We differentiate these of course as being ‘gross’ bodies and ‘subtle’ minds but they are all still inert.) The difference between a mind and a rock, is that the mind ‘reflects’ Consciousness, whereas the rock does not. Thus the mind expresses consciousness (small ‘c’) but the rock doesn’t.
You always have to remember that explanations such as these are ‘interim’ only, in order to point the mind towards an intuitive understanding of the nature of reality. You can never have ‘true’ explanations because reality is non-dual.
What we have are clearly two entities. They are the kShetra, the field comprising all that which is the knowable, and the kShetrjna, who is the Knower. If ignorance and misery were to be the inherent properties of the Self, it amounts to say that Self perceives Itself because the Self is able to know them (the misery and nescience). That obviously is an absurd position, “since one and the same thing cannot be both the agent and the object of an action.” Whatever is perceived, as for example form and color, cannot be a property of the perceiver.
Likewise, it is the Self that perceives joys and sorrows. They cannot perceive themselves. They are objects to the Self; they are not the Self. For the Self to perceive these, they must be different from the Self. Only then can they be experienced. If the object is totally identified with the Self (me), it cannot be perceived anymore. It itself becomes the Self.
Hence it is incorrect to say that “nescience and misery and the like are the attributes and specific properties of kShhetrajna.” Continue reading →