Q.502 Brahman and Awareness

Q1.     Many advaita teachings suggest that on the absolute level of reality, there are no objects, no people, no selves, and many times, people will say that, ‘from awareness’ point of view, there is just awareness’… However, in my experience it seems that awareness has the ability to know finite objects because ‘I’ (awareness) am the observer of thoughts, feelings, and sensations (all finite objects). So how can we say that from awareness’ point of view there are no objects, when awareness is aware of finite things? To piggyback off of this, is there some way to differentiate between the witnessing position and the absolute viewpoint? because I think this is where I am really getting mixed up.

Q2.     Why does it seem that awareness can know something finite when it is infinite? I’ve heard from certain advaita teachers that consciousness takes the form of the mind in order to know finite objects, but this confuses me because that would imply that awareness becomes the mind, but is also simultaneously aware of the mind. It seems a little far fetched in my opinion, but maybe I’m just not understanding it completely.

A: I never use the term ‘awareness’ for precisely this sort of reason. It is a term used by Nisargadatta and his disciples and causes much confusion. I only use it in the context of X being ‘aware of’ Y, in duality.

The non-dual reality in Advaita is called Brahman, strictly speaking. Being non-dual, it has no ‘attributes’ If it had the attribute X, this would mean that it could not be ‘not-X’, which would then negate the fact that Brahman is said to be unlimited or infinite (anantam). You might find the 3-part post beginning https://www.advaita-vision.org/satyam-gyanam-anantam-brahma/ useful.

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Q.451 Nothing to be done?

Q: After reading and listening to non-duality teachers I got to know that there is nothing that can be done; there is nothing to attain and nothing to achieve. Whatever ‘is’, simply is.

So what should we do actually? After knowing this truth how should we live our life? Earlier I wanted to do sAdhana to attain self-realization and enlightenment. Now I have understood that it is the ego which is asking that.

Now in my life I have a feeling that, whatever activity I undertake, it’s just about keeping my mind and body engaged. Be it any activity – reading a book, doing meditation, working at the office – I feel that there is a separation between ‘I’ and the ‘mind’. When an activity or any kind of work starts, then the Mind and body are involved in it but I am separate from all of them. When the activity finishes, I again have my body and mind available to be engaged in another activity.

A: You seem not to be differentiating between absolute and empirical reality (paramArtha and vyavahAra). From the absolute viewpoint, there is only Brahman so that doing, enjoying, knowing etc. have no meaning – there is no one, no thing. But from the empirical perspective – from your personal viewpoint – there is a world and people. And there are j~nAnI-s and aj~nAnI-s (people who know the truth and those who do not). If you do not know the truth, you will suffer in life, so what can (and should!) be done is to find out the truth: that who-you-really-are is Brahman. Of course it is the ego that wants to do this but this desire is the one desire that is not only permissible, it should be encouraged!

Once your mind truly and irrevocably knows the truth (this is the meaning of being ‘enlightened’), you can then do whatever happens to be your svadharma or ‘calling’. This may just be carrying on doing your everyday job, living a family life, or whatever. But you may need to continue nididhyAsana in the form of study, reading, teaching, discussing Advaita so that the Self-knowledge is consolidated and you benefit from peace and happiness etc. for the remainder of the jIva’s life.

Life is a dream – The world is real

DIALOGUE in Quora

A. Of course, if everything is like a dream (mithyA), then the sages and their scriptures are a part of that dream. But that doesn’t necessarily mean that the teachings and the scriptures are not useful for awakening from the dream.

B. That is true, in my understanding. ‘Life is a Dream’ (Calderón de la Barca’s play), ‘All the world’s a stage’ (Shakespeare). As to Vedanta, here is what a sage (among so many others) has said: “Vedanta plays the role of the dream lion in this world. Vedantic knowledge itself is part of the illusory world. But then it dissolves the entire illusion of this world, revealing reality as it is.” Sw. Parthsarathy.

A. If no one dies, then no one is enlightened either, and yet we still talk as if people really do die and really do become enlightened.

B. True also. That modifier, ‘as if’, is crucial.

In the next para. you write: “…an individual who appears to exist while not really existing (AS AN INDIVIDUAL) has appeared to become enlightened while not really being enlightened (AS THE PURPORTED INDIVIDUAL).” I have taken the liberty of adding the capital letters, for advaitic sense. Further, while ‘everybody is enlightened’, as Neo advaitins claim, ‘no one is enlightened’, as the sage Gaudapada declared. Are these two seemingly contradictory statements true – and in what sense? *

A. I think the problem with brain damage is the possibility that a j~nAnI [sage] would lose most or all of the knowledge (including Self-knowledge) that he gained through his studies.

B. This is as seen from the vyavaharika (empirical) perspective, which cannot be denied (only understood). Jñani/s (sages) also experience thoughts and emotions. With them, these either quickly disappear, or are transmuted or resolved into consciousness; in fact, they are only consciousness, as mind is also a projection of consciousness.

Something more for pondering: “People forget the reality of the illusory world”. Huang Po.

(*) Gaudapada (Shankara, and the whole tradition of advaita Vedanta) deny multiplicity as being real. In essence ‘all is One’. The Neo-advaitin’s dictum (’everybody is enlightened’) is thus true and false at the same time.