Q.439 Universe is Consciousness

Q: Is the following summary correct? The universe is pure consciousness (nondual) – one big mass of it – that manifests (at least, in the illusory sense) as separate forms, objects or organisms. The reason(s) it does this are ultimately unknowable, but speculations include out of playfulness, to know itself, or due to boredom.

A: There is only Consciousness so, yes, you can regard the universe as Consciousness also. But don’t think of it as a ‘mass’, since that would imply a ‘lump’ of it existing in something else, and there is nothing else.

An interim teaching is that brahman ‘manifests’, and the ‘reasons’ for this are sometimes given as lIlA etc. But brahman does not do anything, need anything, know anything etc. That would be duality, wouldn’t it? Strictly speaking, if you are considering this, those qualities have to be applied to Ishvara – saguNa brahman; not brahman – nirguNa. At the level of the empirical world, you have to allow the existence of Ishvara. How you think of this is up to you. If you are happy with the concept of a God, that is fine. If not, think of it as the nexus of laws that govern how the universe operates. In reality (absolute), Ishvara as well as universe and jIva is only Consciousness/brahman. In reality, there has never been any creation. Continue reading

Q.436 Ishvara and the existence of fossils

Q: Dinosaur fossils point to a world history that greatly exceeds the history of human beings. I realize that from the Absolute perspective, there is no creation, no world, and therefore no fossils. However, I also realize that Advaita is not equivalent to solipsism. When ‘I’ die, the relative world will still continue in ‘my’ absence. What is puzzling is why there should be any such consistency. When I go to sleep tonight, I do not expect to pick up the dream from where I left off last night. Yet on waking, I definitely expect to be in the same room I went to bed in, with the same clothes hanging in the closet, etc. In short, there is a direct continuity that occurs in jAgrat that does not apply to svapna. Doesn’t this very continuity (e.g. fossils having existed for millions of years before ‘I’ was born) point to a definite need for a Creator, aka Ishvara or saguNa Brahman? Otherwise, I don’t see how the continuity would make any sense. ‘I’ as the jIva cannot have had anything to do with it!

A: Ishvara is just as real as the world. Ishvara is the order that we see, the laws that govern it and so on. All this is empirically real, not absolutely real; it is mithyA. You and I and Ishvara and the world and jAgrat and svapna and suShupti are all mithyA. So yes, if you are talking about fossils and dinosaurs, Ishvara is needed as the creator of the world and of the laws of evolution etc. that enable such things to be a part of our history. Ishvara maintains the waking dream so that I have some clothes to put on when I wake up.

Vedanta the Solution – Part 50

VEDĀNTA the solution to our fundamental problem by D. Venugopal

Part 50 explains the concept of sarvAtmabhAva – how upAdhi-s account for the apparent existence of many, even though there is only AtmA. And it explains how we can know ‘I’ as AtmA whilest still acting as an individual jIva.

There is a complete Contents List, to which links are added as each new part appe

Vedanta the Solution – Part 49

VEDĀNTA the solution to our fundamental problem by D. Venugopal

Part 49 explains how the mahAvAkyatat tvam asi‘ produces knowledge of brahman via the akhaNDAkAra vRRitti in the mind.

There is a complete Contents List, to which links are added as each new part appears.

Vedanta the Solution – Part 48

VEDĀNTA the solution to our fundamental problem by D. Venugopal

Part 48 concludes the explanation of the mahAvAkyatat tvam asi‘ by a detailed analysis of the mechanism by which the contradictory mithyA aspects of Ishvara and jIva are given up, leaving the satyam oneness of brahman.

There is a complete Contents List, to which links are added as each new part appears.

Vedanta the Solution – Part 47

VEDĀNTA the solution to our fundamental problem by D. Venugopal

Part 47 begins the explanation of the mahAvAkyatat tvam asi‘. It first deals with the ‘direct’ (vAchyArtha) meaning. The 3 indicators (lakShaNA-s) for deriving the implied or intended meaning (lakShyArtha) of a word are then examined.

There is a complete Contents List, to which links are added as each new part appears.

Tattvabodha – Part 23

Part 23 of the commentary by Dr. VIshnu Bapat on Shankara’s Tattvabodha.This is a key work which introduces all of the key concepts of Advaita in a systematic manner.

The commentary is based upon those by several other authors, together with the audio lectures of Swami Paramarthananda. It includes word-by-word breakdown of the Sanskrit shloka-s so should be of interest to everyone, from complete beginners to advanced students.

Part 23 continues the enquiry into the statement ‘you are That’ (tat tvam asi) and looks at the meaning of ‘you’ and ‘That’.

There is a hyperlinked Contents List, which is updated as each new part is published.