Reality is non-dual. All Advaitins know that this is the teaching, even if they have not yet succeeded in reconciling this with the appearance of the world and their own apparent individuality.
The Self does not act. The jñānī knows this. The well-known statement in Bhagavad Gita 5.8-9 tells us that: The balanced person who knows the truth thinks: ‘I do nothing at all; it is only the senses relating to their sense objects,’ even whilst seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, excreting or grasping; even just opening or closing the eyes. It is all simply the ‘play of the guṇa-s’, name and changing form, like the movement of waves on the surface of the ocean – all is always only water.
Proofs for adhyAsa
There are two shruti-based pramANa-s for adhyAsa , the first is ‘postulated’ and the second ‘inferred’.
Postulated The first takes an observed fact – for example I wake up one morning and find the road outside is flooded – and postulates an explanation for this – e.g. heavy rain occurred whilst I slept. Since I slept soundly, I have no direct knowledge of any rain but, without such a supposition, I have no reasonable way to explain the observed phenomenon. Other ‘unreasonable’ explanations may be put forward but the one suggested is the most plausible to the rational mind. In order to justify an improbable explanation, the more plausible must first be discredited. Since the observed fact can only be explained in this way, the explanation becomes a pramANa or valid means of knowledge. This pramANa is ‘perception-based’. as opposed to ‘shruti-based’. Shankara’s concept of adhyAsa is in fact a shruti-based ‘postulate’ since there is no mention of the subject in the veda-s themselves and it is in this way that it becomes a valid knowledge in its own right.
Just as this principle can be used to explain the flooded streets, shruti-based postulates can be used to explain that the ideas that we are mortal, doers and enjoyers are all due to error. For example, the kaThopaniShad (II.19) says ‘If the slayer thinks that he slays or if the slain thinks that he is slain, both of these know not. For It (the Self) neither slays nor is It slain.’ Also the gItA (V. 8) tells us that one who knows the truth understands that we do not act. We are not ‘doers’ or ‘killers’ or ‘killed’. Therefore, any statement such as ‘I am a doer’ or ‘I am an enjoyer’ must be an error, from shruti (and smR^iti) based postulate. Continue reading →
An objective scientist provides a narrow definition for science as that which pertains only to the objectifiable entities using the objective tools. For example, he says that the existence of God cannot be scientifically established as His existence cannot be proved. Obviously the proof that a scientist is looking for is perceptibility, using objective tools of investigation which themselves are limited to only objectifiable entities. He presumes that God is also an object that can be precisely defined in order to differentiate Him from the rest of the objects in the universe, and is therefore quantifiable using perceptual data. If an object cannot be established by using his objective tools, then he asserts that any assumption of its existence becomes blind belief or at the most speculative.
No object can establish its own existence, since it is not a conscious entity. A chair does not say ‘I exist’; a conscious entity has to establish its existence. A scientist, who dismisses the existence of God, since it cannot be proved using his objective tools, takes his own existence for granted without questioning it. He cannot establish his own existence or that he is a conscious entity using the same objective tools that he is using to establish the existence of God. The reason is that he, as a subject knower, cannot be known since he cannot objectify the subject knower. He knows that he exists and that he is conscious entity, without even questioning the validity of his assertions. Continue reading →
[Sage Vasishta points out to Rama the subtle difference between actually Knowing the Truth having obtained a clear understanding after a study of Non-dual Teaching and merely acquiring scholarly proficiency as an expert and advises further on how a sincere seeker should proceed in the matter. This discourse takes place in the 21st Canto of the Book II (Second Part) of the Chapter Nirvana in Yogavaasishta. A slightly edited excerpt from “Yogavaasishta, Part VI” (by Shri K.V. Krishna Murthy, English rendering by Dr. Vemuri Ramesam, Avadhoota Datta Peetham, Mysore 570025, India, 2013, pp: 356) is presented below – ramesam.]
Sage Vasishta: A man should not become an Expert on Truth but should be a Knower of Truth. In my opinion, it is better to be an ignorant person rather than be an Expert on Truth.
Rama: Sir! Who is a Knower of Truth and who is an Expert on Truth?