The Post on “The ‘I-am-realized’ Delusion – 5” said, quoting Shankara, towards its end, that “Disembodiedness is the intrinsic nature of Atman” and that is liberation. The immediate question that arises then is “How to be disembodied?”
Before we answer this question, it is necessary to be absolutely clear in our mind about who is asking this question and why. If the question is being asked on behalf of the body and the reason for asking is to get rid of the miseries, sorrows and pains that the body undergoes in the world, well, Advaita in general and disembodiment in particular, is not the solution. Does it mean that the body’s problems of disease, decay, hunger, destitution cannot be solved at all? One cannot say “No.” However, one has to look for some other routes to achieve that. But those routes will not lead one to ‘Liberation’ – freedom from being born in the world. Continue reading →
When deciding whether an action should be deemed good or bad (as opposed to whether it is something we ourselves want to do), people will sometimes try to calculate whether the result will benefit the majority. This principle was expressed in the 18th Century by Francis Hutcheson: ‘That action is best which procures the greatest happiness for the greatest numbers’. It is effectively the opposite of what Kant was saying. Whereas he insisted that it was the motive alone that determined whether an act should be deemed to be ‘good’ and that we should act from a sense of duty, Hutcheson was claiming that motives were ultimately irrelevant, it was the outcome alone that mattered.
Two philosophers in particular were responsible for developing and propagating these ideas and thereby influencing many people’s attitude towards morality. The first was Jeremy Bentham, who is generally regarded as the originator of so-called ‘Utilitarianism’, which says that conduct is right or wrong according to its tendency to produce favourable or unfavourable consequences for the people who are affected by it. It was given this name because actions are judged on the basis of their ‘utility’ or usefulness in bringing about good, or benefit of some kind as opposed to evil or unhappiness. Continue reading →
Man seeks refuge in philosophy usually when things are not working for him/her in the world. When s/he is desperate and exhausts all the means at his/her command, he searches for succor elsewhere, anywhere. Mind becomes palpably uncertain, agitated, and anxious in those times. The misery and sorrow that spring from having to helplessly watch the unsatiated hunger of their children, the endless destitution, disease and penury of their own, the daily grind of laboring in hot Sun for a pittance of a wage, the constant stress from the hawkish creditors who compound their struggles, make the parents desperately want someone who could tell them the purpose of their life and provide at least a ray of hope. Continue reading →
Q: At the end of the day, what does knowledge of self give us ?
It does not help answer the burning question of why the appearance/dream/mAyA that we are experiencing as humans or animals exists.
(I am not clear on this one but..) It appears that even though one attains knowledge of self in one janma, he/she can actually become a cockroach in the next due to karmic effect, i.e. we are not really liberated from the birth-death cycle.
The only benefit I do see in a janma where one attains knowledge of self is that such a person might lead a life devoid of misery in the mind as they sail through good and bad times (although they may still experience physical pain).
A (Sitara): In Advaita Vedanta we ask the question “who or what is the true Self” because we trust (in the scriptures and/or statements of those who claim to have answered this question for themselves) that the true Self is one without a second, meaning the true Self is all there is. So knowledge of the true Self, i.e. Self-realization, equals the realization that the perceived world is nothing but the Self alone. As to why it is perceived as world and not as the Self there are many answers within Advaita Vedanta and in Sri Atmanandaji’s Direct Path. I cannot sum them up in a few sentences, as they belong to an extended teaching methodology. I recommend, for a taste, to watch an interview with Greg Goode.)Continue reading →