Q: Many Vedanta teachers, nonduality, and especially Direct Path teachers answer the question “Who am I?” with these kinds of constructs:
‘I am that which is aware of objects. I am the awareness of objects. I am awareness.‘
I understand the intention of this way of formulating things; it moves the seeker away from the notion that s/he is this or that object (body, mind, etc.). But my problem with the formulation is that it seems to be presented as satyam, but it is in fact mithyam. (When taught properly it’s a good adhyAropa apavAda device, but many of the nonduality teachers I’ve read teach it as an ultimate truth, the foundation of their teachings.
The true (satyam) answer to “Who am I?” is “I am Atman/brahman.” And this is NOT synonymous with saying “I am awareness (or anything else that can be conceived, envisioned, described)” because Atman/brahman is beyond all attributes. So, if one were to avoid using the Sanskrit terms, my answer to “Who am I?” is something like:
‘I am the mystery.‘
My question for you as a traditional Advaita teacher is: What is the validity/usefulness of the “I am … ” constructs I listed at the beginning of this email?Continue reading →
Here is the second of a two-part essay by Peter Bonnici, explaining why Sanskrit is so valuable and why a qualified teacher is necessary. (One of a number of essays, blogs and book reviews by myself and others which I will be reposting here over the next few months (they can no longer be found on-line at present). Dennis
Sanskrit: language of the gods (Part 2) – Peter Bonnici
The ability of Sanskrit to convey truth expressed through the vision of advaita is the holy grail pursued by Paul Douglas in ‘Language and Truth’. The explicit influences on Douglas’s understanding of Sanskrit come from two main sources: his spiritual guide, Shantananda Saraswati, one time AcArya of Jyotir Math in BadrinAth, and the linguist and grammarian BhatRRihari. In that sense it is a devotee’s book, a book that explores the language to validate the teachings of the guru, in particular, one of his statements: ‘The grammatical rules of Sanskrit are also the rules of creation’.
The book gives the general reader a good insight into the building blocks of the language and to the evolution of nouns and verbs from seed form (dhAtu) to fully inflected word in a sentence (pada). In clear, readable language we are given insights into the elements of Sanskrit that support the premise that the author wants to understand. Continue reading →
Let’s use this method of inquiry to investigate another ubiquitous entity: What is the reality of money? Ask someone on the street if money is real, you would hardly find anyone doubting it. But what actually ‘is’ money? We assume it is real, but what is the substratum of its reality? Is it independently real or does it depend on something for its existence? Is money just the amount of coins in your wallet? Certainly not, since money also appears as bills, cheques, and as digital data. Today the majority of the world’s money is stored as binary code on hard drives. Is the reality of money the binary code on the hard drive, which is storing the balance of the bank account?
Let’s imagine, an alien species visits our planet for the first time. In their foreign culture the concept of money is unknown. Would it be obvious for them to learn what money is, by simply investigating the data of the hard drive? All they could do is extract the data, but they would lack the contextual information about what to do with it. Therefore, money, which seems very ‘real’ to us practically, has no physical substratum. It is only by convention that coins, bills, or digital data act as a symbolic carrier for money. The reality of 10 USD does not originate from a 10-dollar bill. If the money were ‘in’ the bill, it would be impossible to replace an old bill for a new one. Physical carriers, like coins or bills, act as a medium for money, but they ‘are’ not money. Continue reading →
Understanding Reality in the Vision of Advaita Vedānta
by Wolfgang P., firstname.lastname@example.org
We, as human beings, are interested in reality. Unlike animals, we are able to ask questions about the nature of our experience. We understand that experiences are numerous and fleeting, so the question arises: What is the reality behind those experiences? From this question subsequent ones emerge: What does it mean to say something is ‘real’ or ‘unreal’? What is the nature of reality? Vedānta is a body of knowledge to analyze the nature of reality and its relationship to the individual (jīva). It applies a teaching methodology that has been handed down from teacher to student since time immemorial. The aim of Vedānta is to make one understand its fundamental tenet:1
ब्रह्म सत्यं जगत् मिथ्या जीवो ब्रह्मैव नापरः
brahma satyaṃ jagat mithyā jīvo brahmaiva nāparaḥ
Brahman is the only truth (satyam), the world, jagat, is unreal (mithyā), and there is ultimately no difference between brahman and the individual self (jīva).
In this article I will explain the three categories Vedānta provides to understand reality: sat or satyam, asat, and mithyā.2 When we talk about reality, we need to distinguish that-which-is-real from that-which-is-not-real. This discriminative inquiry is called tattva-viveka. In Sanskrit, that-which-is-real is called satyam, whereas that-which-is-not-real is called asat. Continue reading →
Q: Does an enlightened one stay enlightened when he gets Altzheimer’s disease? You seem to be saying that enlightenment is knowledge, self knowledge. Can one loose that knowledge again?
A (Dennis): This is the sort of question that first requires very careful definition of terms. What do you mean by ‘enlightened’? Who is the ‘one’ you are asking about? Who gets Alzheimer’s? Who loses the knowledge?
Do these questions answer your question? Have you read my ‘chidAbhAsa’ and ‘manonAsha’ articles?
A short answer might be that body, mind, intellect and world are all mithyA. Consciousness is the only satyam. And Consciousness does not get Alzheimer’s.
Q: Advaita says that ‘sarvam khalvidam brahma – all this (including all objects, which have form) is brahman’. Therefore, how can we say that brahman is without any attributes at all (including form)? Surely brahman must be both with and without form? Isn’t this what neti, neti means (not this, not that)?