‘adhyAropa’ to ‘adhiSThAna’ – 4/4

Part – 3

What happens by the ascertainment of the implied meaning of the words in the sentence “You are That”?

Just as the idea of a snake is negated from a rope (in the snake-rope analogy), everything of the nature of non-Self is negated from the eternally existing Self implied by the word “I.” In other words, ‘ignorance’ vanishes (immediately on the attainment of right Knowledge) – 18.4-5, US.

In addition, the (false) conception of the pain with regard to the Self vanishes forever when the right Knowledge of the Self arises like all kinds of pain which is experienced in a dream comes to an end as soon as one wakes up.

What action should I take to augment my “understanding” and attain brahman?

Shankara tells us,

चतुर्विधमेव हि सर्वं कर्म कार्यम् — उत्पाद्यमाप्यं विकार्यं संस्कार्यं वा ।  – 1.2.12, muNDaka B.

Meaning: All the effects of actions are of four kinds: Production; Acquisition; Modification; and, Purification. Continue reading

‘adhyAropa’ to ‘adhiSThAna’ – 3/4

Part – 2

It is said that brahman Itself gets deluded by Its own magic. Does it not then imply that there is really creation and a (created) world out there?

Shankara is never tired of pointing out that there is actually no creation at all and the purpose of all the scriptures, when they talk of creation, is NOT to establish creation as a fact. For example:

1. न चेयं परमार्थविषया सृष्टिश्रुतिः ; अविद्याकल्पितनामरूपव्यवहारगोचरत्वात् , ब्रह्मात्मभावप्रतिपादनपरत्वाच्च — इत्येतदपि नैव विस्मर्तव्यम् — 2.1.33, BSB.

Meaning: “The Vedic statement of creation does not relate to any reality, for it must not be forgotten that such a text is valid within the range of activities concerned with name and form called up by ignorance, and it is meant for propounding the fact that everything has brahman as its Self.” Continue reading

‘adhyAropa’ to ‘adhiSThAna’ – 2/4

[Part – 1]

When and how does the process of ‘imagination’ (creation/projection) happen?

Shankara contends in his ‘adhyAsa bhAShya’ (Intro to his ‘Commentary on the brahma sUtra-s) that the formless, featureless and functionless, unbounded, immutable Beingness does not ‘cognize’ or ‘act’ unless Its Infinitude is somehow compromised. He writes, “The unrelated Self cannot become a ‘cognizer’ unless there are all these mutual superimpositions of the Self and the body and their attributes on each other, because perception and other activities (of a man) are not possible without accepting the senses etc. (as his own); the senses cannot function without (the body as) a basis; since nobody engages in any activity with a body that has not the idea of the Self superimposed on it.” [Slightly re-arranged the clauses for easy comprehension.] Continue reading

‘adhyAropa’ to ‘adhiSThAna’ – 1/4

    राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् 
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम्   — 9.2, BG.

[This is the Sovereign Knowledge, the Sovereign Profundity, the best sanctifier; directly realizable, righteous, very easy to practice and imperishable.]

What is this world that is available for our experience?

“The world is a ‘superimposition’ (adhyAropa). In other words, it merely appears to be present but does not really exist. It is like ‘casting forward’ a non-existing or unreal “form” (objects) onto the Eternal, Immutable and Real ‘Substratum’ (adhisThAna) or the Supreme Self,” avers the Advaita Vedanta. Because of our inherent inability to know what “exactly” out there, our intellect ‘confabulates’ what could be present out there and ‘externalizes’ the imagined ‘form’ as a projection.

Shankara in his introduction to the Vedanta aphorisms (sUtra-s) explains to us that this ‘superimposition’ is natural (naisargika) to us – i.e., it exists from our birth itself. Left to itself uninvestigated, adhyAsa seems to have no locatable or known beginning-point (hence, anAdi); nor an end-point (hence, ananta).

No meaningful answer can be given to a question like “What is north of North Pole?” Similarly, a point of ‘beginning’ cannot be indicated for something which is outside of our familiar time-space dimensionality. “anAdi” also implies that it lies beyond our time-space framework. As a result, we find ourselves inexorably caught up in its snares and suffer the consequences as helpless victims trapped within the jaws of a mighty ‘diaphanous power.’

A superimposition or a projection is, however, an ‘action.’ There cannot be an ‘action’ without an ‘agent’ who does the act.

If I am just a ‘victim’ and not the doer of this projection, who is the ‘agent’ that does the ‘superimposition’? Continue reading

Mithya for Beginners – Is the world illusory?

Advaita seekers in the West want to find out whether it is true that they are neither body nor mind, but in truth are one, eternal, free and all-pervasive. Most of all they are interested in the answer to the question: „Who or what am I?“ They do not really care what the world is.

But once the true import of the understanding that I am all-pervasive and One dawns, then we can no longer ignore the question about what appears to be a second thing: What about the world?

The knowledge that I am limitless in time and space (one and all-pervasive) is incomplete if no explanation is included in it of that ‘which somehow is also there’. My true nature is non-dual – but body/mind, other living beings, the ocean, the continents, space, objects and possible subtle beings – what about all that? After all this is pure duality, isn’t it! If the mind does not find an adequate explanation for it, a feeling of incompleteness of the Self-knowledge of non-duality is likely to persist. Continue reading