Advaita Vedaanta explains the creation of the world by the theory of vivarta. (…) According to Advaita, the effect is not an actual transformation of the cause. Brahman is immutable and there can be no transformation of it. It only serves as the substratum (adhishThaana) for the appearance of the universe, just as the rope serves as the substratum for the appearance of the illusory snake.
This appearance of the universe is due to avidyaa, or nescience, which conceals Brahman by its veiling power (aavaraNa s’akti) and projects the universe by its power of projection (vikshepa s’akti). The universe is therefore said to be only a vivarta, or apparent transformation, of Brahman. Like the illusory snake with rope as the substratum, the universe is illusory, or mithyaa, with Brahman as the substratum.
But there is a vital difference between the illusoriness of the rope-snake and that of the universe. While the snake is purely illusory, or praatibhaasika, the universe has empirical, or vyaavahaarika, reality. That means that the universe is real for all those who are still in ignorance of Brahman. It loses its reality only when Brahman is realized as the only reality and as identical with one’s own self, or, in other words, when identification with the body-mind complex completely disappears.
Bondage is nothing but identification with the body-mind complex. This identification being due only to the ignorance of the truth that one is really the aatmaa, which is the same as Brahman, it can be removed only by the knowledge of one’s real nature as Brahman.
Vedanta Spiritual Library | http://www.celextel.org/ Elucidation of Terms and Concepts in Vedanta [Based on the Commentaries of Sri Sankaracharya and other authoritative texts] By S. N. Sastri
The Supreme Brahman is both the material as well intelligent
cause but unchanging;
The creation is transfiguration and not production of a thing not
existing before or transformation.
- yathA srShTi tathA drShTi – as the creation so the vision
(experience) is put forth by advocates of many
individual souls. Hence creation of the world is by God; certain experiences (universal) like fire burning whether you know it or not,
sun will rise in east and set in west even if you know truth to be
otherwise; sky will appear blue though colourless…. World has
- yathA drShTi tathA srShTi – as the vision (experience) so the
creation is put forth by advocates of single soul.
One’s own likes and dislikes are the cause for
experience of pleasure and pain and contact of senses with objects is
the producer of heat and cold. So whole world is subjective. World is
- ajAta – not separately born is put forth by those who say there is
no individual soul separate from brahman at any point of time.
As all have to agree that in the beginning (before world) only brahman was there and after dissolution it is only going to be there, that
which was not in the beginning and not going to be in the end need not be accepted to exist in the middle. Since Vedas declare all these are brahman only, they hold at no point of time there is a jIva
(individual soul) ever separated from brahman to be re-united through efforts and become brahman – none in bondage or trying for release or as released. Since brahman cannot be grasped but is the substratum of this
superimposed world, all talk about world/its creation by Veda is to teach about the brahman.
All three are advaitic in nature and based on Vedas. So no one school needs to criticize the other two.
From a post of Br. Pranipata Chaitanya in the Yahoo Advaitin group (March 2009)
Photo Credits: Hans Georg Staudt@pixelio.de
“Dogmas, doctrines and progressive paths which promise eventual enlightenment, or Nirvana, or the Kingdom of Heaven, through sacrifice, discipline, refinement and purification of the self, appeal tremendously to that within the seeker which feels unworthy. Hence, the power of classic religion and teachings of becoming. Traditional Advaita is just another one of these.”
Full article can be read here: http://www.theopensecret.com/traditionalnottwo.html
“I would define a ‘true sage’ conceptually as a human organism in which the sense of separation as the author of their actions is gone. It is a human being for whom the belief – and it is a false belief – that they are the centers of the universe, the authors of their thoughts and their feelings and their actions – that belief is absent in a True Sage.
And this is not a belief on the part of the human organism that they are not the authors of their action, it is the absence of the belief that they are. So it is not the presence of the belief that they are not, but the absence of the belief that they are. There are a lot of people running around with the belief that they are not the authors of their action and that belief is simply another belief.”
Most people like to believe something is or is not true. Great scientists tolerate ambiguity very well. They believe the theory enough to go ahead; they doubt it enough to notice the errors and faults so they can step forward and create the new replacement theory. If you believe too much you’ll never notice the flaws; if you doubt too much you won’t get started. It requires a lovely balance.
Richard Hamming (American mathematician, 1915 – 1998) ‘You and Your Research’, Bell Communications Research Colloquium Seminar, 7 Mar 1986.
Among all means of liberation (mokSha), devotion (bhakti) is supreme. To seek earnestly to know one’s real nature – this is said to be devotion (bhakti).
In other words, devotion can be defined as the search for the reality of one’s own Atman.
vivekachUDAmaNi 32 (first sentence)
Nathan Gill (1960 – 2014)
As Consciousness You are already awake and aware. In the play of life when there is exclusive focus as the individual, Your true nature is forgotten and there is complete involvement in searching for enlightenment or awakening. But You already are aware, already completely awake; it’s simply that this is veiled by appearances, the story of ‘me’ as an individual.
Whenever Your true nature is remembered the spell is broken. The pursuit of enlightenment is clearly seen as nothing more than the cosmic lIlA. Awakeness is already the case under all circumstances, regardless of contrary appearances in the play.
The guru and the disciple appear as images in the cosmic lIlA – the play of life. Maybe the storyline in the play is that through grace the disciple receives the blessing of the guru, and for as long as there is entrancement with the story of ‘me’ this can be an enthralling drama. In actuality though there is no transmission of anything from one to another because there simply isn’t anyone.
No one becomes enlightened because in actuality there isn’t anyone. Only within the story in the play of life does striving to transcend individuality appear to have validity.
There is no individual that could become enlightened; no one that needs to attain or realize anything. The drama of striving to achieve enlightenment through various practices is limited to the play of appearances. What practice is needed to simply be?
All quotations from private Emails, reproduced in Back to the Truth: 5000 Years of Advaita (Paperback), Dennis Waite, O Books, Feb 2007, ISBN-10: 1905047614. Buy from Amazon.com or Amazon.co.uk
I am posting this quote vom Yoga Vasishta because it perfectly fits the topic of this month. Unfortunately I do not have the exact references, so I am asking anyone who has it to let us know and possibly fix the translation if it is not correct (dear readers, please check the comments).
O Rama, you have reached that state of satva and your mind has been burnt in the fire of wisdom. What is that wisdom? It is that the infinite Brahman is indeed the infinite Brahman; the world-appearance is but an appearance whose reality is Brahman. Page 328
Because the substratum (Infinite Consciousness) is real, all that is based on it acquires reality, though the reality is of the substratum alone. The universe and all beings in it are but a long dream. To me you are real, and to you I am real; even so the others are real to you or to me. And, this relative reality is like the reality of the dream-objects. Page 71
Whatever there is here which exists and functions here is real to the self and not to another who does not perceive it and is unaware of it. Therefore, all these creations and creatures that exist within the field of the energy of consciousness are true to the perceiving self and are unreal to the non-perceiver. All the notions and the dreams that exist in the present, past or the future are all real, because the self which is the self of all is real. Page 574
One can say that this world-appearance is real only so far as it is the manifestation of consciousness and because of direct experience; and it is unreal when it is grasped with the mind and the sense-organs. Wind is perceived as real in its motion, and it appears to be non-existent when there is no motion: even so this world-appearance can be regarded both as real and unreal. Page 88
Photo credits: Pascal Willuhn@pixelio.de
Your consciousness of your world is all there is to your world.
Consciousness isn’t a word. It is literally the very “Substance” wherein all existing goes on. Consciousness is actively aware and alive as all Presence, the only real “Place” there is. It is the one, essential “Stuff” without which your everyday affairs and entire universe wouldn’t even appear to exist.
Consciousness has to be Reality, for nothing else is really being to be Reality. Reality isn’t a far-off state one ultimately becomes conscious of. Reality simply is what really is—which is Consciousness effortlessly being, right here, now.
Consciousness is All, Ch. 1