Ultimate Truth

[rajasanthi]

Na nirodho na chotpattir

Nabaddho na cha sadhakaha

Na mumukshur na vai mukta

Ityesha paramarthata.....

NO creation, NO dissolution, NO bondage, NO liberation, NO seeker after liberation, None liberated: This is the ultimate Truth.

[Sonic Yogi]

That is not an original Vedic verse.

It is a verse composed by Gaudapada in his commentary on Mandukya Upanisad.

 

You would do better to find an bonafide commentary on the Upanisads.

 

Gaudapada was, by tradition, the philosophical grandfather of Shankara. His Karika on the Mandukya Upanishad is the oldest known systematic exposition of Advaita Vedanta. Gaudapada shows clear signs of familiarity with Buddhist philosophy, and both his language and his doctrine are close in many cases to Buddhist originals. This has led many scholars to speculate that Gaudapada himself was originally a Buddhist.

[primate]

 

In the Vedanta of Sri Sankaracharya, the principle of the creation of the world has been accepted for the sake of beginners, but for the advanced, the principle of non-creation (ajata) is put forward.

 

Creation indicates an unsatisfied desire on the part of the creator. If the ultimate reality is perfect in itself, then the act of creation can never be predicated on it.

 

(Sri H.W.L. Poonja: Nothing Ever Happened vol. 3)

 

 

Question to Ramana Maharshi: In the Vedanta of Sri Sankaracharya, the principle of the creation of the world has been accepted for the sake of beginners, but for the advanced, the principle of non-creation [ajata] is put forward. What is your view in this matter?

 

Ramana Maharshi:

 

Na nirodho na chotpattir

Nabaddho na cha sadhakaha

Na mumukshur na vai mukta

Ityesha paramarthata

 

This verse appears in the second chapter [v. 32, vaithathya prakarana] of Gaudapada’s Karika [a commentary on the Mandukyo Upanishad]. It means really that there is no creation and no dissolution. There is no bondage, no one doing spiritual practices, no one seeking spiritual liberation, and no one who is liberated. One who is established in the Self sees this by his knowledge of reality.

 

…

 

I do not teach only the ajata doctrine. I approve of all schools. The same truth has to be expressed in different ways to suit the capacity of the hearer. The ajata doctrine says, “Nothing exists except the one reality. There is no birth or death, no projection [of the world] or drawing in [of it], no sadhaka, no mumukshu [seeker of liberation], no mukta [liberated one], no bondage, no liberation. The one unity alone exists ever.”

 

To such as find it difficult to grasp this truth and who ask. “How can we ignore this solid world we see all around us?” the dream experience is pointed out and they are told, “All that you see depends on the seer. Apart from the seer, there is no seen.”

 

This is called the drishti-srishti vada, or the argument that one first creates out of his mind and then sees what his mind itself has created.

 

To such as cannot grasp even this and who further argue, “The dream experience is so short, while the world always exists. The dream experience was limited to me. But the world is felt and seen not only by me, but by so many, and we cannot call such a world non-existent” the argument called srishti-drishti vada is addressed and they are told, “God first created such and such a thing, out of such and such an element and then something else, and so forth.” That alone will satisfy this class. Their mind is otherwise not satisfied and they ask themselves, “How can all geography, all maps, all sciences, stars, planets and the rules governing or relating to them and knowledge be totally untrue?” To such it is best to say, “Yes. God created all this and so you see it.”

 

...

 

All these [doctrines] are only to suit the capacity of the learner. The absolute can only be one.

 

(Day by Day with Bhagavan, 15th March, 1946, afternoon)

 

[primate]

I believe the human 'spiritual position' is special. Of all living organisms on Earth, we may actually have the potential (intelligence) to change or improve our own consciousness, and to experience Oneness and Absolute Truth first hand. It seems to be just a matter of finding a personal spiritual path to liberation..

[coolrishu]

i think its true..................because whenever i thought there is noting ,,in the same moment the thing that remain is the only truth as i denied ELSE

[primate]

 

All religions are more or less attempts to get beyond nature -- the crudest or the most developed, expressed through mythology or symbolism, stories of gods, angels or demons, or through stories of saints or seers, great men or prophets, or through the abstractions of philosophy -- all have that one subject, all are trying to get beyond these limitations. In one word, they are all struggling towards freedom. Man feels, consciously or unconsciously, that he is bound; he is not what he wants to be.

 

...

 

The man who wants to worship the gods sees in them, above all things, greater freedom than in himself. If a door is closed, he thinks the gods can get through it, and that walls have no limitations for them. This idea of freedom increases until it comes to the ideal of a Personal God, of which the central concept is that He is a Being beyond the limitation of nature, of Maya. I see before me, as it were, that in some of those forest retreats this question is being discussed by those ancient sages of India; and in one of them, where even the oldest and the holiest fail to reach the solution, a young man stands up in the midst of them, and declares, "Hear, ye children of immortality, hear, ye who live in the highest places, I have found the way. By knowing Him who is beyond darkness we can go beyond death."

 

...

 

We see, then, that beyond this Maya the Vedantic philosophers find something which is not bound by Maya; and if we can get there, we shall not be bound by Maya. This idea is in some form or other the common property of all religions. But, with the Vedanta, it is only the beginning of religion and not the end. The idea of a Personal God, the Ruler and Creator of this universe, as He has been styled, the Ruler of Maya, or nature, is not the end of these Vedantic ideas; it is only the beginning. The idea grows and grows until the Vedantist finds that He who (he thought) was standing outside, is he himself and is in reality within. He is the one who is free, but who through limitation thought he was bound.

 

(Maya and Illusion by Swami Vivekananda)

 

http://www.geocities.com/athens/olympus/5208/jnanayoga/illusion.html