Hinduism 101 [an advaitic viewpoint]

[Guest guest]

[This is related to recent question raised on list; my understanding.]

 

thollmelukaalkizhu

 

 

Q: Am i the gross body?

A: If so, you are born from your mother's womb. Your 2 creators are father and

mother. And you are going towards death.

 

Q: Am i the individual soul?

A: If so, you have no creator. You have been passing from body to body (in

varying subtle bodies) in a cycle of birth and rebirth, 1. determined by your

actions/karma, 2. in accordance with the laws that correspond with the supreme

Being/Ishvara, of whom you are a part of.

 

From your standpoint, Ishvara is your Source of Consciousness, the Being who

corresponds to your prayers, intervenes in your world, and creates, preserves,

destroys this universe. From His standpoint, Ishvara is completely detached and

abides by the laws of karma (that are one with Him), passes through cycles of

projection and retraction which you call creation and dissolution. The

individual soul and natural universe have eternal basis in Ishvara, their

present determined by their past and determining their future.

 

Q: Where am i [soul] going?

A: If you progress, your goal is moksha/liberation from this cycle of birth and

rebirth. Otherwise the cycle continues, along with your conception of self.

 

Q: How does it happen?*

A: Through Jnana or Knowledge of who You are. It is the ultimate End of

Ignorance, the realization that 'I am not this, not this', that 'I alone IS.'

With realization cease the questions that presume reality regarding 'i' and

'Creator'; their relevance to a jnani is like " What did mickey mouse say to

donald duck yesterday? " The Self is advaita, and That Thou art.

 

* The path of Knowledge is perhaps difficult but direct. The cycle is broken not

necessarily for the 'individual soul' but through realization that I never was

'individual'. If you follow the path of devotion or works, you can reach a

highest state that maintains distinction of being individual and yet feeling

oneness with Ishvara. When Ishvara retracts His manifest state at the end of

this cycle, your individuality will be merged in Jnana and your i-context for

the question of difference ceases.

[Guest guest]

advaitin , putranm <putranm wrote:

> Q: Am i the individual soul?

> A: If so, you have no creator. You have been passing from body to

>

> From your standpoint, Ishvara is your Source of Consciousness, the

>Being who corresponds to your prayers, intervenes in your world, and

>creates, preserves, destroys this universe. From His standpoint,

>Ishvara is completely detached and abides by the laws of karma (that

>are one with Him), passes through cycles of projection and

>retraction which you call creation and dissolution. The individual

>soul and natural universe have eternal basis in Ishvara, their

>present determined by their past and determining their future.

>

 

In the light of Pranipataji's post # 42587, I think the following may

be added regarding the nature of Hinduism.

 

1. Aramba vada ('creation from nothing' or closest to it) is not

alien to our philosophical considerations. It is rejected by

established Hindu philosophies both from the logical and the

scriptural standpoints, with the logical side naturally complementing

the scriptural. But as we have others like vivarta and parinama,

vying for supremacy on the basis of logic and scripture, it may be

possible for aramba-vadins to establish themselves within the Hindu-

fold if they could justify on acceptable basis. That is, Hinduism is

always willing to give a legitimate place for any viewpoint that

considers itself to be in alignment with the Vedas. The ball is on

the other side. Not only this, even philosophies that do not accept

the Vedas such as Charvaka (atheism/materialism) are given legitimacy

in Hinduism. They also attempt at answers (even if by denial of the

possibility) to the same questions. No one is scandalized for their

philosophical position or non-acceptance of shabda pramana, unless

they choose to alienate themselves in a vehement manner. Ekam Sat

Vipra Bahudha Vadanthi ( " Truth is One; sages describe It variously " )

is our fundamental Vedic principle.

 

2. On blind belief. This point is significant for us Advaitins.

Although we accept the Vedas and Shastras, our philosophical position

gives quite a bit of leeway in what we consider the essentials. The

essential is regarding I and not i, whereas most of the discussions

of this order center on i. The i, and the theories around it, the

results of its acceptance or non-acceptance, all belong to the order

of mithya - relevant for the ignorant but not for the jnani. Even if

the ajnani should benefit from such i-considerations, his/her

philosophical standing is not lost either way so long as the position

of jnana is understood. Even in the essentials, as Pranipataji

mentions, we can allude to the scriptural conclusions quite

convincingly using logic and other pramana such as anumana that are

generally accepted.

 

 

thollmelukaalkizhu