The Basics of The Three Philosophies-2

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Dear Members,

 

Contd…

 

The Upanishads say“ Sarvam khalvidam brahma” i.e, All

this is indeed Brahman and “Anando Brahmeti

vyajaanaat” i.e, one realizes Brahman is bliss

 

Since this Brahman is “ Paramananda ghanam” which

means “bliss condensed” and is the much sought after

purushaartha ( object of desire of man) for all jivas.

 

Let us now see, how the relationship between jiva,

Brahman and the universe is explained by the Advaita

School and what according to it is the truth? Truth,

according to Advaitha, is that which is eternal. In

fact, according to this school, that which is the

truth has to be eternal and the eternal thing is

nothing but the truth alone. In this sense, Brahman

alone is truth according to this school. Then, how do

we explain the objects and jivas of the world that are

so vividly perceived. Are they not true?

 

 

 

The answer to this is that all these manifestations as

the various jivas and the diverse universe are mere

illusionary appearances on this Supreme Brahman. These

appear due to Avidya or Maya(ignorance). The Supreme

truth is only one and that is Brahman. To explain

this, three states of realities are accepted in the

Advaita School .

 

1. Apparently real objects –

 

If one looks at a shiny shell from a distance, it

looks like silver. This is called “Apparently real” as

the knowledge of this object (silver) vanishes on the

rise of knowledge of its substratum i.e, shell. Though

silver was cognized in the shell to be truly existent,

a closer inspection revealed its nature to be

illusory. Thus it is only “apparently real”. Here the

silver is merely superimposed on the shell though in

truth, it never existed there.

 

2. Empirical reality –

 

The Advaitins contend that the whole creation with

its diverse names and forms is a mere superimposition

on Brahman, just as silver is a superimposition on

shell as explained above. As the knowledge of the

substratum arises, the illusory appearance of silver

is destroyed. So also, once the knowledge of the

Brahman arises, this entire creation is realized to be

a mere illusion. Hence all these objects which will

continue to exist, till the rise of the knowledge of

the Brahman, are said to be empirically (practically)

real.

 

3. Absolute reality –

 

As said before, the Brahman is the absolute reality

as it never gets altered in any divisions of time –

past, present or future. This neither has a beginning

nor an end (Anaadhi – Anantham). This is beyond names

and forms. It cannot be described as “This is

Brahman”. Brahman is that which remains after negating

everything that is impermanent as Not this” (Neti,

Neti).

 

Hence, in truth, the individual soul is the same as

the Brahman and all the objects that are seen are also

nothing but Brahman. “ Sarvam Brahmamayam” says Sri

Sadashiva Brahmendra.

 

Let us now see what this Maya is, which has been

described as the cause for the notion of diversity.

Maya, according to Advaita, is “anirvachaniya” – i.e,

(in Advaita parlance) one whose nature cannot be

ascertained. It is a mysterious energy whose nature

cannot be determined to be either truth or untruth. It

is described as the cause for this universe according

to the Advaita school. Maya appears to be real only

till the knowledge of the Brahman arises. Once this

supreme knowledge arises, Maya becomes unreal. The

entire universe along with its cause disappears at the

rise of the supreme knowledge.

 

To put it in a nutshell,

 

“Brahma satyam – Jagat mithya – Jivo brahmaiva

naapara:”

i.e,

 

“Brahman alone is real. The entire universe is

illusory. The individual soul is non- different from

the Brahman”

 

Liberation for the jiva is the realisation o his

identity with the supreme Brahman. This Brahman is “

Satyam Jnanam Anantham” i.e, “ Truth, knowledge and

infinite” and hence is eternal bliss.

 

 

 

!!! Will Continue !!!

 

Regards

 

Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

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