Advaitam and Science

OM, Purnamata purnamitam purnat purnamutachyate, purnasya purnamataye purnamevavasishyate – Bri.Up V.i.1



Infinity – it is what the Vedas explain.  But, the term used is not Infinity; it is Brahman.  Brahman literally means vastness, without any limits. 

Vedas declare that the Self is Infinite; however, we do not realize it.  To realize it many sadhanas are prescribed in the Vedas.  Still, it is elusive to some people. 

Infinity cannot be revealed, it can only be realized.  At present we do not realize our Infinite nature.  We feel that we are finite, with many restrictions and boundaries.  We carry a gross body and we feel that the limit of the body is our limit.  We are not trained to think beyond a limit.  Since our true nature is Infinite, we are never satisfied with whatever we have and at the same time we cannot go beyond a limit.  We limit ourself.  The urge in knowing more and more and the thirst for knowledge are the main indications that we are Infinite.  The true Infinite nature in us urge us to know more. 

We limit ourself by space, time and objects.  we feel that we are limited by space and do not feel the all-pervading nature.  When we identify with the body then definitely the body is gross and limited by space and we too feel the same.  We misidentify with the body and we think that the end of the body is the end of our Self.  We identify with our finite perishable body and we are worried of its perishable nature.  Whatever is gross is perishable and so is our body.  But the Atma is subtle and it never dies.  When we identify with the Atma then we realize our all-pervading nature.

We limit ourself by time.  We imagine that time can limit us and we will be perishable after a period of time.  The imperishable Atma is omnipresent.  The nature of the Self is imperishable.

We limit ourself by objects.  we identify with the body and feel the separation from one form with the other form.  Actually, the subtle nature of the Self is all-pervading.  There is only the Self and the different names and forms are mere illusion.  The separation due to desa (space), kala (time ) and vastu (objects) is the result of maya and it make us believe that it is true.  

We get miseries and sorrows in life because we are not aware of our Infinite nature.  We have limited knowledge and intellect and we identify with it and worried of its limited nature. 

In fact, the Atma is Infinite.  It is Brahman.  Brahman existing in the individual is Atma.  Atma is our Self.  But we misidentify with the body, mind and intellect as the Self and limit ourself.  When any insult or pain or misery come to the body, mind or intellect we mistake it as our self and gets hurt or feel unsafe.

To realize that our nature is imperishable, we have to do shravana of the scripture, manana and nidhidhyasana.  Only by self-contemplation these facts become clear.  Even when someone explain us these facts, we are not sure of it until we realize it. 

In our life sorrows and misery are due to ignorance.  We assume the ignorance and maya (illusion) as real and go after it.  Our true nature is sat-cit-ananda, Reality-consciousness- bliss.  Our subtle nature is all pervading and infinite awareness.  There is no place in this creation where we are not.  We are beyond this creation itself, but we are unable to believe it or some people are even ignorant of it. 

In life we are aware of only grossness.  If we consider ourself as separate from others, then it is limiting ourself.  The meaning of Infinity itself is there is no dual.  Infinity cannot have another one.  When it has another one then it is limit and it cannot be Infinity.    One cannot apply numbers to Infinity.  Infinity is vastness without any limits and it includes everything in this creation and beyond it.  When we say that ‘my nature is Infinite’, then there is no one other than the Self and it does not mean the finite ego; the Self is Infinite and the Self alone remains.  The Self does not mean the gross form or objects.  the Self means the subtle infinite Atma, which is our true identity.  The separation we feel is due to avidya.  The entire spiritual practice is removing this avidya and transforming oneself from individuality to Infinity, which is our true nature.


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