by advaitamandscience | Dec 17, 2021 | Articles
CONSCIOUSNESS
Consciousness is an ancient topic. It is the topic of the Rishis. However, recently the world is interested in this topic, because the world wants to overcome miseries and worries and it is paving the path through Consciousness. Different philosophies have different ideas about Consciousness and different people have different ideas about Consciousness. In my view, from the ancient times only Advaita Vedanta has a clear view about Consciousness. Other philosophies search for Consciousness. One cannot search for Consciousness because it is our existence itself. Consciousness is not different from us. It is our existence itself and we cannot deny it. If we deny it then it means we are negating our own existence.
Different paths like bhakti yog, karma yog etc can erase the unwanted residues in our mind and make the mind pure so that it is easy for a person to realize Reality. If Consciousness is different from us like the body or brain then we can observe it; but Consciousness is our existence and we can only exist in it. Existing in that state we can observe different objects. Consciousness is the fundamental reality of this Universe. One cannot further reduce it or break it like matter.
Consciousness interacts with the world through the body and mind. Consciousness closely attaches with the body and mind and at that time it takes a form and it has emotions according to the impressions in the mind. Consciousness which is non dual, when it passes through different set of impressions it appears like different individuals. By practicing any yog if we separate the mind from the Consciousness, then we can realize our self as Consciousness. Now we imagine ourselves to be the body and mind complex. If we practice to distance the mind from us then we will realize our existence as pure, powerful and Universal Consciousness.
If I say Consciousness is our existence, then we impose different colours for the Consciousness; it is because we know ourselves as always existing in different states of emotions. Different states of emotions are the product of the mind. They are the result of our past karmas. The mind and the karmic impressions in it are inert. Mind becomes active only when it is closely attached with the Consciousness. If the Consciousness attaches with the mind, which is our current state, then we experience the whole world. If Consciousness separates from the mind then there will be no external or internal experiences except the experience of the existence itself. It is a state beyond description.
According to Advaita Vedanta, this state can be experienced by intellectual understanding and contemplation, which in vedantic terms known as Shravana ( hearing), Manana (reasoning) and nidithyasana (deep contemplation).
Experiencing the mind is our false identity. However, it is absolutely needed for the transactional world. Existence, Pure Consciousness or Brahman is our true identity. Pure Consciousness has no emotions, feelings, karmas or any God. It does not see any difference in anything in this Universe. That is why in nirvana shatakam, Sri Adi Sankaracharya said, ‘I am not the buddhi or mind or ego or prana or body. I have no desires, nor need dharma, artha or even Moksha (liberation). I am not attached to sins or virtues. I need no mantra, guru or sastra. I do not have parents, I do not fear death because I am not born in a womb, I am eternal. I am eternal, all pervading, I do not need liberation because I am already liberated – Shivoham, shivoham, shivoham’.
Consciousness is our true identity. We are that pure universal existence bounded by a mind and body. We operate with a false identity with a form and name and we have decided our duties by doing different karmas. However in reality we are Brahman, Pure Consciousness. The teaching of Advaita Vedanta is to make one realize this true state.
by advaitamandscience | Nov 15, 2021 | Articles
In my last article, I wrote that the definition of God depends on the mind that defines it. The definition changes with the attainment of knowledge. The gunas (nature) and attributes coin the name for that divine form.
In this article, I would like to share with you the definition of God according to Advaita Vedanta. The primitive form of bhakti makes us to believe that God is a person in the heaven, who is the dispenser of our karmic results, and he will be pleased if we worship him and punish us if we disobey him. Well, this type of bhakti will help our mind to get purified; however, our knowledge of the divine principle must mature beyond this initial stage.
Advaita Vedanta is a very sophisticated philosophy. According to Advaita Vedanta the name given for that universal, infinite divine principle is Brahman. Let me take the support of the Taittriya Upanishad, second chapter (Brahmananda valli) first para to explain this concept. It says, “The knower of Brahman becomes Brahman itself. He who realizes Brahman attains the supreme”. In the same verse it says, “Satyam, jnanam, anantham Brahman”, meaning Brahman is existence, knowledge and bliss. Brahman means vast, infinite, unlimited. Here vast, infinite, unlimited are not used as adjectives. It is Brahman itself. Vastness means without any limit. Brahman has no limit that is why it is said as infinite and unlimited. In sanskrit it said as anantha.
First we will analyze that how Brahman is said as anantha. In the worldly life (samsara), any object is limited by three factors. It is limited by space (desa), time (kala), object (vastu). For example, take this computer in which I am typing this article. It is limited by space, time and object. This computer occupies a certain space; in that way it is limited by space. Whereas, Brahman is all pervading. It has no limits. There is no place without Brahman.
This computer has a manufacturing date and an expiring date. It works well only during that period of time. After that period, it automatically gets destroyed. It exists between creation and destruction. In that sense it is limited by time. Whereas, Brahman is eternal, omnipresent; it always exists. It existed before this creation and it will always exist. The universe emerged from Brahman, it is existing in Brahman, after dissolution only Brahman will exist.
This computer has a form and a name. No other object is known by this name; in that sense it is limited by object. Any object is known by itself and not by any other object. The name gives an identity for this form; whereas, Brahman pervades all forms. Nothing in this universe is apart from Brahman. Therefore, Brahman is not limited by object (vastu).
Therefore, Brahman is not limited by space, time and object and hence it is said as ananda, infinite and non-dual. There cannot be two infinites and hence Brahman is non -dual. Brahman is sarva vyapi (all pervading), nitya (eternal) and ananda (infinite).
Next, we will analyse that how Brahman is said as satyam (Reality). Brahamn is existence itself. Every object exists in the existence and no object exists apart from existence. If I deny this existence, then it implies that I do not exist. It is one continuous base of existence where there is no part or division. Therefore Brahman is satya; Reality itself.
Next, we will analyze that how Brahman is said as jnana (knowledge). Any object in this world is limited by space (desa), time (kala) and object (vastu), which means that the knowledge about that object, is also limited. Every object exists in Brahman. Without intelligence we cannot have knowledge about an object. That intelligence, which is pure consciousness, is Brahman itself. If we realize Brahman then all the objects are known. Therefore, knowledge is Brahman.
Brahman is pure consciousness, devoid of the mind. We come across this state many times in a day like the gap between two thoughts, when our mind goes to an exalted state or in deep misery etc, for a moment we come across this state; but it goes unnoticed.
Pure Consciousness is underlying in all the experiences in life. Only thing is we have to own this fact. Brahman is satyam, janana, ananda. It is existence itself. We are existing in that existence.
by advaitamandscience | Oct 13, 2021 | Articles
Who is God?
Is He the divine person up in the heaven and dispenser of our karmic results
Or Is He the person in his divine abode who favors us when we offer him and punish us when we do not offer him
Or Is He the deity we worship in the temples
Or Is He different from us
Or Are we existing in Him
Or is He existing in us;
Who is God in reality?
It might be a difficult question to answer; because all these ideas come and cloud our mind when we think about God and every point I quoted is true; only thing is they are the different levels of realization. Definition of God depends on the mind that defines it.
Every religion begins with faith. We believe that God is a person like us and has similar emotions and form like us. It is true but our understanding must go beyond the elementary level of understanding God. Worshipping God as a different person with divine form and interacting with God in that level is not the goal of life. We must improve our understanding and must realize God as the universal Consciousness. There is no grain in this universe without God. He is present in every form and in the transcendental level.
Any form worship, chanting mantras, devotion, yoga, saguna meditation will help us purify the mind and prepare the mind for the next level of realization. It is not the ultimate. God must be realized as the truth in our self and in everything else. He is the underlying Consciousness of all our experiences. It is by His presence that we are able to see, hear, touch, speak, remember etc. All our activities either good or bad are based on Him. We act according to our karmic tendencies however all our acts are possible because of that underlying Consciousness. What we say as God is the pure undivided Consciousness and it is showing its presence through our actions. Just like electricity is present throughout the wire but we are able to realize its presence when we switch on the light. Consciousness or in Vedantic terms Brahman is present everywhere, but we realize its presence through our actions.
The same point is emphasized in Kenopanishad in many ways. It says that Brahman is different from the known and it is beyond the unknown. The ultimate is beyond the known and unknown. Upanishad says that worshipping God as another object or as deity means we are objectifying the universal Consciousness. The presence of God is realized by the people who are either very devotional or people who lead ascetic life. The concept of temples and deities came in to being just to make the layman feel the presence of God. However, what turned out in the end is people started to believe that what they worship in temples as deities alone is God and they are unable to feel His universal presence.
Upanishads differentiates the universal Consciousness that has form and attributes as saguna Brahman and its formless and attributeless nature as nirguna Brahman. The pinnacle of every religion is the realization of God as the universal principle. This is very clearly explained in the Kenopanisad chapter 1, verses 5,6,7,8,9. Kenopanisad says, “Man cannot describe it beyond a certain limit. Man cannot think about it, speak about it, see it, hear it, touch it or perceive it; but That by which a man thinks, speaks, sees, hears, touches, perceives etc, know that to be Brahman and not what people worship as an object” Brahman is not an object to see it as separate from us or to search for it. It is the Consciousness by which we perform all activities. Every experience happens in life because of Brahman. Upanishad is not against any form worship or rituals; however it says that it is not the ultimate.
by advaitamandscience | Aug 8, 2021 | Articles
In my last article I briefly explained the stories of three small children, Dhruva, Prahlad and Nachiketa, and their devotion and knowledge. In this article, I explain the difference in their devotion (bhakti) and knowledge (jnana).
Devotion (bhakti) and knowledge (jnana) of Dhruva
Dhruva and Prahlad were of same age, five years. They both had the same guru, sage Narada. In Dhruva, bhakti was induced by his mother, Sunithi. She asked him to have unswerving devotion on Lord Vishnu so that his worldly desires will be satisfied. The determination of that small child was remarkable. At that very young age he went to the forest to meditate. By his deep meditation the whole world was disturbed, and atlast Lord Vishnu appeared before him. When the Lord gave boon to be the pole star, Dhruva accepted that boon; though he repented later and said that I must have asked for liberation as the boon. Though Dhruva felt that himself, the Universe and the Lord are not different from each other, at one stage he said that he was unable to perceive the transcendental nature of the Lord. Moreover, in the last phase of his life he took revenge on the yakshakas for killing his brother, fought a battle with the yakshakas, and killed many of them. This implies that he viewed difference among the jivas and considered the yakshakas as different from him. Later he stopped the battle by the advice from his grandfather Suyambhuva manu, and went to Badarikashrama to meditate and realize the true nature of the Lord. Eventually, he attained the position as the star Dhruva.
Devotion (Bhakti) and knowledge (jnana) of Prahlad
Bhakti was inherent in Prahlad. In his previous janma (birth), when he was in his mother’s womb, he received advice from sage Narada. In that way, his guru was sage Narada. He inherited devotional tendency from sage Narada. From a very young age he was an ardent devotee of Lord Vishnu. Even though his bhakti was opposed by his father, his mind was deeply attached to Vishnu bhakti, which made him not to feel the tortures inflicted by his father or his father’s attendants. He had remarkable faith in Lord Vishnu, which made the Lord appear as Narashima.
He saw no difference among the jivas and he felt that if I am to be liberated than all my fellow being, regardless of their karma, are to be liberated. This very clearly shows that he saw no difference among the jivas. Even when his father inflicted tortures on him he only saw his ignorance and he did not react in any way to his tortures. This shows Prahlad’s faith in the Lord and his knowledge. Though born in an Asura family he only sought refuge in the feet of the Lord and did not aspire for any other worldly desires. He was made as the ruler for the asuras by the Lord which he obeyed. After killing Hiranyakashipu, it was Prahlad’s bahkti and love for the Lord made lord Narashimha calm from the spree of the Lord from erasing all the asuras. After Prahlad praising the Lord with a beautiful hymn, the Lord remained calm and appreciated the young child Prahlad.
Devotion (Bhakti) and knowledge (Jnana) of Nachiketa
Nachiketa went to the abode of Lord Yama to make his father’s words true. There he was so adamant to see the Lord and receive teaching from him regarding Brahma vidya. His discrimination and determination made the Lord to teach this profound vidya to this young child. Therefore, determination with discrimination was very prominent in Nachiketa. This made him a Brahmavid.
Therefore when one compares the devotion and knowledge of these three children, it is so natural and inherent in Prahlad. The rest of them had a purpose to show their devotion and attain knowledge. In my view, Prahlad was an exemplar of devotion and knowledge.
by advaitamandscience | Jul 28, 2021 | Articles
THE DIFFERENCE IN DEVOTION AND KNOWLEDGE
OF THE THREE FAMOUS CHILDREN – PART 1
We all know of the devotion and knowledge of the three famous children in the scriptures – Dhruva, prahlad and Nachiketa. In this article with two parts, I would like to share with you the brief story of the three children and my view on this topic.
The story of Dhruva comes in fourth skanda, chapter eight of Srimad Bhagavata. Child Dhruva belonged to a Kshatriya family. His father was a king and his grandfather was Suyambhuva manu. His mother was Sunithi and he was always insulted by his stepmother Suruchi. On one particular day Dhruva’s father too kept silent when she insulted him, and this caused more pain in Dhruva and he ran to his mother Sunithi. She advised him to have unswerving devotion on Lord Vishnu. Taking her words seriously he left to the forest to meditate on Lord Vishnu. He met sage Narada in the forest and the sage was surprised by the determination of the young child who was only five years of age. By the advice of the sage, the young child Dhruva meditated on Lord Vishnu, saw the form of Lord Vishnu, and received the boon to be the Dhruva nakshatra, the pole star after his life time.
The story of Prahlad comes in the seventh skanda of Srimad Bhagavata. Child Prahlad was also five years of age and he belonged to an Asura family. He was the son of a famous asura, Hiranyakashipu. Devotion to Lord Vishnu was inherent in that child and from a very young age he was an ardent devotee of Lord Vishnu. His devotion to Lord Vishnu was unaccepted by his father because his father considered Lord Vishnu as his enemy. His father inflicted tortures on this young child, but nothing affected Prahlad because all the time his mind was strongly attached to Lord Vishnu. Prahlad had great faith in the Lord and to make Prahlad’s words true, Lord Vishnu appeared as Narashimha in the place (a pillar) where Prahlad believed that Lord would be there in that pillar too. Lord Narashimha killed Hiranyakashipu and blessed Prahlad who had no other worldly desires than the refugee in the Lord’s feet.
The story of Nachiketa comes in the Kathopanishad. The entire Upanishad is the teaching of Brahma vidya by Lord Yama, the guru of Nachiketa, to the young child. Nachiketa belonged to a Brahmin family. His father Vajasravasa, once performed a Yagna where the owner of the sacrifice had to give all he owed to others as offering. But his father gave only the used and old things to others. Even the cows he gave to Brahmins were very old. Therefore to balance the mistake of his father Nachiketa asked his father, “To whom do you offer me?” This irritated his father and he said, “To death I give you”. To make his father’s words true, even though later he was dissuaded by his father, he went to the abode of Lord Yama. There the attendants of the Lord made Nachiketa to wait outside the palace for three days without food or water. With determination the young child waited outside for the Lord. When Lord Yama arrived he was surprised by the determination of the young child and he offered him three boons because he waited for three days. As the first boon Nachiketa asked, my father should be free from worry and anxiety for missing me and he should accept me without hesitation when I go back to him. As the second boon he asked, a person coming to heaven must have a long stay in heaven. Lord Yama immediately gave the two boons. The Lord was surprised by the third boon Nachiketa asked because it was regarding Brahma vidya. Nachiketa asked, “Some say that it exists and some say that it does not exist after death. I want to know the truth from you, the lord of death”. To test the child whether he was qualified for Brahma vidya, Lord Yama offered him worldly boons, which Nachiketa rejected and he was so adamant for Brahma vidya. In the end, the lord as guru taught Brahma vidya to Nachiketa and Nachiketa became the knower of Brahman.
These are the very inspiring stories of the three small children who had remarkable power of determination, devotion and knowledge. In the second part of the article I will share with you the difference in devotion and knowledge of these three children.
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