People are not aware of the fact that
there is no God can exist, apart from self/Ataman.
If there is no self/Ataman, then there is no body, world and their belief of
god. They think that there must be a creator of this universe. If one thinks
body /’I’ as self, then there is a creator, but if one thinks the soul as the
true Self, then there is nothing exists other then the soul.
If one objectifies and sees a universe, then he is bound to see
many things beside himself and postulate a God, the creator. Body, God and
world rise and set together from, and into, the Self/soul. If God is apart from
the Self/soul, then He would be Self-less, that is, outside existence, that is,
non-existent.
In Isa Upanishad says:
MANTRA 10
Scholars
say that the path of Avidya [performing Aganihotra and other sacrifices] and
the path of vidya [worshipping gods and goddesses] produce different results.
Wise men confirm this. [X]
Vidya
and Avidya both are hindrances to Self-knowledge, but Vidya is even worse than
Avidya. The word Vidya is used here in a special sense; here it means
worshipping gods and goddesses. By worshipping gods and goddesses you will go
after death to the world of gods and goddesses. But will that help you? The
time you spend there is wasted, because if you were not there you could have
spent that time moving forward towards Self-knowledge, which is your goal. In
the world of gods and goddesses you cannot do that, and thus you go deeper and
deeper into darkness.
Avidya
is Karama and therefore a hindrance.
You perform Avidya - i.e., you perform Agnihotra and other sacrifices. This is
a roundabout way of purifying the mind, and it is also groping in the dark. But
it may not have as heavy a toll on your time and energy as the other.
MANTRA 11
He
who worships gods and goddesses [Vidya] and also performs sacrifices [Avidya]
attains immortality by sacrifices [Avidya] and attains bliss by worshipping
gods and goddesses [Vidya]. [XI]
The
condition in both cases worshipping gods and goddesses and performing
sacrifices is that the person should have no motive for personal gain. He should
not desire the fruits of his actions, such as going to the heaven of gods and
goddesses.
As
earlier explained, the word Vidya ¸ has a special meaning here. It means
worship of gods and goddesses. Similarly, Avidya ¸ also has a special meaning.
It is Karma that is, performing Aganihotra and other sacrifices. Such karamas
are obligatory, but if they are done without any attachment to their fruits,
they help purify the mind. Combining karama and worship is a path to gradual
liberation. Sankara approves this for those who are not yet ready to renounce.
But
suppose you follow the two paths separately. If you perform Avidya ¸ you will
go to Pitra loka (the world of your ancestors). This is a dark region, because
it is far removed from Self-knowledge. In fact, you will have to wait a long
time to attain Self-knowledge. But if you worship Vidya ¸ - that is, gods and
goddesses you go into still darker regions, and your attainment of
Self-knowledge is even further delayed.
True,
you go to Dev loka (the heaven of gods and goddesses), but you are caught in
the pleasures there, and you remain there until the fruits of your worship are
fully exhausted. You are then reborn as a human being, and your struggle
resumes from where you left off. This is why Vidya ¸ is considered worse. But
if you combine the two that is, perform the obligatory karmas without any
attachment to the fruits and at the same time worship gods and goddesses, again
without any desire to go to heaven - then you can get the benefit of both,
liberation and bliss. For those who are not yet ready to renounce, this path is
recommended.
It proves that the concept of god,
karma, heaven and hell are ideas created by religion, to help for those who are
incapable of grasping. The concept of god and goddesses and karma are part of
the ignorance. By worshiping god and goddesses one accepts the false self as
true self, thus he is unfit for self-knowledge. Therefore concept of god is not
the means to acquire the self knowledge. That is why Buddha rejected concept of
God.
Katha Upanishad says:
[Upanishads Nikhilananda]
Fools dwelling
in darkness, but thinking themselves wise and erudite, go round and round, by
various tortuous paths, like the blind led by the blind. [Ch II-5 P-14]
It indicates
that the one who is ignorant [darkness] of the true self [formless
witness/Ataman] searches truth by accumulating knowledge of every path and
practice and uncertain about the truth, and thinks every path leads towards
reality. The ignorance of the true self leads one towards unreality or
hallucination.
This Ataman cannot be attained through study of the
Vedas, nor through intelligence, nor through much learning. He who chooses Ataman—by
him alone is Ataman attained. It is Ataman that reveals to the seeker Its true
nature. [ 3
–page-70
Mundaka Upanishad Upanishads by Nikilanada]
The above
passages further proves that: self-knowledge cannot be attained by study of the
Vedas and intellectual understanding or by bookish knowledge. Therefore there is no use of studying the
Vedas and other scriptures in order to acquire the non-dual wisdom. That is why Buddha rejected the scriptures,
and even Sri, Sankara indicated that, the truth lies beyond religion, concept
of god and scriptures.
For the same reason Raman Maharshi said fortunate
are the one who do not lose themselves in the labyrinths of philosophy. Bhagwan
says: Take Vedanta, for instance: it speaks of 15 pranas the names and
functions of it which the student is asked to commit memory. Will
it not be sufficient if he thought only one prana does the whole work of
maintaining the body? Again the antakaran is said to think, to desire, to will,
to reason etc. Why all these details? Has anyone seen antakarana, or all these
pranas? Do they really exist? They are conceptual divisions invented by
teachers of philosophy by their excessive analysis. Where do all these concepts
end? Why should confusion created and then explained away? Fortunate is the man
who does not lose him self in the labyrinths of philosophy, but goes straight
to the source from which they all arise. (GURU RAMANA .By S.S Cohen -vii Danger
of philosophy-Page -58-59)
Raman Mahrshi further explains [in page 111/112-
practical guide to know your self]:-
Q: D: Is it not necessary to study the Vedas or at
least Prastnatraya[Bagvad gita.Dasoponishad and Brahma Sutra all with
commentaries] to ensure firm reazation?
A: Bhagvan: - No. Do you need all that to see
yourself? All that is intellectual wealth, useful in explain doubts and
difficulties if others rise them if you yourself encounter them in course of
thinking. But to attain realization, all that is not necessary. You want fresh
water to drink, but you do not require all the water of the river Ganges to
quench your quest.
They alone in
this world are endowed with the highest wisdom who are firm in their conviction
of the sameness and birthlessness of Ataman. The ordinary man does not
understand their way. [Chapter IV —
Alatasanti Prakarana 95-P-188 in Upanishads by
Nikilanada]
This passage
indicates the fact that everything is Ataman/spirit. The one who views and
judges the worldview on the base of his birth /body will not realize the fact
that, the man including the world is created sustained and finally dissolves as
Ataman. Thus Ataman alone is, and all else is mirage.
Thus self-knowledge is the aim of every human being.
Since everyone thinks the physical body is the self their aim is misdirected
and they focus their attention on materiality which makes one feel the duality
[waking] as reality.
Nisagadutta said:
Millions are in search of the ultimate truth, and only one in million
will be able to grasp and realize it. By focusing more attention on Ataman by
talking, writing, discussing only of Ataman, the conviction grows and becomes
firmer and the duality will fade away as reality. Ataman/sprit which is
one’s true identity will prevail as
birth-less and deathless, eternal substance and witness of the mirage called
duality.
Therefore there is no need to study scriptures, or
indulge in god and guru glorification or performing religious rituals in
pursuit of truth. Since, they are not
the means to acquire non-dual[Advaitic] wisdom. It is only waste of time and
effort to indulge in those things.
