No conceptual God can exist, apart from consciousness
People are not
aware of the fact that, there is no individual God can exist, apart from
consciousness, which is in the form of consciousness. Thus the consciousness is
the consciousness. Consciousness is the
true self. If there is no
consciousness, then there is no body, no ego, no universe, no religion and no
conceptual god.
People think that
there must be a creator of this universe. If one thinks physical entity or
ego as self, then there is a creator,
but if one thinks the consciousness or consciousness as the Self, then there is nothing exists
other than the consciousness, which is the true self.
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/consciousness. If God is apart from the
Self/consciousness, then He would be Self-less, that is, outside existence,
that is, non-existent.
Mahaayaanists who say:- Buddha due to his excellent skill
preached the truth in different ways depending on the aptitude of his
disciples.
Gaudapada says that:- the merciful Veda teaches karma and
upaasana to people of lower and middling intellect, while jnana is taught to
those of higher intellect.
So they clearly indicate rituals and theories are not meant for
those who are searching for the higher knowledge or wisdom.
Ish Upanishads :-
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 Karma 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.
Ishopanishad "They are steeped in
ignorance and sunk into the greatest depth of misery who worships the matter,
instead of the All-Pervading God and those who worship things born of matter
like trees, animals, man, etc. are sunk deeper in misery." 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 [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.
Bhad upanishd: - This Self is dearer
than a son, dearer than wealth, dearer than everything else, because It is
innermost. If one holding the Self dear were to say to a person who speaks of
anything other than the Self as dear, that he, the latter, will lose what he
holds dear—and the former is certainly competent to do so—it will indeed come
true. One should meditate upon the Self alone as dear. He who meditates upon
the Self alone as dear—what he holds dear will not perish. [Bhad upanishd -8-p- -211]
It is the first instance of monism in
organized religion. Vedic religion remains the only religion with this concept.
To call this concept 'God' would be imprecise.
The closest interpretation of the term can be
found in the Taittariya Upanishad
(II.1):- where Brahman is described in the following manner: Satyam
Jnanam Anantam Brahman - "Brahman is of the nature of truth, knowledge and
infinity". Thus, Brahman is the origin and end of all things, material or
otherwise. Brahman is the root source and Divine Ground of everything
that exists, and does not exist. It is defined as unknowable and Satchidananda
(Truth-Consciousness-Bliss).
Since it is eternal and infinite, it comprises
the only truth. The goal of Vedic relgion, through the various yogas, is to
realize that the conciousness (Atman) is actually nothing but Brahman.
The Vedic pantheon of gods is said, in the
Vedas and Upanishads, to be only higher manifestations of Brahman. For this
reason, "ekam sat" (all is one), and all is Brahman.
Several mahā-vākyas, or great sayings, indicate what the
principle of Brahman is:-
prajnānam brahma[1]
"Brahman
is knowledge"
ayam ātmā brahma[2]
"The Self
(or the Conciousness) is Brahman "
aham brahmāsmi[3]
"I am
Brahman"
tat tvam asi[4]
"You are
that"
sarvam khalv idam brahma[5]
"All this
that we see in the world is Brahman",
sachchidānanda brahma[6][7]
"Brahman
is existence, consciousness, and bliss".
Why go round and round, by
various tortuous paths
When the Vedas
and Upanishad declare that Consciousness or Atman is actually nothing but
Brahman, then why go round and round, by various tortuous paths, like the blind
led by the blind. One has to realize the fact that, the mind is in form of
universe. Trace the source of mind and
realize that source is consciousness. The mind rises from consciousness as
waking or dream and subsides as deep sleep.
In Mandukya Upanishad Brahman and Atman are defined as
same:
सर्वं ह्येतद् ब्रह्मायमात्मा ब्रह्म सोयमात्मा चतुष्पात् / sarvam hyetad brahmaayamaatmaa
brahm soyamaatmaa chatushpaat –
Mandukya Upanishad, verse-2
Translation:
sarvam(सर्वम्)- Whole/All/Everything; hi(हि)- Really/Just/Surely/Indeed; etad(एतद्)- This here/This; brahm(ब्रह्म)- Brahm/Brahman; ayam(अयम्)- This/Here; aatmaa(आत्मा)- Atma/Atman; sah(सः)- He; ayam(अयम्)- This/Here; chatus(चतुस्)- Four/Quadruple; paat(पात्)- Step/Foot/Quarter
Fragmented Verse:
सर्वम् हि एतद् ब्रह्म अयम् आत्मा ब्रह्म सः अयम् आत्मा चतुस पात् / sarvam
hi etad brahm ayama aatmaa brahm sah ayam aatmaa chatus paat
Simple Meaning:-
All indeed is
this Brahman; This Atman is Brahman; He, this Atman has four steps/quarters.
While Brahman
lies behind the sum total of the objective universe, some human minds boggle at
any attempt to explain it with only the tools provided by reason. Brahman is
beyond the senses, beyond the mind, beyond intelligence, beyond imagination.
Indeed, the highest idea is that Brahman is beyond both existence and non-existence,
transcending and including time, causation and space, and thus can never be
known in the same material sense as one traditionally 'understands' a given
concept or object.
Imagine a person
who is blind from birth and has not seen anything. Is it possible for us to
explain to him the meaning of the colour red. Is any amount of thinking or
reasoning on his part ever going to make him understand the sensation of the
colour red? In a similar fashion the idea of Brahman cannot be explained or
understood through material reasoning or any form of human communication.
Brahman is like the colour red; those who can sense it cannot explain or argue
with those who have never sensed it.
Brahman is
considered the all-pervading consciousness which is the basis of all the
animate and inanimate entities and material. (brahmano hi pratisthaham, Bhagavad
Gita 14.27)
In Advaita Vedanta: - Brahman is without attributes and strictly impersonal. It can be
best described as infinite Being, infinite Consciousness and infinite Bliss. It
is pure knowledge itself, similar to a source of infinite radiance. Since the
Advaitins regard Brahman to be the Ultimate Truth, so in comparison to Brahman,
every other thing, including the material world, its distinctness, the
individuality of the living creatures and even Ishvara (the Supreme Lord)
itself are all untrue. Brahman is the effulgent cause of everything that exists
and can possibly exist. Since it is beyond human comprehension, it is without
any attributes, for assigning attributes to it would be distorting the true
nature of Brahman. Advaitins believe in the existence of both Saguna Brahman
and Nirguna Brahman; however they consider Nirguna Brahman to be the absolute
supreme truth.
Chandogya Upanishad:- One who
meditates upon and realizes the self discovers that everything in the cosmos--
energy and space, fire and water, name and form, birth and death, mind and
will, word and deed, mantram and meditation--all come from the Self.
So, it clearly
says the one who meditate upon the self [consciousness] discovers that
everything in the cosmos-- energy and space, fire and water, name and form,
birth and death, mind and will, word and deed, mantram and meditation--all come
from the Self. Therefore , there is a need to know the fact that ,the true self
is not physical but the soul in order to realize the fact that : the cosmos-- energy and space, fire and
water, name and form, birth and death, mind and will, word and deed, mantram
and meditation--all come from the Self, which is in the form of consciousness.
Atman is
Brahman. Brahman or Christ or the Absolute is alone real; this waking is unreal; and
the three states are non-different from Brahman or Christ.
Whatever is, is
Brahman or Christ. Brahman or Christ itself is absolutely homogeneous. All difference
and plurality are illusory."
Brahman or /Christ is not a person, as the Absolute is not this. But if one
wants to call it God or Paramataman, then fine. But it is not a person.
Personifying it can make it easier to understand.
To realize the
ultimate truth is the prime goal.
All the
scriptures indicate that Atman is Brahman, and Brahman is ultimate truth.
Therefore the consciousness, which is in the form of consciousness, is ultimate
truth. Thus to realize the ultimate
truth is the prime goal. A well-directed
inquiry, analysis and reasoning will lead one to his non-dual destination.
Studying of scriptures is not necessary
The Upanishads clearly indicate:-
This Atman
cannot be attained by the study of the Vedas, or by intelligence, or by much
hearing of sacred books. It is attained by him alone whom It chooses. To such a
one Atman reveals Its own form. [Katha Upanishad Ch-II -23-P-20]
This Atman
cannot be attained through study of the Vedas, nor through intelligence, nor
through much learning. He who chooses Atman—by him alone is Atman attained.
It is Atman that reveals to the seeker Its true nature. [3 –page-70 Mundaka Upanishad (Upanishads by
Nikilanada)
Raman Mahrshi explains [in page
111/112- practical guide to know yourself]:-
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 realization?
A: Baghvan: - 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.
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 himself 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)
The above passages further prove 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 ultimate truth lies
beyond religion, concept of god and scriptures.
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]
Therefore, there is no use of taking strain to understand
assimilate the conceptual divisions invented by teachers of philosophy by their
excessive analysis. There are more and more doubts and confusions, if one tries
to understand and assimilate the ultimate truth through scriptures.
Why to follow the path of
doubts and confusion by losing oneself in the labyrinths of philosophy, when
one can realize the ultimate truth without them. By mentally tracing the source of the mind
from where it rises and subsides one becomes aware of the fallacy of the mind,
which rises as waking or dream and subsides as deep sleep. The mind raises form consciousness and
subsides as consciousness. Therefore,
there is a need for perfect understanding assimilation of non-dual truth.
There is no need to renounce the worldly life to get
Self-Realization. Any householder can attain it if has the inner urge.
ASHTAVAKRA
SAMHITA: -
"The man
of knowledge, though living like an ordinary man, is contrary to him and only
those like him understand his state.
