There are many schools of thought in Hindu religion based on
Vedas. These schools of thoughts are add-ons. Therefore, these add-ons have to
be bifurcated from original Vedic Religion, to get the pure Vedic essence.
Sri, Sankara said: The
world is unreal and Brahman alone is real.
It means the birth, life and death, which happens within the world, has
to be unreal. If birth, life and death are
unreal, then the rebirth and reincarnation and Avataric concept has to be
unreal. Thus, it is for the seeker to find out, on what standpoint the world
becomes unreal, to know the Brahman, which is ultimate truth.
Causality taught in the
Upanishads is only to enable us to understand the supreme truth of
no-origination. The world is not different from the self and the self is not
different from Atman and Atman is not different from Brahman. That the non-dual
absolute appears as the diverse world is only an illusion. If it really became
diverse then the immortal would become mortal.
The dualist who seek to prove the origination
of the unborn, by that very enterprise try to make the immortal, mortal.
Ultimate nature can never change - the immortal can never become mortal and
vice versa. Gaudapada quotes from the Upanishads: "There's no plurality
here"; "The Soul through its powers appears to be many";
"those who are attached to creation or production or origination go to
utter darkness"; "the unborn is never reborn, for what can produce it?".
Comparing Vedas with Koran or Bible
or any other scriptures will not yield the truth,which is beyond form,time and space.
Katha Upanishad :- 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]
The above passages further prove that:
self-knowledge cannot be attained by study of the Vedas and intellectual
understanding or by bookish knowledge. Therefore,
the Vedas and other scriptures are not the means 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.
The religion was introduce in the past for the benefit of the mass mindset who are incapable to grasp the ultimate truth. thus religion is noting to do with pursuit of truth. because the truth is not belief and religion is based on the belief.
In theology
everyone is entitled to his own view, i.e. what he likes; but in pursuit of
truth this is not permissible. That
which dupes most of people is taking satisfaction for truth. Seeker has to be aware of that which
satisfies his feelings. "Felt" experience is no guide to
the highest, because one’s feeling may differ from others.
Truth must be
independent of one’s self; it is not to be what pleases him: all prejudices
must go. Those who talk of
"I feel so and so" provide psychological and not spiritualistic
reasons. Devotees seek to know God,
because they seek some benefit; seeker of truth seeks to know him in
truth. Steadiness of mind depends upon
what one is interested in. one’s mind can be steady only on what his mind is
attached to.
Things and
problems concerning truth appear simple at first, and hence ordinary people
speak presumptuously and glibly about it. But when one inquire he find how little he know and that they are extraordinarily
complex and he is obliged to go deeper
and deeper into them.
One readily takes it for granted that both he
and others knows what objects are or what the universe is because he has such
immense conceit. Such an easy attitude arises because he does not know the
complexity of these apparently simple matters, which in turn arises because of
lack of inquiry and reasoning on the true base.
A person with
emotion who changes from one path or school of thought to another, he looks for
novelties that appear charming to him.
