All kosha are mere imagined theory based on the ego, which is false self, within the false experience.

Discussion 

Mr, C:-

Consciousness is a different faculty, Consciousness is ananda-moy cosa where-as, mind is a very different enigma. To know mind one should dive deep in the releam of mano-moy cosa. Mind is the 50% of reverberatory boyancy of atoned dispeled charge from ananda-moy cosa and the balance is the logic and rand charge boyancy dispeled from prana-moy cosa and anna-moy cosa which is dispeled by quantum relevence of karmatic logic. The idiom of human mind is the most enigmatic causal science, which next to impossible to comprehend until soul realization is attained.
Pranamas,

Santthosh :-  Thank you. I respect your views but when the one goes in deeper self-search he becomes aware of the fact that:- 

All kosha are mere imagined theory based on the ego, which is false self, within the false experience. Because everyone thinks the mind is within the body, whereas the body is within the mind, which is in the form of universe.

 If mind is there then only the universe is there.  If universe is there then only the all its contents are there. Absent of mind is absent of universe and its contents. Absent of universe is absent of individual experience of birth, life and death.  The universe appears as waking or dream and disappears as deep sleep. The formless witness of the appearance of waking and dream is consciousness, which is the true self.  

 On the base of consciousness as self, the universe or mind is mere mirage.  The formless witness itself is the substance of the mind. Thus the mind [universe] and the self, which is consciousness, are one in essence because the mind, which is in the form of universe, is erupted out of the consciousness.  Thus everything within the mind is created out of consciousness. Thus everything is consciousness. Therefore, there is no scope for second thing other than consciousness because the body and the universe are also consciousness. Therefore the universe, which is in the form of mind, is mere mirage created out of consciousness. 

 Therefore, kosha are mere divisions imagined and assumed because, when the self is not the body [form] but self is consciousness [formless]   there is no scope for division.  Only when one thinks the physical body as self then only there is scope for division within the consciousness.

One has to stay totally in the awareness of the soul, which is in the form of consciousness within the waking experience. The world, the body, relationships – all are external to the true self /soul, which is consciousness.

Thus all these scriptural theories hold no water when one becomes aware of the fact that the body is not the self. Thus all the theories based on the body as self-hold no water.

When the Vedas and Upanishads 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.  

The cause and effect is reality, only on the base of false self.

Discussion

Lochan  says

Karma is the universal principle of cause and effect. Our actions,both good and bad, come back to us in the future,helping us to learn from life's lessons and become better people.

Karma is basically energy. I throw energy out through thoughts,words and deeds - mano vaakkaya karamaas, and it comes back to me in time,through other people. Karma is our best teacher , for we must always face the consequences of our actions and thus improve and refine our behavior, or suffer if we do not. The bondage of this karma or karmabandham is the root for repeated births and deaths and experiencing the pleasures and pains - sukhadukhaalu.Beyond this bondage is salvation.

Bhagavadgita suggests that the moment the fire of knowledge -jnaagnihi manifests itself the whole stock of sanchita karmas in the form of latencies disappear and one is above experiencing prarabhdha and aagami.

Understanding the way the karma works, we seek to live a good and virtuous life through right thought, right speech and right action and this is called dharma. We must also be very careful about our thoughts, because thought creates, and thoughts make karmas - good, bad and mixed.

I request you to listen to my humble understanding of Law of Karma.

Pranamas

Karma is universal principle only on the base of false self [ego], within the illusion. The cause and effect is reality, only on the base of false self.  The fact is formless  Atman is the true self. Atman is in the form of consciousness. Consciousness is cause of the illusory universe and it itself  is uncaused. 

  Buddhism says, there is nothing - nonentity. Advaita says there is some reality, even though things are not what they appear to be. If one knows the truth, he will know there is neither cause nor effect. Advaita is to know, what is it that is Real, and base the reasoning on that real.

When reasoning is done on true base, one has the yardstick to know what is truth, and what is untruth, and he will be able to reject the unreal or untruth.  Therefore one has to make sure whether the true self is body  or ego or true self is soul or Atman. If one accepts the self is body, then as you say the karma is universal principal. If one accepts the soul as self, then the physical body, ego, world and whatever one has seen, known and believed and experienced, as a person becomes unreal, on the standpoint of the soul as self.  By accepting karma theory, one is accepting the unreal, as real, and permanently remains in the clutches of duality, thinking the cycle of birth, life and death as reality.  Therefore, to overcome the illusory cycle of birth, life and death, one has to know the fact that, the body or ego  is not the self, but the formless soul is the true self.

Sage Sri, Sankara in Aparokshanubhuti:-

   88. When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?

  89. O enlightened one; pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it ill becomes you to feel distressed.

90. The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.

91. After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.

92. That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).

93. Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all?

94. The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as earth is of a jar. That (ignorance) being destroyed, where can the universe subsist?

 95. Just as a person out of confusion perceives only the snake leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the reality?

    96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.

     97. The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.

     98. “And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower”. Here the clear use of the plural by the Shruti is to negate Prarabdha as well.

   99. If the ignorant still arbitrarily maintain this, they will not only involve themselves into two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Shrutis alone from which proceeds true knowledge.

The above proves that the karma is reality only on the base of false self, where one thinks body and the universe as reality. When one becomes aware of the fact that, the true self is formless soul, then the karma becomes part and parcel of illusion.   My point is that, if one accepts the karma theory as reality, he will never be able to come out of the ignorance. And ignorance makes him believe the cycle of birth, life and death or pain and pleasure as reality.  Thus the freedom which one is seeking will remain distant dream. For the one who accepts the birth life and death as reality, Self-knowledge is impossible.

Thus it is necessary for the seeker of truth to know the fact that, the body which is born, lives and dies is not the self. Since he is taking the body to be the self, he is experiencing the duality as reality.

It is no use of trying to prove whether Buddha is right or Sri, Sankara is wrong***

It is no use of trying to prove whether Buddha is right or Sri, Sankara is wrong.  The only purpose of pursuit of truth is to know, how to realize the nondual truth, which is propounded by the Buddha and Sri, Sankara and Sri, Goudpada.  

Since, the  present practices are based on conduct and action, and they are based on the false physical self (ego) they will not lead the seeker to the  ultimate end,  because  the self is not the body . if the self is not the body then what is the use of indulging in physical based practices such as religion yoga and theoretical philosophy.   Seeker has to trace what are the fatter and obstacle which is blocking his realization.

Sri Sankara says that: scriptural knowledge and yoga are not the means to acquire self-knowledge.  Ramana Maharishi was realized the truth without any scriptures. Buddha rejected religion, scriptures and concept of god after he found them useless to acquire the truth after thoroughly verifying their validity.  And as one goes into deeper self- research he finds the fact that ultimate truth is nothing to do with Vedas.   The Upanishads confirms this.

Upanishad says:~

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 Ataman reveals Its own form. (Katha Upanishad Ch-II -23-P-20)

Mundaka Upanishad  :~

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)

When the Upanishads say:~

It is attained by him alone whom It chooses. To such a one Atman reveals its own form.  Then what is the use of indulging through our intelligence or our accumulated knowledge, when one is not chosen by the self, which is the soul, which is in the form of consciousness.

There is no need for any philosophy in pursuit of truth because they take the seeker nearer to truth, but they create more doubts and confusions.

 

In Astavakara Gita it clearly mentioned that Vedas are not the means to acquire the self-knowledge.

Sage Sri, Ramana Maharishi says:~ Q by D: Is not necessary to study the Vedas or at least the Prasthanatraya [the Bhagavad Gita,Dasopanishad and Brahma Sutras, all with commentaries]to ensure firm realization?

Bhagwan: No. Do you need all that to see yourself? All that is intellectual wealth, useful in explaining doubts and difficulties if others rise them or if you yourself encounter them in the 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 thirst. (Page 111/112 of Practical guide to know yourself c/e by A.R.N).

Therefore all the personal research is for making sure which is the surest and easiest path to acquiring self-knowledge, when we are confused with uncertainty which path easier for to acquire nondual truth or self-knowledge.

Thus, it indicates that Advitic or the non-dualistic truth is nothing to do with the Vedas. If Advaitic or the non-dualistic  truth is nothing to do with Vedas it means it is nothing to do with the religion as well. If it is nothing to do with the religion it means, it is nothing to do with its idea of God. If it is nothing to do with the idea of God, it means  is nothing to do with orthodoxy. if it is nothing to do with orthodoxy, it means it is nothing to with karma and rituals.   That is why Buddha rejected religion, Vedas and idea of god.

That is why in Mundaka Upanishad says:~  The rituals and the sacrifices described in the Vedas deal with lower knowledge. The sages ignored these rituals and went in search of higher knowledge. ... Such rituals are unsafe rafts for crossing The sea of samsara, of birth and death. Doomed to shipwreck are those who try to cross The sea of samsara on these poor rafts. Ignorant of their own ignorance, yet wise In their own esteem, these deluded men Proud of their vain learning go round and round Like the blind led by the blind.

That is why Sri Sankara, indicated  in Bhaja Govindam says:~ [Jnana Viheena Sarva Mathena Bajathi na Muktim janma Shatena] - one without knowledge does not obtain liberation even in a hundred births, no matter which religious faith he follows.

Thus, it proves the religion is not the means to self-realization.

When Upanishad itself declares:~   sarvam khalvidam brahma - all this (universe) is verily Brahman. By following back all of the relative appearances in the world, we eventually return to that from which it is all manifest – the non-dual reality ( Chandogya Upanishad).  

Then it is no use going roundabout way, trace the Brahman which is the formless substance and witness of the universe, which is in the form of mind.  By tracing the source of the mind or universe one will be able to realize the Brahman. 

Thus, self-knowledge is meant only for those who have an intense urge, and courage to accept the truth with humility and reject the untruth. Since people start comparing with their scriptural knowledge, it becomes impossible to assimilate and realize the non-dual truth.   Therefore, there is no need to convince anyone other than our own-selves to get the firm conviction. 

The religion and yoga are based on the false self. The orthodoxy believes the experience of birth, life, death and the world as reality whereas Sri, Sankara declares the world is a myth. Brahman alone is real and everything is Brahman.   Deeper self-search revels the fact that Sri, Sankara’s declaration is very the truth, but to realize the Brahman or ultimate truth the orthodoxy is the greatest hurdle. Since people are stuck sentimentally stuck with orthodoxy they take imagination oriented hallucinated path of karma. 

 The individual is the false self within the false experience.  Thus, the  conduct and actions performed as an individual within the falsehood will not yield fruits.  Thus, it is necessary to realize the fact that, the self is not the form, but the self is formless and reject all theories based on the form in order to realize the ultimate truth.  Self-Knowledge is the goal of every truth seeker.

Ish Upanishad declares:~  Those people who have neglected the attainment of Self-knowledge and have thus committed suicide