Deeper-self-search reveals the fact that, the karma theory
is meant for those who are immersed in worldly life thinking the individual
life within the particle world as reality. In path of truth the karma theory becomes
a great obstacle in realizing the truth.
When Sri, Sankara says clearly,
the universe is not real. He says that Brahman and Atman are one. The ultimate
and the Absolute Truth is the Self, which is one though appearing as many in
different individuals. The individual has no reality. Only the Self is Real;
the rest, mental and physical are but passing appearances, then it indicates
the form (waking or universe or duality or mind) is unreal the formless is real (soul or consciousness spirit).
Therefore, only Atman is real because there is no second thing other than Atman.
He also clearly mentions that:
The path of religion, theory of
karma, path of yoga and the path of wisdom were intended for different classes
of people. The wisdom is for the advanced seekers of truth. It deals with the
nature of the ultimate Truth and Reality. It is meant for superior aspirants
who have inner urge to know the truth and it is not for those who are immersed
in earthly desires.
In Vedic era a Brahmin was a person who had attained Self-
knowledge or Atma Jnana. This was an extremely difficult path of
discipline of body, mind, and intellect, and people irrespective of their birth
or class, who dedicated to such an austere life, were recognized as
Brahmins.
A great example of this tradition (that a person becoming a
Brahmin, rather than born as one) is the case of Vishwamitra, a warrior (Kshatriya),
who became a Brahmin after attaining Atma Jnana or Self-Knowledge.
"By birth,
every man is a Shudra (an ignorant person). Through various types of
disciplines (samskaras), he becomes a dwija (twice born). Through
the studies of scriptures, he becomes a vipra (or a scholar). Through
realization of supreme spirit (brahmajnana), he becomes a brahmin."
The belief that people born in Brahmin caste, automatically
become Brahmins, is a much later concept in the very ancient India.
Thus, Brahmin means not caste but one who has attained Atma
Jnana or Bramha Jnana.
Thus we have to know the fact
that Buddha, Goudpada and Sri, Sankara are not only reformers but also they
are greatest scientists. Since there original thesis have been lost in
the labyrinths of philosophy and mutilated by pundits and orthodoxy, it
becomes very difficult understand and assimilate the wisdom expounded by the
great masters. In addition, the conservativeness of the orthodox scholars will
not allow any research other than playing with the words, which suits the mass
mind sets, because of their egocentric outlook.
Yoga Vasishtha :-
"Teachers, interpretations of sacred texts, the force of religious
merit--none of these lead to the realization of that Ultimate Truth which is
revealed in the clear reflection of the heart, engendered from contact with the
good."
Orthodoxy have to be rejected, in order to understand and assimilate the real fragrance of the wisdom
expounded by the great masters of Advaita, but it is hurricane task.
Thus, it is no use going through all the scriptures, when there is direct path
to non-dual truth. The same time and effort can be used to reach the non-dual destination, in lesser time and effort.
Buddha got enlightenment after he rejected Veda ,religion and concept of God. Thus it proves that he got enlightenment without Veda ,religion and concept of God.
OSHO:-
Buddhists do not believe in God, they believe in emptiness First
tell them that Buddhists don't believe in God, and secondly you tell them they
believe in emptiness. That's worse! That they believe in
"nothingness!" That's worse!
That's why you need to explain. Because when Buddhist say they
do not believe in God, it does not mean that Buddhists don't believe in the
nature of God! Because the nature of God is the nature of truth, is the sunyata, or emptiness. The
same! But Buddhists do not believe in the concept of God. Because in many ways
you, you see, however good the concepts are, it does not do justice for the
Absolute. All the concepts of God will not describe, really, what God is.-OSHO
Buddha also holds that this world which changes from moment to
moment is not real, it is only a reflection and a thing of which it is the
reflection alone is real. Buddha was not an atheist. He never denied reality.
There is nothing in his words or teaching to show that he considered truth
to be non-existent like horns of a hare. He could not have held the foolish
view that something came out of nothing. It is true; some of his disciples
misunderstood and misinterpreted him. his idea was that the truth which cannot
be designated by a name , or described is words and of which one cannot even
say whether it is existent or none extent , is like non-existent. The
idea is quiet in agreement with the view of Upanishads. An object which cannot
even be talked about, is, for all practical purposes, as good as non-extent. But
it is not non-existent in the sense that the son of barren woman is
non-existent. This subtle idea, Buddha's contemporaries and even his
disciple fail to catch. In one passage Buddha says clearly: Srmana Guutama was
an atheist. It is annihilation of non-existent of truth that he teaches. So will
people attribute to me atheism, which is not mine? So will they ascribe me to
the theory of non-existent, which again is not mine.
From these similar statements of Buddha it is clear that he was
not an atheist. All philosophers old and new arrive at the same point. Orthodox
Advaita (monism) that is inevitable; the people of thoughtful
temperament cannot find peace and quietude until they do so. Moksha
(liberation) is in the realization of oneness with God,which is the Atman,the innermost self. They speak of God Goddesses,
devotion and devotee, only in an in accurate way only from the standpoint of
dvaithi. After realization oneness with God, there is no distinction
between god and devote and the word "devotion" has no meaning.
Non-duality does not need the
support of any Scripture or Revelation like the Veda. For it is based, not upon
the varying theological fancies, which are as numerous as the sands of the sea,
but upon reason, the common heritage of all mankind, irrespective of colour or
creed or clime.
Seeker of truth has to know that
something is inadequate in Buddhist or orthodox Advaitic teachings to reach the non-dual destination because of the add-ons and adulteration. It becomes
difficult to reach destination directed by the Buddha, Sri, Sankara and Sri, Goudpada without deeper Self-Search. It is for the seeker to go on his own and
remove the obstacle. The greatest hindrance is mixing religion, god,
scriptures, and yogic theories. Moreover, attachment to scriptures, personal
god and religious code of conduct keeps one permanently in the grip of duality.
