Thank you Dear
Sri Sadanandaji,
I respect your
valuable views and wisdom.
As per my
conviction derived from deeper self-search:-
Those who assert
the world is not illusion because they are unaware of the fact that, the world
is reality within the illusion (waking). And they are frightened to consider
the world as illusion. Without
considering the world as illusion, it is impossible to acquire Self-knowledge
or Brahma Gnana or Atma Gnana.
After verifying
through deeper inquiry if one finds the world is reality within the illusion
then he cannot again say the world is not illusion.
If one is
frightened to accept the world is illusion (waking) than he is unfit to acquire
Self-knowledge or Brahma Gnana or Atma Gnana.
Thus who stuck with the reality of the world, are stuck with reality of
the individual experiences of birth, life and death, which takes place within
the unreal world. Thus pursuit of truth is for those who have courage to accept
the reality as it is, that is the reality without form, time and space.
According to Adavaita Vedanta, the
Veda addresses itself to two kinds of audiences - the ordinary ones who desire
the transitory heaven and other pleasures obtained as a result of ritual
sacrifices, and the more advanced seeker who seeks to know Brahman. Thus, the
purva mimam.sa, with its emphasis on the karma kanda of the Vedas, is meant for
the first audience, to help lead its followers along the way. However, the
Vedanta, with its emphasis on the jnana kanda, is meant for those who wish to
go beyond such transient pleasures.
Sri, Sankara says in Brahma Sutras: that Brahman is the cause of the world, whereas in Mandukya he
denies it. This is because he says that at the lower stage of understanding,
the former teaching must be given, for people will get frightened as they
cannot understand how the world can be without a cause, but to those in a
higher stage, the truth of non-causality can be revealed.
Thus
those who are frightened to accept the world is mere illusion should never
indulge path of wisdom.
Modern Ramanuja- J.Krishnamurti describes
to perfection is the awakening to Reality—the realization that pure
Consciousness alone is, that the perpetually fluctuating and evanescent
contents of the mind derive from it. This awakening effectively happens in an
instant. But in order for the lightning flash to take place, resulting in a
firm and unshakable certitude, a long labour is necessary, which he seems to
underestimate. “Truth is a pathless land” is his answer.
Many thinkers feel J.K’s teaching
seems essentially negative, a potent but bitter medicine for those imprisoned
by institutional cults. He breaks the student’s bonds, but then leads him to a
vast desert where he abandons him. The ultimate state of consciousness he
describes is that of the traditional sage or fully enlightened being, but he
does not show us the process leading to the realization of this state. He
describes marvelously the goal, but does not indicate the steps to be taken:
his recurring phrases "unified consciousness" and "let go"
are not a road-map.
J.Krishnamurti‘s approach was more practical, and he stuck with the reality of the world, he took it as real.
Sri, Sankara himself has warned us not to use ambiguous words,
and to practice semantic analysis in his book "Definition of one's own
Self. (Page 199, v.24 of "Sankara's
Selected Works)
Sri, Sankara founded his Advaita
Vedanta either on reason independent of sruti or on sruti confirmed by
reason." Sri, Sankara's commentary on the Mandukya Upanishad,
II, 1: This [the unreality of duality] is borne out by the Srutis
... But it is possible also to show the unreality of the object world even from
pure reasoning, and this second chapter is undertaken for that purpose.
Sri, Sankara himself had often said that his philosophy was based on Sruti,
or revealed scripture. This may be because Sri, Sankara addressed the
ordinary man, who finds security in the idea of causality and thus in the idea
of God—and Revelation is indispensable to prove the latter. He believed
that those of superior intelligence, have no need of this idea of divine
causality, and can therefore dispense with Sruti and arrive at the
truth of Non-Dualism by pure reason.
Sri, Sankara, in debates with
Buddhists and others who did not recognize the authority of the Vedas, had been
obliged to prove the truth of Advaita by means of reason alone. Mandukya
Upanishad, a scripture which appealed to reason to the exclusion of
Revelation.
Nonduality 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.
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 Ataman 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.
The scriptures and theories and teaching based on the ego are
not the yardstick. Using them as yardstick to understand and assimilate the
truth will lead one towards pursuit of arguments. Seeker of truth has to
discover on his own, the truth of his true existence by inquiring “what is
mind?” and “what is substance of the mind?” and move forward.
The ultimate
truth is one without the second, the one is not in the sense half or two, but
the one that remain forever One, without the second. The consciousness is all pervading. There is
no place where consciousness is not.
Consciousness is in everyone, consciousness is in everything, consciousness is one behind many. Consciousness alone is. It means the universe and its contents are the visible form of consciousness. And consciousness in turn is invisible form of the universe, which appears as mind.
With love, respect and regards
Santthosh
