According to advaita siddhAnta, the jIva is identical to Ishvara in substance and essence. The jagat is a changing and mesmerizing manifestation of Ishvara that binds the jIva in its limited existence. The analogy is of the air inside an earthen pot. As long as the pot exists, the air inside it appears separated. But as soon as the pot breaks, the true nature of the air as a continuum is evident, and there is no more separation.
In the case of the jiva which is a pure consciousness, the layers of the gross body, with its 5 internal layers (vital breath or nervous system, etc.), and the various modes of the mind all come together to cause an apparent isolation. Hence each jIva considers itself separate and autonomous from other jIvas. Once it realizes its true nature as pure consciousness, it is no longer a limited, isolated entity but rather a cosmic reality. Or at the very least, the notion of association with temporary identities should be gone.
A major misconception about advaita siddhAnta is it teaches that the world is unreal or an illusion. This is not correct. It proposes three levels of perception of reality:
1. prAtibhAsika (apparent or illusive)
2. vyAvahArika (empirical or phenomenal)
3. pAramArthika (transcendental or ideal or noumenal)
This concept of Advaita philosophy does find support in the Vedas and Upanishads. This same idea is echoed in the statement “aham brahmAsmi — I am Brahman” in Brihadaranyaka Upanishad.
The Upanishads describe the relationship between the Brahman and the Atman. Brahman is the universal self or the ultimate singular reality. The Atman is the individual’s inner self, the soul. A central tenet of the Upanishads is "tat tvam asi", which means the Brahman and the Atman are identical. There is only one universal self, and we are all one with it.
The Isha Upanishad states, “the Brahman forms everything that is living or non-living … the wise man knows that all beings are identical with his self, and his self is the self of all beings.”
However, it is also true that in the Upanishads, the dominant concept of liberation is “krama-mukti” (i.e. graded liberation, step-by-step transition to higher worlds until final liberation).
The infinite diversity of this universe and all possible universes is rooted in a unitary, or nondual, spiritual reality, and everything within the universe is a unique manifestation of the one reality, known among other names as Brahman. That is, if we look deeply into anything within this universe with a mind purified by meditation, we perceive this same luminous, transcendent being.
The unique and the universal: each thing, living or not, is a unique manifestation of that universal being. Unique and universal at the same time.
"The wise see no difference between a learned and humble priest, a cow, an elephant, a dog, and an eater of dog-flesh. Here itself they have conquered the world whose minds are established in samesightedness; and since Brahman is stainless and homogeneous, therefore they are established in Brahman." — Bhagavad-Gita 5:18-19
Hindus worship God as One Reality, One Consciousness. "The Truth is One; Sages name it variously..." Rig Veda. Behind the diversity of existence, there is Unity; behind individual souls, there is the Self. All beings are unified in that One Self. The ultimate Reality is called Brahman (to grow, to expand).
A fundamental Hindu principle is one of Unity of all created things. Behind diversity, there is unity. Behind individual souls, there is the Self, one with the Divine. Not only human life but all created life including animal life is a unity. We spring from one source. Differences and divisions are unreal. The belief that we originate from one common source has ethical implications: it leads to a kinder and a gentler world.
God is "Ekam Sat, Advityam – One Truth, without a Second". There is no room for the existence of Devil or Satan. There is only one power and one presence in the universe, God the Omnipotent. Hinduism teaches Advaita, non-dualism. It says God alone is. This teaching is different from the teaching of only one god. The concept of God alone is different from the concept of the only one god found in Christianity and Islam.
In the English language the term “man” is related to “manual,” meaning one’s ability to work with hands. In Sanskrit, the ancient language of India, man is called “manush,” which means “to think.” Man is thus a thinking animal. Man in Sanskrit is also called “Purusha,” a witness soul. The Hindu greeting “Namaste” acknowledges divinity in each other.
Hinduism teaches that man is the architect of his own life. Man is shaped according to his Faith, his deepest aspirations, and his yearning. Man becomes what he thinks, desires, and aspires to.
Modern science perceives man as having evolved from animals. Hindu Dharma sees God and the power and presence of God reflected in animals. The Hindu perceives all life to be manifested from one source, and hence all life is sacred. Widespread vegetarianism among Hindus is a practical expression of this belief in the oneness of all life. Vegetarianism grows from ethical and moral considerations.
Sri Caitanya taught that to chant God’s names (to practice bhakti) we must respect all living beings, even an ant. He taught we should be more tolerant than a tree, and feel oneself to be lower than the straw in the street.
Therefore we should be kind, caring, compassionate, tolerant, respectful, forgiving towards all. And, we should try to show the highest mercy to others, whenever possible in a respectful way, to help them understand the importance of human life and the opportunity to end the cycle of birth and death.
Oṁ asato mā sadgamaya
tamasomā jyotir gamaya
mrityormāamritam gamaya
Oṁ śhānti śhānti śhāntiḥ
Om, Lead me from the unreal to the real,
Lead me from darkness to light,
Lead me from death to immortality.
May peace be, may peace be, may peace be.
Comments
Post a Comment