Advaita Vedanta – Part 1

INTRODUCTION

If we consider that ‘Theism (Aastikataa)’ means ‘accepting Vedic declarations’ as well as ‘belief in the existence of God’, these ‘6 Darshana-s’ can be subdivided into two groups, viz. 

1. ‘Theistic Atheism’ (‘Aaastika-naastikataa’) – those who believe in any sub-division of this system accept Vedic declarations, but do not believe in one Eternal Truth, viz. ‘Brahman’, as declared in ‘Upanishad-s.’
   Both the “Tarka”groups {‘Vaisheshika” of Kanaada & “Nyaaya” of Gautama}; both the “Saankhya” groups {‘Nireeshvara Saankhya’ of Kapila & ‘Sa-Eeshvara Saankhya‘ of Patanjali (‘Yoga’)} and also the “Poorva-meemaamsaa” of Jaimini fall under this category.
   
2. ‘Theistic Theism’ (‘Aaastika-aastikataa’) – those who accept Vedic declarations, as well as believe in ‘one Eternal Truth’  viz. ‘Brahman’, as declared in ‘Upanishad-s.’ This is ‘Uttara-meemaamsaa’  group, which follows “Brahma-sootra-s” of ‘Baadaraayana‘ (‘Vyaasa’), who also made ‘Mahaa-bhaarata’, wherein we find the celebrated  ‘Bhagavad-geetaa’ as a dialogue between Krishna and Arjuna.

There are 3 theories that  explain the  ‘creation (of this world)’.

1. “Aarambha-vaada/Asat-kaarya-vaada (Theory of ‘Creation’)”:
   This theory is that of the ‘Tarka’ group (‘Nyaaya & Vaishshika’) cited above. As per the same, the effect (‘Kaarya’), which is something newly produced, does not lie in the cause (‘Kaarana’). Just as a ‘hitherto non-existent pot’ is created out of ‘mud’, this theory proposes a similar creation of previously non-existent world from previously existing atoms etc. It is also called ‘Asat-karya-vaada’, because the ‘Kaarya’ is ‘newly produced.’
   
2. “Parinaama-vaada/Sat-kaarya-vaada (Theory of ‘Evolution’)”:
   This one is by the ‘Saankhya’ group (‘Nireeshvara Saankhya’ of Kapila). As per this, the effect (‘Kaarya’), though phenomenally different from cause (‘Kaarana’), is substantially identical with the latter and pre-exists latently in it. An example for this is ‘milk changing into curd.’ This doctrine is also called ‘Satkaarya-vaada’, because both ‘Kaarya & Kaarana’ are ‘Sat.’ 
   Accordingly,  “The world is continuously changing, beginning with  its ‘primordial Nature/Prakriti‘ and this Prakriti’s ‘Parinaama (evolution)’ is ‘this visible & invisible world“, as per this doctrine.
   
3. “Vivarta-vaada (Theory of ‘Apparent Transformation/Manifestation Appearance’)”:
   This doctrine is that of ‘Advaita-Vedaanta (Doctrine of Non-duality/Monism)’, which is based on “Uttara-meemaamsaa.”
   This has been popularised by Shankaraachaarya, as an extension of the ‘Ajaata-vaada (Doctrine of ‘non-creation’) propounded by Gaudapaada, (Guru of Govinda-bhagavatpaada, who in turn was the Guru of Shankaraachaarya) in his famous ‘Maandookya-kaarika-s.’
   This theory declares that the ‘One & only One Reality’ never changes and is ‘appearing as something else.’
   
   (The oft-quoted example of  ‘Appearance of a rope as a snake’‘ explains this phenomenon of ‘Vivarta.‘ (Really speaking, here the rope has not changed into something else (snake), but it is ‘only manifesting’ like that. The moment it is known that it is only an illusion, the ‘real rope’ alone remains!)
   Accordingly, the world we are ‘seemingly’ experiencing is nothing but ‘Mithyaa (unreal)’, as per this doctrine.

The last doctrine of the above three, viz. ‘Vivarta-vaada’ popularised by Shankaraachaarya alone has been widely accepted by many all over the world.

‘Advaita-Vedaanta’  is ‘understood and followed’ with the help of ‘Prasthaana-traya’, viz. 1) Upanishad-s   2) Brahma-sootra-s   3) Geetaa.

‘Upanishads’  give various statements of ‘Vedaanta’ and thus provide ‘Shraavanam (Shruti)’, viz. background knowledge.

‘Brahma-sootra-s’ provide the needed ‘Yukti (logic)’ to understand the import of the Upanishadic statements. By doing ‘Mananam (repetition) of the same, one gets the needed clarity and ultimately can ‘own’ this knowledge.

Then, ‘Geetaa’  helps in practising the knowledge (‘Abhyaasa’) gained from the earlier two sources, which leads one to get the ultimate experience (‘Anubhooti’) of ‘Brahman.’

NOTE:  From now onwards, we shall be confining ourselves to  ‘Vivarta-vaada’  alone.

{It has been felt desirable to define and elaborate some “paaribhaashika-pada-s (technical terms)” first, so that the background provided by them will be helpful to understand the different topics to be discussed from time to time. (Accordingly, the ‘entries’ in these ‘terms’ of  ‘definitions/brief explanation’ will be getting updated and ‘enriched’ progressively.)}

DEFINITIONS/BRIEF EXPLANATION OF SOME ‘TECHNICAL TERMS (PAARIBHAASHIKA-PADA-s)’  WE COME ACROSS IN ‘ADVAITA-VEDAANTIC PARLANCE’  

I. “ADHISHTHAANAM (Substratum/Base)”:
‘Adhishthaanam’ is the substratum on which ‘some other entity’ is superimposed (‘Aaropanam/Adhyaaropanam’). The superimposed entity becomes unreal in the ultimate analysis. For example, ‘the ever-changing phenomenal world’  is proved to be a ‘superimposition’ on the ‘unchanging substratum, viz. Aatman’, according to Advaita Vedaanta.

II. “VYASHTI (Microcosm)” & “SAMASHTI (Macrocosm)”:
‘Vyashti’ means ‘individual/particular entity/part.’
‘Samashti’ means ‘whole/totality/cosmos (the entire ‘integration’ of all microcosms).
It is worth noting that “Consciousness (‘Sat-Chit-Aananda’)/Supreme Reality”, the essential Principle which supports an individual (‘Vyashti’) as substratum (‘Adhishthaanam’) is the same as the substratum of the entire ‘cosmos (‘Samashti‘), as per ‘Advaita Vedaanta.’
 In other words, ‘The part is never different from the ‘whole!’ It is inherent in the whole; there is a “one-to-one correspondence” between these two – ‘individual mind’ is a part of the ‘total mind’, ‘individual gross body’ is made out of ‘total gross elements’ and so on.

Let us recall that there are 3 bodies in a human being (‘Vyashti’), viz. 
1. “Gross body/Physical body” – “Sthoola-Shareeram” {also called “Food Sheath (‘Annamaya-kosha’)}” – consisting of the physical body and the “apertures (golaka-s)” of the 5 Jnaanendriya-s (sense organs, viz. eyes, ears, nose, tongue and skin) and also the “apertures (golaka-s)” of the  5 Karmendriya-s (organs of action, viz. hands, legs, speech, genital organ and anus).
2. “Subtle body” – “Sookshma-Shareeram“, which include
– “Vital Air Sheath (Praanamaya-kosha)” – consisting of the 5 Praana-s (vital airs – ‘Praana, Apaana, Vyaana, Udaana & Samaana’) and ‘faculties’ of the 5 Karmendriya-s (organs of action, viz. ‘hands, legs, speech, genital organ and anus’}’
– “Mental Sheath (Manomaya-kosha)” – consisting of ‘Mind (Manas), Memory (Chitta) and ‘faculties’ of the 5 Jnaanendriya-s (sense organs)’
– “Intellectual Sheath (Vijnaanamaya-kosha)” – consisting of Intellect(‘Buddhi’), Ego (Ahankaara) and ‘faculties’ of the 5 Jnaanendriya-s (sense organs)’}
3. “Causal body” – “Kaarana-Shareeram” {also called “Bliss Sheath (Aanandamaya-kosha)”} – consisting of “Vaasanaa-s (impressions/inherent tendencies in an unmanifest form)”.

When pure Consciousness (‘Aatman’) identifies with the ‘gross body’,  it is called “Waker“, as it experiences the pluralistic waking world ‘Jaagrat- avasthaa’). When the same pure Consciousness (‘Aatman’) identifies with the ‘subtle body’, t is called “Dreamer“, as it experiences the pluralistic dream world created by the mind itself (‘Svapna-avasthaa’). Here it withdraws from the gross body.

Again, when the same pure Consciousness (‘Aatman’) identifies with the ‘causal  body’, it is called “Deep Sleeper“, as it experiences a sort of ‘homogeneous nothingness‘ – neither it has the vision of the supreme Reality, nor the experience of pluralistic world, because both the gross and subtle bodies are not functioning in this state (‘Sushupti-avasthaa’).

If we take these 3 bodies of an individual (‘Vyashti’), the Consciousness functioning through :
Gross body (‘Sthoola-shareeram’)  is called “Vishva (waker).”
Subtle body (mind & intellect – ‘Sookshma-shareeram’) is called “Taijasa (dreamer).”
Causal body (Vaasanaa-s/impressions – ‘Kaarana-shareeram) is called “Praajna (deep sleeper).”

Likewise, coming to the cosmos (‘Samashti’), the Consciousness functioning through :
the “aggregate of all gross bodies” is called “Viraat.”
the “aggregate of all subtle bodies” is called “Hiranya-garbha (the Creator).”
the “aggregate of all causal bodies” is called “Eeshvara (the Lord).”

III. “AATMAN (Self)”:

It can be understood as the “Self-existent awareness that is limitless & non-dual“, as per ‘Advaita-Vedaanta.’ {The word ‘Soul’ is used in English to denote this term in philosophy}. It is the core (essence) of one’s personality, when we talk of it at “microcosm level (‘Vyashti’).”
Besides, It is also the word interchangeably used with “Brahman (Paramaatman)” at the ‘macro-cosm’ level (‘Samashti’) and hence is said to be ‘only another name of ‘Brahman.’ {‘Brahman’ or ‘Paramaatman’ can be treated as “Cosmic Soul“; ultimately It is the eternal essence (and also substratum) of the universe as well as the “ultimate and One & only One Reality.”
{However, there are many meanings for this word ‘Aatman’ in our day-to-day usage, like “mind, body, intellect, nature, breath..” and so on!}

Following definitions explain the term “Aatman” more elaborately in ‘Advaita- Vedaanta’:
1. “That which pervades the entire cosmos (“Aasamantaat tanoti – iti Aatmaa|”)
2. “That which pervades, absorbs and enjoys all objects in the world and also out of Which the world derives its continuous existence (“Yadaapnoti; Yadaadatte; Yachchaatti vishayaaniha; Yachchaasya santato bhaavah tasmaat  Aatmeti keertyate|”) — Sankaraachaarya’s reference (from ‘Linga-puraana’) in his commentary for the verse 2.1.1 of “Kathopanishad“
3. “That which is :
– different from the 3 bodies – gross (‘Sthoola’), subtle (‘Sookshma’) & causal (‘Kaarana’)
– beyond the 5 sheaths –  food sheath (‘Annamaya-kosha’); vital air sheath (‘Praanamaya-kosha’);  mental sheath (‘Manomaya-kosha’); intellectual sheath (‘Vijnaanamaya-kosha’) & bliss sheath (‘Aanandamaya-kosha’)
– the witness of the 3 states of Consciousness (‘avasthaa-traya’) viz. waking (‘Jaagrat’), dream (‘Svapna’)  and deep sleep (‘Sushupti’)
– has the nature of “Existence-Consciousness-Bliss.”

{“Sthoola-sookshma-kaarana-shareeraat-vyatiriktah; Pancha-koshaateetah;  avasthaa-traya-saakshee; sachchidaananda-svaroopah san yastishthati sa Aatmaa|”} — “Tattva-bodhah”
As ‘Aatman’ pervades the entire cosmos, It is free of conditionings of space, time and objects (“Desha-kaala-vastu-ateetah“). Therefore it is infinite; “‘Infinity is bliss.”
NOTE: ‘Aatman’s gender is ‘masculine’ in Sanskrit and its ‘nominative declension (‘prathamaa-vibhakti’)  is “Aatmaa.”

To be continued…