Advaita questions

[SalixIncendium]

So multiplicity (vyavaharika) is the phenomenal world which appears to consciousness?

From the Eastern perspective of consciousness, multiplicity of the phenomenal world appears to mind by way of the senses. The mind of the unenlightened person, the one to which "I" is the mind and body, is not aware that these are appearances. Yes, I suppose the multiplicity of the phenomenal world does appear to consciousness as well, but the enlightened person, the one to which "I" points to the Atman, is aware that these are appearances.

 

[Aupmanyav]

A lack of insight or perception would be avidya, wouldn't it?

Avidya, lack of insight and consequently wrong interpretation of perceived is the cause and result of Avidya.

So consciousness conjures up multiplicity where there is none? So the phenomenal world of people and mountains we usually experience is only imagined, according to Advaita?

At what level of truth? At the worldly level, what we perceive is truth. At the absolute level, it is false. 'Maya' and 'no maya'.

So the phenomenal world of people and mountains we usually experience is only imagined, according to Advaita?

True in Advaita as put succinctly in one word by Sankaracharya - 'Brahma Satyam Jagan-mithya, Jeevo Brahmaiva na parah', (Brahman is truth, the perceived is false, verily, the living being is no different from Brahman). You may call this the Super Advaita Mantra. Jagan-mithya, two words joined into one (Jagat - Samsara, Mithya - False).

Excellent posts. Salix, you have my vote.

Note: Please note that there are other variations of Advaita as also of Vedanta. As Valjean said, 'Variations, it is Hinduism. What else would you expect?' Sankara's advaita is not the only Hindu philosophy.

 

[Aupmanyav]

I don't think remaining attached to samsara is a choice, any more that the student in grade 3 is choosing to be in grade 3. One cannot just say, "Now I'm free," and be free. I have seen this view presented though. One does not get release until all karmas are resolved, and more.

See, a nice different view presented there, which has Swamini's endorsement, though I differ. I believe this detachment from Samsara can be achieved if the person has proper grounding (knowledge of science) in ten minutes, my dear friend Vinayaka believes that it will take many births (I do not even believe in one birth, what to talk of many. I am 13.78 billion year old Star-dust. 'Aham Brahmasmi' - I am Brahman. Brahman is neither born nor dies.

 

[atanu]

So consciousness conjures up multiplicity where there is none? So the phenomenal world of people and mountains we usually experience is only imagined, according to Advaita?

No. I did not say that consciousness conjures up a multiplicity. I will rephrase what I said: That which appears to be real but is not really real is what is called mithyA (myth) and the power that makes it look real, even though it is not real, is called mAyA.

The real is Brahman. It is easier to grasp this with an example. A bangle, a necklace , a ring, etc. are in truth gold appearing in different names-forms. But an ignorant person may not know that gold is the truth of all these names-forms. So it is said that ‘Sarva khalvidam brahman — all these is Brahman.’

Brahman-Consciousness, according to Vedanta Sutra, is that from which acts of creation, maintenace, and destruction proceed. This is understood diversely. Advaitins do not ascribe intentionality to it. But we are undoubtedly in a phenomenal realm. So how did it all come about?

Even within advaita there are three schools: ajAti vAda, ( no creation), drishti shristi (creation proceeds from seeing) and shristi drishti (seeing proceeds from creation). These three schools give different explanations.

Needless to say that the Dvaita and Vishistadvaita schools have different conceptions of form of Brahman. But all schools concur that the Brahman is the immutable truth.

The point is: The phenomenal realm is as per the karma and sanskara of the onlooker (you). The teacher will tell you the tentative path that will suit you towards attainment of Brahman.

What Shri Ramana sees, I do not see and what I see you may not see. But Brahman is the immutable. I personally adhere to this much only.

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[Aupmanyav]

Agree, Brahman is immutable truth. We differ on detail, consciousness.

 

[ajay0]

So consciousness conjures up multiplicity where there is none? So the phenomenal world of people and mountains we usually experience is only imagined, according to Advaita?

The unitary Brahman or pure consciousness manifests tangibly as matter, energy, space,time and causation.

The enlightened one is able to perceive (through his consciousness purified of cravings and aversions) the underlying unity behind all this diversity.


“There is One unchanging indivisible Reality which, though unmanifest, reveals Itself in infinite multiplicity and diversity.” ~ Anandamayi Ma


It is through the multiplicity of name and form that one can arrive at the One. It is from this One that this Infinite Variety has manifested. In the end all return to that effulgent One.~ Shivayogini Matha (1923-1981)

 

[Sw. Vandana Jyothi]

Beautifully explained, ajay0, simple to understand. Perfect.

 

[Martin]

Is the Saguna/Nirguna distinction exclusive to Advaita, or is it present in any other schools?