Re: Advaita
Namaste Markandeya,
Originally Posted by
markandeya 108 dasa
Brahman is know as God and Self, do you think there can be an error especially in the English language that God and self are being misused in that expression and making a subtle over estimation, I am Brahman, so that means that all is Brahman, Brahman is self, you are self, do we make a subtle mistake to think that I and you are totally the same thing, or is it that self of my nature and your nature is the same, that same self is all pervasive, and yes its one and the same, without division. I am not trying to limit the potential of One Advaita, Advaita can also be concluded in the summary that nothing is outside or inside, everything is the complete whole already.
You have asked questions and asked about some possibilities which can be a guesswork. It would have helped if the question was focused. As far as understanding of the terms, Brahman, Self, God is concerned, it has never been the same for everyone even in Hindu Dharma. People of different sects have tried to see these words in their own ways. If you ask me how Advaita sees it, I would like to say this :
Brahman is the Ultimate Reality and everything that is there is nothing but Brahman. It doesn't mean that Brahman is like a heap of mud and everything in this universe is nothing but articles made by using chunks of mud from the heap. When we say All is Brahman ... it doesn't mean that. Brahman is without parts and it cannot be divided into parts. It is Indivisible, Infinite, all encompassing. It is pure consciousness. In its state where there is no "agitation" in consciousness, It is called the Fourth or Turiya as this state cannot be described and given any name. Please refer to MAndukya Upanishad for getting a description of this state of Brahman. This is Self. Brahman or Self in this state is without any attribute which mind can perceive. It is Existence, It is Blissful and It is auspicious.
God is an aspect of Brahman as we all are and anything in this universe is. Brahman has the power of MAyA which gives rise to God/Ishvara, our gross world and the subtle world. The word "self" (with 's' in small letter) is used for individual Jeeva which is what we are. This 'self' too arises in MAyA. MAyA, Ishvara and Jeeva are all beginningless. MAyA can project both subtle elements and gross elements and by that power it creates the whole of the Creation whether gross or subtle. Ishvara or God is the master of MAyA (quite strange as God existence is due to MAyA). God is nothing but Brahman associated with MAyA. Though Jeeva, material world, animal world and God are Brahman alone within MAyA but each one is different from others to great extent. Jeeva is overpowered and deluded by MAyA whereas MAyA is under control of God and God is not deluded by MAyA. Material world has very limited manifest consciousness and acts according to the laws of Nature. They have consciousness only to help them know the laws and ways to obey the laws. Animal world is at a higher side of the spectrum of consciousness. It has more freedom than the material world but it chiefly acts on instinct i.e. they behave in a manner as they are programmed. Humans are at a much higher part of the spectrum of consciousness. They have intellect and they can discriminate and take their own decisions in given circumstances.
I don't know if that was what you wanted to know/understand. I have given a general overview of the meaning of terms that you have brought out in your post.
OM
Last edited by devotee; 09 September 2014 at 01:12 AM.
Reason: Typos
"Om Namo Bhagvate Vaasudevaye"
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