Advaitha

Welcome to the essence of Eastern philosophy

This page is intended for people with a logical mind and not for those with unreasonable beliefs.

The aim of this page is to outline the basics of the Advaitha philosophy.

Introduction

Advaitha means 'one-ness', or 'not separate into two'. The term 'Advaitha' is used here purely based on the meaning of this word. What is important is the idea, not the word. 'Vedantha' can also be used. This knowledge is quite ancient.  Many of the early ideas developed in ancient times in the East were converted into Sanskrit verses and preserved as Upanishads. The basic assumption of this philosophy comes from a golden rule which has been preserved in the Isavasya Upanishad:

'Isavasyam idam sarvam'

The translation of the verse is:  Isam (the One God) is present (inhabits) here everywhere.

It is clear from the verse that nothing exists separate from the One God, because God is present everywhere.

What merits explanation are the practical aspects of this idea in day to day life. For this some of the key verses from the Bhagavad Gita are quoted. The Bhagavad Gita is regarded as the practical handbook derived from Upanishadic wisdom.

Before going into the general principles of this concept, a few things have to be borne in mind. First and foremost, we are not attempting a religious study. Secondly, a lot of myths have come into existence in course of time in the East, and one has to steer clear of them. Many Gods and Goddesses are worshipped, and the One God is almost forgotten. Intelligence and freedom of thought has been largely replaced by pointless rituals, hysteria and silly stories, and anyone daring to believe otherwise is discouraged. And it has happened in India, in this land of ancient wisdom.

It is also not required to divide Advaitha (One-ness) into various branches. We see lot of 'branches of study' in Advaitha. That is not logical because one has to bear in mind that this philosophy has to encompass all there is in the world. Otherwise it cannot be Advaitha.

Actually, every individual is a unique variation, and has his own 'religion' or beliefs. The religion matures with the progress of the individual. This philosophy has to accommodate all these views. This aspect is discussed later.

It is not true that Sri Sankaracharyar is the founder of the idea of One-ness or Advaitha. The concept in all likelihood dates back even long before the Upanishads. Sri Sankaracharyar only propounded his unique version of this knowledge.

evam paramparaprapthamimam rajarshayo vidu: sa kalaneha mahatha yogo nashta: paramthapa    [Bhagavad Gita, chapter 4, verse 2]]

Those great men of ancient times, for generations, knew this yoga or knowledge. This knowledge became lost across the long ages.

The Three Factors in the Universe

1.The One Being (Also called Nirguna Brahman, Iswara, Isam, Paramathma, Aksharatheetha, One God, Param Brahma (beyond or above Brahma).

2.Brahma (Also called Saguna Brahman, Akshara, Avyaktha, Sath(=true-stuff))

3.The Perishable or changing matter. (Also called Kshara, Asath)

Yet these three factors are same in a unique way. The how of it is explained in the following sections.

Iswara, Brahma and the perishable world are well explained, as Aksharatheetha, Akshara and Kshara respectively in the Bhagavad Gita and Upanishads. It is said that Brahma or Cosmic Body has been put forth from the One God, and so Brahma exists in the One God and is part and parcel of it. Everything in the perishable material world exists in Brahma and is part and parcel of it. This shows how all the three factors are actually the same, and at the same time explains why these factors are supposed to be distinct from each other. The verses imply that the whole universe is alive, because the One God pervades everything.

The word Brahma means 'to grow' or 'to expand' or 'to swell'. It indicates the present state of the True-Stuff of the universe. This expansion is the character or guna of the Brahma. But Iswara is above all gunas. Brahmanda (=Brahma-egg) is considered to be the pre expansion state of Brahma at the beginning of creation of the universe.

Brahma is everywhere and is indestructible by any material means. (Ekam sath = The True-Stuff is One)

The subtle distinctions between Iswara (One God) and Brahma (Akshara) are to be understood well. Some more important verses of the Bhagavad Gita and the Upanishads are given in the page The Upanishadic idea of the Stuff of the universe - verses from the Bhagavad Gita. We have directly followed the terms used in the Bhagavad Gita and the Upanishads, rather than Bhashyams (explanations) written by eminent philosophers.

The One Being

From the Bhagavad Gita

na jayathe mriyathe va kathachith nayam bhuthua bhavitha va na bhuya:

ajo nithya: shashwathohayam purano na hanyathe hanyamane shareere    [Chapter 2, verse 20]

ayam kathachith = this ever, na jayathe = not born, na mriyathe = not die, bhuthua bhuya: = once happened, na bhavitha  = will not happen again, ayam aja: = this is unborn, nithya: saswatha: = always, forever, purana: cha = ancient also, shareere hanyamane = as the body is killed, ayam na hanyathe = this is not killed

That One Being or Paramathma or Iswara was never ever born, nor does It die. And since It is now, it does not mean that It will not be. That One Being is unborn, is always, forever, and ancient also. As the (human) body is killed, It is not killed.

The Being in these bodies can be called 'soul' for easy understanding.

dehi nithyamavadhyohayam dehe sarvasya bharatha

thasmath sarvani bhuthani na thwam shochithumarhasi    [Chapter 2, verse 30]

sarvasya dehe = in all these bodies, ayam dehi nithyam = this One Being always, avadhya = cannot be killed, thasmath = so, thwam = you, shochithum na arhasi = not fit for grief, sarvani bhuthani = about all creatures

This Being in all these bodies (soul) is everlasting and cannot be killed. So you are not supposed to be sorrowful about any of these creatures.

anthavantha ime deho nithyasyoktha: shareerina:

anashinohaprameyasya thasmath yudhasya bharatha    [Chapter 2, verse 18] 

ime deha: = these bodies, anthavantha: = have an ending, uktha: = it is said, shareerina = that body, anashina = imperishable, nithyasya = always, aprameyasya = cannot be recorded (documented), thasmath = so, yudhasya = do your duty (in this context)

The bodies of all these people have an ending in the future, it is said. But these bodies have their being in That body, the Cosmic Body or Brahma, which is imperishable, is always (not limited by past, present or future), and cannot be recorded (documented). So, do your duty.

avyakthadeeni bhuthani vyakthamadhyani bharatha

avyakthanidhananyeva thathra ka paridevana?    [Chapter 2, verse 28] 

bhuthani = creatures, bodies, avyakthadeeni = in Brahma before, vyakthamadhyani = clear at the middle, avyakthanidhanani eva = in Brahma again at the end, thathra = in this, paridevana ka? = why lament?

These creatures or bodies are Avyaktha (unclear, in Brahma) at the beginning (before birth), they become Vyaktha (clear to the senses) at the middle, and again become Avyaktha at the end (after death). In this, why lament?

brahmano hi prathishtahamamrithasyavyayasya cha sashwathasya cha dharmasya sukhasyaikanthikasya cha    [chapter 14, verse 27]

aham = I (Iswara), prathishta = seat, basis, amrithasya avyayasya = eternal and imperishable, brahmana: cha = that of Brahma, sashwathasya dharmasya = that of everlasting dharma (course of right action), aikanthikasya sukhasya = definitely that of all joy

I (Iswara) am the basis or seat of the imperishable Brahma, the everlasting dharma (course of right action), and definitely of all joy.

From Isavasya Upanishad

yastu sarvani bhutanyatmanyevanupasyati
sarvabhutesu catmanam tato na vijugupsate

yah = one who, tu = indeed, anupasyati = clearly understands, sarvani = all, bhutani = beings, creatures, objects, atmani = in the Athma, the One Being, eva = only, ca = and, sarva bhutesu = in all creatures, atmanam = the Athma or One Being, tatah = thus, na = no, vijugupsate = wish for concealment

The person who indeed clearly perceives all creatures and objects in the Athma (One Being, soul) only, and in all creatures and objects the Athma (One Being, soul), do not (cannot) wish or want concealment.

From Shwethashwatharopanishad

swabhavameke kavayo vadanthi kalam thadhanye parimuhyamana: devasyaisha mahima thu loke yenedam bhramyade brahmachakram

Many intelligent people say that the world happened due to the character or disposition of the One Being. Some say time is the reason. But none of those intelligent people do comprehend, they are all under illusion. The reason for the world and the rotation of the wheel of Brahma is the Glory of the One Being.

Sarvajeeve sarvasamsthe brihanthe asmin hamso bhramyathe brahmachakra prithagathmanam preritharam cha mathwa jushtasthathasthenamrithathwamethi

This massive wheel of Brahma is pervaded by the One Being, the Immense One, which is the Cause of all, and the Life of all, and the Base of all. It Itself assumes that It is separate for a while (as the various manifest beings) before being welcomed back by Itself to enjoy It's immortality.

Some more verses which help in understanding the concept of Brahma, is placed at The Upanishadic idea of the Stuff of the universe - verses from the Bhagavad Gita

The Shanthi Manthras

Om purnamadah purnamidam

That (One Being) is complete, this (Akshara) is complete

purnatt purnamudachyate

From that completeness (One Being) this completeness (Akshara) has come forth

purnasya purnamadaya purnamevavashishyate

From that completeness (One Being), when this completeness (Akshara) is removed, what remains is completeness (One Being)

Om shantih, shantih, shantihi ...

peace, peace, peace.....

asathoma sath gamaya

From the perishable lead us to the true stuff

thamaso ma jyothir gamaya

From darkness (ignorance) lead us to light

mruthyor ma amrutham gamaya

From death lead us to immortality

Om shantih, shantih, shantihi ... 

peace, peace, peace....

Maaya and Leela

From the discussion regarding the three factors, we derive that most of what is happening in the world is hidden to us. We do not perceive either the One God, or It's Cosmic Body, the Brahma. This is because we have access outside through only five sense organs. Maaya does not mean that what we perceive of the world is 'false', or nonexistent, it just means that we are not seeing the whole truth but only a small part of it.

For example, for all practical reasons, the sun rises in the east and sets in the west. If it doesn't, all life on earth would end. Yet we know that the sun does not rise in the east, the earth rotates round its own axis and goes round the sun instead. Once we comprehend something, our perception changes accordingly.

There are two indirect evidences of the One Being, which a person can find in this world  - Creation and Play. The play is evident everywhere in the universe, and it is not limited to interaction between two individuals. Wherever a person turns, he can see at least a small part of it. This play is called Leela. But most of the time we are immersed in the fears and tensions of our world to properly identify with it.

The essence of the Vedas

The word meaning of Veda is knowledge.

1. Rigveda - from Ithereya upanishad

Prajnanam Brahma: Inherent knowledge is Brahma.

Prajnane prathishtitham prajnanethro loka: prajna prathishta prajnanam Brahma is the verse.

Prajnanam means inherent knowledge. It is the One Being Itself. Everything rests in prajnanam or inherent knowledge, prajananam is the whole world, prajnanam is Brahma.

There are three types of knowledge - jnanam, vijnanam and prajnanam. Jnanam is learned knowledge, Vijnanam is proper understanding of the learned knowledge put into practice with skill, and Prajnanam is inherent knowledge. Prajnanam is not learned from outside, instead, it surfaces from inside. This knowledge is God itself. Therefore all beings have prajnanam or this knowledge. It is there, whether one's intellect correlates with it or not.

2. Samaveda - from Chandogya upanishad

Tat twam Asi: That is you.

The search for God culminates in this vision within. Iswara is equated to you.

3. Yajurveda - from Brihadaranyaka upanishad

Aham Brahmasmi: I am Brahma.

The perishable I (the body, mind and intellect) is equated with the infinite Cosmic Body or the Brahma.

4. Atharvaveda - from Mandukya upanishad

Ayam Atma Brahma: This Atma is Brahma.

The Atma or Soul, or the One God pervading in each and every individual living being, is equated with the infinite Cosmic Body or the Brahma.

The trinity derived from Old Wisdom

The trinity derived symbolically from the three factors of the Upanishads:

1. Vishnu, stable and eternal. The Father described in the Bhagavad Gita.

2. Brahma, the One who has come forth from Vishnu. The cradle of creation of all objects in the perishable world. The Holy Avyaktha (unclear) stuff.

3. Siva, the Kshara or perishing and renewing world. the world which is the product of the first two.

It is to be remembered that these are symbols explaining different facets of God Itself.

Way of life of the knowledgeable person

For every person, the realization of Isam should be from within himself. The attempt to find Godliness within oneself needs no priest. It is this attempt that counts for his happiness and peace.

A strong sense of devotion to the One God within oneself gives a strong empathy to the true self within, which elevates the person from his usual forages in the perishable world, and helps him live in equanimity, doing his duty according to his dharma.

mathrasparshasthu kauntheya sheethoshnasukhadukhada:

aagamapayino:nithiasthamsthithikshaswa bharatha    [Bhagavad Gita, Chapter 2, verse 14]

mathrasparsa: thu = contact of senses with their objects, sheethoshnasukhadukhada: = which gives cold, heat, pleasure and pain, aagamapayina: = which comes and goes, anithya: = temporary, thithikshaswa = you endure, than = them

Cold, heat, pleasure and pain happen by the contact of sense organs with their objects. They come and go. They are temporary. Knowing this, you endure them.

Dharma

Dharma is the course of true action. It differs in every living being. The dharma of man is different from the dharma of a tiger. Man is manifested by the One God as a social being. His inherent nature is therefore, good and helping. Therefore man is born good. This nature is our conscience and therefore whatever is dictated from it can be rightly taken as the Iswara's command.

The dharma of a soldier is different from the dharma of a scientist. What is dictated by society holds a strong authority in the dharma of man, as discoursed in the Bhagavad Gita, to the warrior, Arjuna. For another life form this dharma may not be applicable at all. For a lion or tiger, the dharma is entirely different.

Every life form being Iswara's manifestation, nothing and no one is born without its 'action', or karma.

The good, the bad and the One God

In Eastern philosophy, the One God is neither good nor bad. Good and bad are creations of Isam. Good and bad forms the necessary basis for the creation of any social being, the greatest example being man. Iswara is the cause of these concepts and is not bound by them. For example, in the case of a lion or tiger, it's inherent cruelty is also a manifestation of the One God's creation. So is the pain registered to the mind through the senses of the dying animal.

Since good and bad form the two dictates in the dharma of the human being, the successful and happy life of this human manifestation depends on these concepts. Therefore as far as life of man is concerned, it can be taken that the One God favors the good.

When a person sees great tragedies and evil, and understands the temporary nature and perishability of this world, and still continues to do his duty for the betterment of society and against evil, with evenness of mind in success and failure by knowing that the rule of the One God is so complete and that he is but only an instrument, that person is called sthithaprajna, the Stable Minded. This state represents the highest level of knowledge in Vedantha.

Renunciation of the world

Since all forms of life are manifestations of Iswara, renunciation is not the way of life. For any manifestation (any small organelle in Isam's Cosmic Body or Brahma), the One God's reason is certainly not renunciation. None is encouraged to renounce his duty or responsibility, as this goes against his dharma.

From Isavasya Upanishad

Om Isavasyamidam sarvam yatmkincha jagathyam jagath
thena thyakthena bhunjitha ma gridhah kasyasvid dhanam

Isavasyam = pervaded by Isam, idam sarvam = here everywhere, yath kincha = also anything there is, jagath = the world, thyakthena = given, thena = by It, bhunjitha = do enjoy, ma gridhah = do not crave for, kasyasvid = any one else's, dhanam = wealth

Isam pervades here everywhere and also anything there is in the whole world and the universe. Enjoy what is given by It, and do not crave for any one else's wealth.

kurvanneveha karmani jijivisecchatam samah says the next stanza, meaning doing your duty here, live for a hundred years.

Thus neither happiness nor responsibility is to be renounced. Work or karma is a source of happiness. How it is, is explained in the following section on yoga.

Yoga

1. yoga: karmasu kaushalam    [Bhagavad Gita, chapter 2, verse 50]

karmasu kaushalam = skill in action

Yoga is skill in action or duty.

2. yogastha: kuru karmani sangam thyakthwa dhananjaya

sidhyasidhyo: samo bhuthwa samathwam yoga uchyathe    [Bhagavad Gita, Chapter 2, verse 48]

yogastha: = being steadfast in yoga, kuru karmani = do action, sangam thyakthwa = disregarding attachment, sidhyasidhyo: = whether you are successful or not, samo bhuthwa = balanced, samathwam = equality, balance, yoga uchyathe = said to be yoga

Do work or duty disregarding attachment. Whether you are successful in your task or not, stay balanced and be steadfast in yoga. Yoga is this balance, this evenness of mind in success and failure.

karmanye vadhikarasthe ma bhaleshu kathachana

ma karmabhalahethurbhurma the sanghohasthwakarmani    [Bhagavad Gita, Chapter 2, verse 47]

adhikara: = power, karmanye eva = only for action, ma bhaleshu = not in the fruits, kathachana = not even once, ma bhu: = should not, karmabhalahethu: = for the fruit for action, the = for you, sanga: = attachment            akarmani = inaction, ma asthu =  should not happen

You have power only for action. Not even once do you have power to decide the fruits of your endeavors, namely success or failure. So your actions or duty should not be performed keeping in mind these factors. Also, for you, attachment to inactivity or indifference should not happen.

So do your best without worrying about the outcome, says Bhagavad Gita:

Karmajam budhiyuktha hi bhalam thyakthwa maneeshina:

janmabandhanavinirmuktha: padam gachandhyanamayam    [Bhagavad Gita, Chapter 2, verse 51]

budhiyuktha: = those who think about the truth, maneeshina = intelligent people, thyaktha: = abandoned, karmajam bhalam = fruits of action, janmabandhanavinirmuktha: = totally freed from the restraints or shackles from birth onwards, gachanthi hi = surely gets, reaches, anamayam padam = the state of no sorrow.

Those intelligent people, who think about the truth, who perform their duty or endeavor with skill, and with the evenness of mind with regard to success or failure (yogis), become totally freed from the restraints or shackles from birth onwards, and surely reaches the state of no sorrow.

sanyasasthu mahabaho du:khamapthumayogatha:

yogayuktho munirbrahma nachirenadhigachathi.    [Bhagavad Gita, Chapter 5, verse 6]

sanyasa: thu = for sanyasa (renunciation, strict control), ayogatha: = without yoga, apthum du:kham = create difficulty, produce sorrow, yogayuktha: = those people living in yoga, muni: = thoughtful, who knows the truth about oneself, nachirena = quickly, brahma adhigachathi = becomes one with Brahma

Sanyasa (renunciation, strict control) without yoga is difficult or sorrowful, but those thoughtful people or yogis, doing their duty, quickly become one with or function in union with the Cosmic Body.

Happiness and freedom

Levels of happiness

1. At the sensual level: Happiness obtained from the senses may be called pleasure. Examples - a beautiful scenery or a good song. Happiness in this level comes and goes. It is temporary. It also has a threshold - any pleasurable sensation is perceived as 'boring' after some time.

2. At the level of the mind: This may be called 'joy', for want of a better term. All pleasures do not give us happiness of mind. Some may lead us to profound grief. Thus we come to perceive a level different from the first. All men willingly sacrifice some of their pleasures to get happiness of mind. Therefore this level is subtler but stronger than the first.

Happiness at this level is deeply influenced by social norms.

3. At the level of the intellect: This may be called 'delight', for want of a better term. The intellect is the decision making, rational control above the mind. With practice, one can identify thoughts, pick up what is wanted, and wipe out the rest. This clarity of the intellect provides one freedom from worry, and helps decision making. It can be achieved by meditation. The happiness at this level does not depend on outside factors. One can be happy in whatever difficult situation one is in. But the happiness of the mind (the second level) depends on factors outside - like the situations that we are in, and other people's behavior.

We see many great people, willingly undertaking hardships and untold miseries for what they have decided to be a for greater good. Such people are willing to sacrifice their present happiness of mind for happiness at a higher level. Therefore happiness at the level of the intellect is subtler but stronger than happiness of the mind.

4. At the level of jeevan (life): When one gets true knowledge (jnanam), it slowly becomes understanding, by which we automatically begin to walk the path (vijnanam). This is not a smooth process, problems surface about our understanding and we may be forced to retrace our steps many times. But in this process, inherent knowledge (prajnanam) about our true selves correlate with vijnanam and begin to surface.

When one begins to perceive the 'other' eternal and all-embracing part of oneself, the ego begins to accept the other part also, and the intellect now willingly begins to submit to the jeevan or life, which is the One Being, or Iswara. Submission of the intellect can be made a lot easier by developing a strong devotion to God. At this stage, one may feel an 'Unbecoming' of one's ego. Many people develop a fear at this stage that they would willingly sacrifice everything in the material world in this state of mind, if they go further. But there is no cause for fear, as it does not mean one is to throw away any responsibility, including that to one's own perishable body. The feeling at the fourth level can be called 'bliss', and the happiness is subtler but stronger than at the level of the intellect.

Man is free to be happy at any of these levels. The only thing to be borne in mind is that happiness at one level should not conflict with its higher level within us. If it does, agony is what one gets, instead of happiness.

From the discussion it is also evident that man's happiness cannot be judged simply by how much of perishable items he has, such as wealth, friends or relatives, or even his standard of life. No two people will be equal in their happiness even if all their possessions are equal in quantity. We see many people in the grasp of dreaded diseases, yet remaining perfectly peaceful in their life. And we also see people with everything, but still lacking happiness of mind.

Knowledge of happiness gives proof that none of our values has to be ignored, and nothing bad has to be done, to be happy. Knowing the limitations of happiness at various levels give men real freedom. Instead of being slaves to the senses and greed, men become the masters, with strength to control, pick and choose. From animal, man evolves.

Knowledge about happiness can change the hardest of criminals. (Except perhaps a few unfortunate mad men)

In the Upanishadic times, men were not spoken of as good or bad. Instead, they were recognized into two types - the learned and the ignorant.

indriyani paranyahurindriyebhya: param mana: manasasthu para budhiryo budhe: parathasthu sa:    [Bhagavad Gita, chapter 3, verse 42]

indriya = sense organs, parani = great, ahu: = said, mana: indriyebhya: = more than senses, mind is, param = greater or higher, budhi: = intellect, manasa: para = greater or higher than the mind, sa: thu = innermost is, budhe: paratha: = greater than the intellect

The sense organs are great or noble, it is said, but more than senses, the mind is great, the intellect is greater or higher than the mind, and the soul or life is greater than the intellect.

Knowledge forms the basis of Indian culture. A true teacher will always encourage us to find our way to the God within ourselves. A knowledgeable person will see Iswara in everybody else. He will never encourage others to pray to him. Therefore, if a person comes and tells you - "I am God, bow before me", rest assured. Whatever strength of intellect that person might have, he still lacks knowledge about himself and others.

Hatred and Aversion

If a person feels either hatred or enmity to any other person, or if he is averse to any object in the world, he would feel utterly 'baffled' in putting this knowledge to practice. He cannot find God in them. Thus two exercises are important in living with this knowledge. 1. The training to try to rectify the mistakes of another fellow being, without any feeling of hatred or enmity. 2. The training to keep the body clean without aversion to any object.

The importance of these two can never be underestimated and if started from childhood itself, it is most welcome. For the first, knowledge that the other person is God Itself would be the beginning. When one gives something to another person, he is giving to God. When he helps others, he is helping God. For the second, aversion to an object is because of its relation to the perishable human body, and this knowledge will suffice. The 'bad object' is either an unwanted substance to the body, or harmful to it. This is a subjective feeling with relation to the human body, as we find millions of microorganisms feeding on even the most 'deplorable' substances. But at the same time one is not encouraged to neglect the protection to the human body, but is required to keep it clean, as it is the temple of God.

Idam shareeram kauntheya kshethramithyabhidheeyathe edadyo vethi tham prahu: kshethrajna ithi thadwida:    [Bhagavad Gita, chapter 13, verse 1]

idam shareeram kshethram = this body is temple, ithi abhidheeyathe = it is said so, ya: = the one, edad vethi = knows this, tham = that person, kshethrajna: ithi prahu: = called kshethrajna, thadwida = by people who knows.

This body is the Temple of God, it is said. The one who knows, that person is called kshethrajna (One with knowledge of the temple) by the wise.

Knowledge, Religion and Priesthood

In an ignorant society, Iswara rules from outside (apparently), by various religions, laws, police, judiciary, even army, and strict punishments. Therefore none of these are to be dishonored. If one feels need for improvements, that person can well try. But here again the dictum appears to be - first obey the law, then try to improve on it. At the same time there is no need to feel fanatic about anything. And all these laws or religion will have imperfections, and they will all point to betterment of oneself rather than more and more laws.

The joke is that when the ignorant society disregards this arrow to the individual self and goes on making more and more external laws, every one of them will only provide more and more loopholes.

In a knowledgeable society God rules from the inside, and no external law or weapon are required there. An example of the latter is the ancient Indus valley civilization.

Devotion is very important in this pursuit to know the truth and be one with it. Therefore devotion to anything is encouraged so long as it is kept in mind that anything and everything is pervaded by the One God. There are many ways to the final destination. The many great poets of ancient times considered devotion to be the easiest way and actively encouraged it.

A knowledgeable society will neither support nor encourage priesthood. This is because every individual will be perceived to be equally in Iswara. There will be no scope left for middle-men. That is why this concept has never been favored by any established religion or priest. Their own existence is at stake. There is no room for exploitation in this idea. At the most a teacher may be needed, that is all.

yamimam pushpitham vacham pravadanthyavipashchitha:

vedavadaratha: partha nanyadastheeni vadina:                [Chapter 2, verse 42]

kamathmana: swargapara janmakarmabhalapratham

kriyavisheshabahulam bhogaishwaryagathim prathi                [Chapter 2, verse 43]

bhagaishwaryaprasakthanam thayapahrithachethasam

vyavasayathmika budhi: samadhau na vidheeyathe    [Bhagavad Gita, Chapter 2, verse 44]

avipashchitha: = uncomprehending, not understanding, pravadanthy = speaks, pushpitham = flowery            yamimam vacham = these words, vedas = religious texts, anyath na asthi ithi = there is nothing else, kamathmana: = people full of desires, swargapara: = people who think that heaven is supreme, janmakarmabhalapradam = which give rebirths and activity, kriyavisheshabahulam = with numerous special endeavors, bhogaishwaryagathim prathi = for the attainment of pleasures and riches, prasaktham = important, apahrithachethasam = people with stolen intellect, vysvasayathmika budhi: = firm intellect, samadhau na vidheeyathe = cannot be steady in mind to stay in the truth 

Uncomprehending, unwise people utter and discuss flowery words from the various religious texts, bragging that there is nothing else. People who are full of desires, who believe in heaven as the goal, people who believe in rebirth and an assortment of special activities as the rewards for their actions, people who believe in the attainment of pleasures and riches as most important, people with such stolen minds, cannot be steady in intellect to firmly stay in the truth.

Iswara and Brahma - significance of perception

Only through the mortal body does the soul (the One Being) experience old age, sorrow, disease, pain and death, as this soul is immortal. It Itself cannot have old age or death or disease. It also experiences the good and the bad, society, separateness, togetherness, love, motherhood, childhood, care, giving, friendship, senses, infatuation, success, play, relations, adventure, longing, hope, attainment, awe, and all that is there in the world. Knowledge about the soul enables a person to endure any suffering, disease and death, with strength and equanimity. Life cannot be explained away easily as 'for pleasure', or 'for play'.

It is said that knowledge about the soul burns away all fear, as fire burns away dry leaves.

bahyasparsheshwasakthathma vindathyathmani yathsukham sa brahmayogayukthathma sukhamakshayamasnuthe    [Bhagavad Gita, Chapter 5, verse 21]

asakthathma = one who is not attached, bahyasparsheshu = outside pleasures, yad sukham vindathi = enjoys what happiness, athmani = in life within, sa brahmayogayukthathma = similarly a person who perceives Brahma in everything, asnuthe = feels, akshayam sukham = joy which is everlasting

Similar to a person who is not bound by outside pleasures but enjoys happiness in the Athma (One Being) within, the person who perceives Brahma in and as every body or thing feels everlasting joy.

The verse correlates with the mahavakya "Satchidananda Brahma", meaning pure, true happiness of mind is Brahma.

yada bhuthaprithagbhavamekasthamanupasyathi thada eva cha vistharam brahma sampadyathe thada    [Bhagavad Gita, chapter 13, verse 30]

yada bhuthapridhagbhavam = when all different manifestations or bodies (inanimate or living), ekastham = sitting in one, anupashyathi = perceives, thada eva = from that itself, vistharam cha = expansion or differetiation also, thada = then, brahma sampadyathe = becomes Brahma

When a person perceives all different manifestations or bodies (inanimate or living) and himself residing in one (Brahma), and from that one (Brahma) itself, the person perceives expansion or differentiation of all these bodies also, then that person becomes one with the Cosmic Body or Brahma itself.

yohantha:sukhohanthararamasthathantharjyothireva ya: sa yogi brahmanirvanam brahmabhuthohadhigachadhi    [Bhagavad Gita, Chapte 5, verse 24]

ya: anthasukha: = the one with happiness from inside, anthararama = in union with inside, thada ya: = similarly the one, antharjyothi = with light from within, sa yogi = that yogi, brahmabhutha: = becomes true manifestation of Brahma, brahmanirvanam adhigachadhi = becomes one with Brahma

The one with happiness from inside, the one who is in union with inside (One Being), and the one with light (knowledge) from within, that yogi becomes the true manifestation of this base or Brahma, and becomes one, and acts as one, with the Cosmic Body.

Ihaiva thairjitha: sarggo yesham samye sthitham mana: nirdosham hi samam brahma thasmath brahmani the sthitha:    [Bhagavad Gita, Chapter 5, verse 19]

iham = here, yesham mana: = whose mind, samye sthitham =  perceive sameness, tha: sarga: jitha: = they have won in their life, hi = because, nirdosham samam = the equal, without blemish, brahma = brahma, thasmath the = therefore they, brahmani sthitha: = reside in Brahma

Here, those men whose mind perceive sameness in everything, they have won in their life, because what is Equal, Without Blemish, is Brahma, therefore they become part of and reside in Brahma.

From Shwethashwatharopanishad

thatha: param brahmaparam brihantham yatha nikayam sarvabhutheshu gudam vishwasyaikam pariveshtitharamisam tham jnathwamritha bhavanthi

Isam (One God) is greater than the kshara and greater and nobler than the Brahma. It is in all beings yet resides in them secretly, pervades all and encompasses the universe from all sides. True knowledge about this Being makes any person immortal.

From Thaithireeyopanishad

Asanneva sa bhavathi. Asathbrahmethi veda cheth. Asthibrahmedi chedveda. Santhamenam thatho vidurithi. Thasyaisha eva shareera athma ya: purvasya.

The person who wrongly perceives Brahma as Asath (perishable or kshara) remains Asath. The person who understands Brahma as Sath becomes everything, or Sath (True stuff) itself. The Athma (One Being) is the same in all this.

From Mundakopanishad

Yada pashya: pashyathe rukmavarnam kartharamisam purusham brahmayonim thada vidwan punyapape vidhuya niranjana: paramam samyamupaithi

The learned person who accurately perceives this golden, all powerful Isam (One Being), and It's birth canal (cradle) for everything which is the Brahma, that person becomes detached and goes beyond even all sin and virtue, and reaches and understands the absolute sameness, the One God, in everything.

Ask yourself

The One God is your own. Everything else, including your body, your relatives, your wealth, all you will have to leave one day. Only the time and manner varies. On the face of it, this knowledge offers the indispensable truth and is fit for strong minded people only. However there is a lot more positivism in this concept. Actually, nobody is going anywhere. And we all have this powerful eternal being within ourselves. The One God is always there, whatever happens outside. From asking and pestering God for perishable items in the material world, isn't it time we associated our true selves with something within, which is truly everlasting? Isn't it time we stop running after the material world and live happily, without the twin opposites of either renunciation or greed? No one can take the soul from you. No one can dictate what It is to you. You know.

Page written and compiled by Dr. Gopal K.R., Hi-Tech Books, Kochi, India.