The Vedas declare that by knowing one entity everything is known.
The reverse is impracticable as there are infinite entities in the
world and so it is impossible to know all of them or any of them
completely. Obviously, that one entity, by knowing which everything
is known is, Brahman.
The above integrates both Advaita and Dvaita!
If truth or the Self is strictly non-dual or Advaita, then "knowing
one entity" or "knowing everything" carries no meaning. This is
because the triad of "knower-known-process of knowing" itself does
not exist. The non-dual Self/Brahman cannot even know itself. So
this is too idealistic and so indescribable.
On the other hand, if truth is dual or Dvaita, then also "knowing
that one entity Brahman" resulting in the knowledge of everything
becomes impossible. This is because the finite jIva can only know
"something of that one entity Brahman" and therefore can never know
everything.
Dvaitins interpret that "knowing everything" actually means
knowing fully to the jIva's "limited capacity", but this is still
not everything from the absolute point of view and so cannot
be said to reflect the true meaning of the vedic teaching.
Other interpretation in Dvaita is examined later.
In the V.Advaitic view, even though the jIva/self is finite, the
dharma bhUta jnyAna or jIva's consciousness is accepted to expand
infinitely upon liberation resulting in the knowledge of the
infinite Brahman and therefore everything. But the question still
remains, how a finite jIva can have infinite consciousness.
May be it is infinite because it is given by Brahman. But, in that
case jnyAna belongs to Brahman and not the jiva!
It is possible to resolve all issues and reconcile all views
when the Brahman in the form of the universe/everything is seen
in the Self and vice-versa. That one entity to be known or attained
is Brahman manifesting as this very universe which is everything.
The jIva/embodied self is not external to Brahman who
is the universal Self and vice-versa also! Jiva is in Brahman
and Brahman is in the jIva.
In simple words the universe is verily Brahman, by knowing which
everything is known at once. In the words of Swami Krishnanandaji
- it is the art of looking at the whole. This view of looking at the
whole universe as Brahman/God seems to satisfy the basic tenets
of Advaita, Dvaita and V.Advaita.
----------------
Dvaitin's interpretation is that when Brahman is known everything in
the world could be known as His creation! When the potter is known,
all pots can be known as made by that potter. But this has limitations
as there could be more than one potter and the potter cannot pervade
and indwell in the pot. But Brahman creates the world from himself,
pervades and indwells in all that is created. The created world is not
external to Brahman and vice versa also. Brahman is also the ultimate
Self or the paramAtman ! So Dvaitins have to accept the Self-body
relationship that obtains between Brahman and the world.
When the Brahman as the supreme Self is attained, then everything
in the universe which is integrally associated as the body is also
attained.
Q: Here Brahman is identified as the inner Self of all. but earlier
Brahman was identified with the universe. how is this reconciled.
A: The identification of any entity denotes the self of that entity.
So identification of Universe as a whole must culminate in the
identification of Self of the universe, which is Brahman. The universe
could be taken as a pratIka or idol or body of Brahman. The difference
and integral oneness of the body/mind/intellect with the self cannot be
denied by anyone as our own body/mind/intellect is an integral part
of our personality. It is inseparably one but still different! The same
logic when extended to the universe, it is possible to visualize Brahman
as the virAt purusha - Supreme being, in whom everything is included
and transcended also. Thus the existence of the individual self/jiva
and the existence of God/Brahman/universal Self coincide and they
exist in each other. In the B.Gita the lord confirms this by saying :
"mayi te teshu chApyaham" - They are in me and I am in them.
The word "They" here refers to pure devotees who have realized
this truth.
So "everything" can be at once attained when that ONE Brahman
which is indwelling in all of us and manifesting as this very
universe is known or realized. Because nothing is without Brahman.
The absolute dependence on the universe for existence as in Dvaita,
The inseparable oneness as in V.Advaita and the overall oneness of
the universe as a whole as in Advaita - All of these views are valid
in this grand vision of realization of the universe as Brahman.
"SarvAtmabrahmAtma matam sarvasammatamatam"
There is nothing that belongs to the individual. Everything including
the individual belongs to the universe or Brahman. This view alone can
lead to total selflessness and surrender and the whole world at once
becomes our own. When we give up all false sense of possession and
realize the oneness of world with Brahman, then everything is at once
attained.
This universal view differentiates Vedic spiritual / Brahmic view
from other non-Vedic / A-Brahmic / particular views.
Namaste
Suresh
The reverse is impracticable as there are infinite entities in the
world and so it is impossible to know all of them or any of them
completely. Obviously, that one entity, by knowing which everything
is known is, Brahman.
The above integrates both Advaita and Dvaita!
If truth or the Self is strictly non-dual or Advaita, then "knowing
one entity" or "knowing everything" carries no meaning. This is
because the triad of "knower-known-process of knowing" itself does
not exist. The non-dual Self/Brahman cannot even know itself. So
this is too idealistic and so indescribable.
On the other hand, if truth is dual or Dvaita, then also "knowing
that one entity Brahman" resulting in the knowledge of everything
becomes impossible. This is because the finite jIva can only know
"something of that one entity Brahman" and therefore can never know
everything.
Dvaitins interpret that "knowing everything" actually means
knowing fully to the jIva's "limited capacity", but this is still
not everything from the absolute point of view and so cannot
be said to reflect the true meaning of the vedic teaching.
Other interpretation in Dvaita is examined later.
In the V.Advaitic view, even though the jIva/self is finite, the
dharma bhUta jnyAna or jIva's consciousness is accepted to expand
infinitely upon liberation resulting in the knowledge of the
infinite Brahman and therefore everything. But the question still
remains, how a finite jIva can have infinite consciousness.
May be it is infinite because it is given by Brahman. But, in that
case jnyAna belongs to Brahman and not the jiva!
It is possible to resolve all issues and reconcile all views
when the Brahman in the form of the universe/everything is seen
in the Self and vice-versa. That one entity to be known or attained
is Brahman manifesting as this very universe which is everything.
The jIva/embodied self is not external to Brahman who
is the universal Self and vice-versa also! Jiva is in Brahman
and Brahman is in the jIva.
In simple words the universe is verily Brahman, by knowing which
everything is known at once. In the words of Swami Krishnanandaji
- it is the art of looking at the whole. This view of looking at the
whole universe as Brahman/God seems to satisfy the basic tenets
of Advaita, Dvaita and V.Advaita.
----------------
Dvaitin's interpretation is that when Brahman is known everything in
the world could be known as His creation! When the potter is known,
all pots can be known as made by that potter. But this has limitations
as there could be more than one potter and the potter cannot pervade
and indwell in the pot. But Brahman creates the world from himself,
pervades and indwells in all that is created. The created world is not
external to Brahman and vice versa also. Brahman is also the ultimate
Self or the paramAtman ! So Dvaitins have to accept the Self-body
relationship that obtains between Brahman and the world.
When the Brahman as the supreme Self is attained, then everything
in the universe which is integrally associated as the body is also
attained.
Q: Here Brahman is identified as the inner Self of all. but earlier
Brahman was identified with the universe. how is this reconciled.
A: The identification of any entity denotes the self of that entity.
So identification of Universe as a whole must culminate in the
identification of Self of the universe, which is Brahman. The universe
could be taken as a pratIka or idol or body of Brahman. The difference
and integral oneness of the body/mind/intellect with the self cannot be
denied by anyone as our own body/mind/intellect is an integral part
of our personality. It is inseparably one but still different! The same
logic when extended to the universe, it is possible to visualize Brahman
as the virAt purusha - Supreme being, in whom everything is included
and transcended also. Thus the existence of the individual self/jiva
and the existence of God/Brahman/universal Self coincide and they
exist in each other. In the B.Gita the lord confirms this by saying :
"mayi te teshu chApyaham" - They are in me and I am in them.
The word "They" here refers to pure devotees who have realized
this truth.
So "everything" can be at once attained when that ONE Brahman
which is indwelling in all of us and manifesting as this very
universe is known or realized. Because nothing is without Brahman.
The absolute dependence on the universe for existence as in Dvaita,
The inseparable oneness as in V.Advaita and the overall oneness of
the universe as a whole as in Advaita - All of these views are valid
in this grand vision of realization of the universe as Brahman.
"SarvAtmabrahmAtma matam sarvasammatamatam"
There is nothing that belongs to the individual. Everything including
the individual belongs to the universe or Brahman. This view alone can
lead to total selflessness and surrender and the whole world at once
becomes our own. When we give up all false sense of possession and
realize the oneness of world with Brahman, then everything is at once
attained.
This universal view differentiates Vedic spiritual / Brahmic view
from other non-Vedic / A-Brahmic / particular views.
Namaste
Suresh
