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Karma as the Source of Diversity

The vedas acknowledge divine karma as the origin of all creation, preservation, and destruction. However, since God does not have desires, unlike humans, he is not constrained by them. In the first chapter of the Brihadaranyaka Upanishad (1.6.1), we discover that karma is one of the three main causes of diversity, alongside name and form. The variety in names is a result of speech, and the variety in forms is a result of the eye, while the mind and body are the sources for the variety in actions. For every action, the body serves as the source, the controller, or the lord.  Within the body, the mind, speech, breath, organs of action, and organs of perception are regarded as the primary deities who receive sustenance from the body and carry out their respective functions. Nevertheless, we cannot solely depend on them to combat the impurities and the malevolent forces that can infiltrate our body, as they are susceptible to evil and demonic influences, thoughts, desires, temptations,...
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WHO IS CORRECT?





The spiritual journey is not about something else but a journey from ignorance to knowledge.

This blog tries to teach us all, about how Adaita Vedanta has some contradictions from verse 41-89 and how we can resolve them.

Adi Shankarachayra says that the body and mind is not different from each other. There are two steps defined by him to understand this.
  1. Intermediate step: Understand Atman itself apart from the body and mind.
  2. Final step: Understanding the same Atman with the presence of body and mind as real object.
There are two problems defined in the Advaita Vedanta which are:
  1. We don't know that we are "Brahman".
  2. We think that we know our self properly.
To  understand something, we first need to keep all our thoughts aside on what we know about that topic and listen to the person properly. Advaita Vedanta also says that we are not immortal as, if we have taken birth we have to die someday. Also, we are not pure consciousness. We are just flesh and blood.

There are two types of separation given by Advaita Vedanta:
  1. Dual entity: These kinds of objective things have a dual nature where they can also exist separately on one side and can also exist together on the other side.
  2. One entity: There cannot be any separation done as the object would then lose its identity. For example, trying to understand gold as different from a jewelry or an ornament.
Mithya in Advaita Vedanta is focused on the real things which we see, not the things which do not exist. Anything that does not have its own identity without dependence on anything is simply called Mithya.

"The world understood properly is Brahman, Brahman misunderstood is the world." 

What we are preserving to be an independent entities apart from the Atman is actually not apart from the Atman.

Twitter:@merrill_ab
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Comments

  1. UnknownMay 15, 2020 at 11:03 AM

    Life is soup I am folk after reading your blogs feeling like a spoon good work noiceee

    ReplyDelete
  2. Ganesh YegneshwaranMay 15, 2020 at 5:19 PM

    Welcome to a relaxed spiritual journey for a change with a 17 year old.

    ReplyDelete
  3. Prachi SinghalMay 15, 2020 at 6:57 PM

    Very nice post!I love your blog,it gives soo much information.You must be getting sooooo much information by writing these articles.Keep it up!!☺️☺️

    ReplyDelete
  4. VNYApril 10, 2022 at 7:54 AM

    Nice blog sir, Keep it up 🔥

    ReplyDelete

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