Thus Spake the Divine Advaita or Dvaita – All at Lotus Feet of Parashakti

Thus Spake the Divine

Advaita or Dvaita – All at Lotus Feet of
Parashakti

In this Chapter, Pujyashri Maha Periyava gives easy and simple solution for those who are constantly anxious to experience “Advaita in its fullest”. They are: “Adhere to your Karmas” and “Espouse Bhakti on Parashakti and surrender at Her lotus feet.” He recommends being Dvaita, being separate from Parashakti, so that the onus of conferring Dvaita or Vishishtadvaita or even Advaita on us lies with Her. We will only remain happy by espousing unswerving Bhakti on Her forever.

The destination of water is ocean. Water within a vessel is more than that in a tumbler. It varies in quantity as per the size of the container it is stored in, say a pot, well, pond or river. Eventually water from all sources merges with water in the ocean, which is immense in quantity. Similarly, the destination for an ocean of Jnyana and benevolence is Parashakti.

We humans possess some amount of knowledge, intellect and compassion. These qualities are lesser in animals. There are celestial beings, the Devatas, who possess a higher level of intellect and compassion compared to us. Even amongst us, there are sages and saints who possess absolute compassion. The one in whom such Jnyana and compassion exists immeasurably is Svami, Paramatma or Parashakti.

Jnyana knows everything; it is the one that is known too. It does not mean there exists something else and “It” knows that. If at all there is something that exists apart from “It”, then it cannot remain the “Absolute” or Poorna that permeates everywhere. Even if a tiny particle exists, “It” is incomplete as “It” does not exist in that tiny particle in full. Does it not mean that something which is full is not full? The fi nal conclusion is that there can never be a second substance other than Paramatma who is to be known.

In that case, who are these Jeevatmas whom we assume to be different and separate entities? These are absolutely imaginary, a great drama of Maya. Once the make-up is wiped off, what remains is only one that is Poorna (Absolute), which remains the ultimate knowledge that is to be known. This knowledge is the one referred to by Thayumana Svami in his verse:

Since “It” is a substance that is Purna, there is nothing else that “It” needs to know. “It” is the knowledge that knows “Itself ”. Therefore, the ultimate fulfi lment is to immerse and dissolve Jeevatma into the Ocean of Paramatma; beyond that there is no second substance. If ‘something’ exists, is it not a blemish on “It”? “It” is the one that has masqueraded like ‘another’ substance. “It” is everything. Veda says: “idam sarvam purusha eva”. Becoming “Full” genuinely on its own is what Advaita is.

Upanishads talk of Jeevatma becoming Advaita, Purna and fullness that is full. Sri Shankara Bhagavadpada has presented what Upanishads have stated, but in the form of Shastras, adding different kinds of evidences and justifi cations plus his own rich experience commended by the entire world. Even science says that there are no different elements; everything emerges from the same energy. Even matter and energy are no different, thus providing culmination to the Advaita point of view.

Thus, it has been intellectually and decisively agreed that there can only be one substance. But that’s a very big “But”. It is not evident in reality! There are many substances that are clearly and evidently different in this universe. Life moves on only when we complement these differences. What do we understand from this? So long as there is something to be done or some act to be carried out, there is no meaning in talking about Advaita. So long as there are actions to be carried out, we must be sensitive to the difference (or dualism). Everything will glitter as “one” when the action stops at some point.

However, even while we see differences in actions, we should consciously remember that “Everything is one”. In essence, everything is one and “we” are also a part of that “one”. With such strong conviction, we must look at everything as Atma-Svaroopa, our own selves. Jnyanis say though we are sensitive to differences among substances, we should be totally unprejudiced among all living beings in terms of showering our love and affection.

We must remain an embodiment of love towards one and all. Therefore, the conclusion is that when there is work (action), the Siddhanta of Advaita does not apply. Work or action does not necessarily mean physical actions. Even the very thought is an action. The work of mind is to think. It does not stop even for a minute and keeps on thinking of something or the other. So long as this continues, there is no Advaita. When we say “Thinking”, are there not two different aspects, namely, “substance that is being thought of ” and “substance that thinks”? In that case, isn’t it the Siddhanta of Dvaita? The entire thoughts should vanish; the mind must stand still without any thoughts. Only then can Advaita be experienced in reality.

But the mind does not seem to stop at all ! Despite Himalayan efforts, it continues wandering everywhere! It keeps looking at innumerable differences. How can we get over this? What can be done? One can only do what is possible, isn’t it? Let the intellectual consensus that Advaita is the supreme Siddhanta remain as it is. If that very conviction happens to remain in one’s thoughts, despite perennial thoughts and actions, there could prevail at least a minute amount of clarity and peace amidst ceaseless thoughts and actions.

However, this trivial peace cannot satiate our quest. We feel some vacuum. We want to feel full at heart. However, not only are we unable to disown thoughts and actions, we are also not capable of becoming full with love and compassion. Ninety-nine out of 100 among us are going through this state of predicament. What can we then do? Till we reach the experiential state of ‘actionless’ Advaita, we have to continue engaging in doing something, isn’t it?

This article is a snippet from the Book Thus Spake the Divine, is available online at www.giri.in and across Giri Trading Agency Private Limited, A chain of Specialty Stores dealing in all kinds of products needed in Indian Culture and Tradition.