Deivathin Kural Series - 3

Dated 08-06-2006.
ADVAITAM

Om Namah Sivaya.

( In Sanskrit oneness is ‘ekatvam’ and twoness or duality is ‘dwaitam’. Adwaitam is no-twoness or secondlessness. This automatically precludes plurality also.)
Jivan or life of the individual and Brahma or the universal life, are one says, Adi ShankaraBaghavat Paadar. That is, we are the same as God.

Hiranya Kasipu, the demon king also said, "I am God". The God had to take an avatara as Narasimha (or man-lion), to remove his delusion. So when when Adi Shankara says, ‘aham brhmasmi’, is it something similer to what Hiranya Kasipu said?
No. Not at all. Hiranya Kasipu said that meaning thereby that, there is no God other than him, in all pride and head weight. But Sankara, as Adi Sankara is lovingly called, says that since every thing is God, we are also included and that we have no separate existence. If and when the Jeeva loses his pride and feeling of separateness, he becomes one with the Brhmam. Now we are like a spoonful of water with limited capabilities. God is like an oceon with unlimited capabilities.

This came from that only. This has to give up its idea of seperateness, so as to experience the oneness.
If we are not the same as Swamy (or God or whatever name you call), we should be something other than God. Then there can be other things, other than God. Then God as an entity is one amongst many. Many things could be and could come into existence without Him. Then where is his Godliness? Then the name, God, Paramatma, Brhmam etc., would not be applicable any more. He loses on All Pervasiveness. The ideas of Omnipotency, Omnipresence and such are applicable only, when you accept that, He includes She and It and again He includes,You and Me. When everything is He, can we be anything else? So when the Adwaitins, (believers of Adwaita), say, "I am God", they are not being boastful. They are not telling you, but themselves. They are not trying to, in some way imply a reduction of God’s power. With humbleness they are saying or rather mean to say, "Jiva or the Man is not the same as the Param or God. This man is limited. He is unlimited, till the limited being relises his oneness with Him."

It is He who is in the form of Oceon, is also the water in the River, in the Lake, in the Pond, in the Clouds, in the atmosphere as humidity, in the arctic as Ice, as iceberg, as frost, the water in the tap, in the utencil as well as in the spoon. Having reduced his power into smaller and smaller entities, and life forms, He also becomes the Man, for Bhoga, Roga and Yoga.

In simpler terms, he takes the form of a Human, for the perposes of enjoying this world, suffer the pangs of existence and then, may be, realise his oneness with all. When he goes beyond the duality of good and bad, Papa and Punya, merits and demerits, when all these cancel out each other, man attains to Yoga. From inanimate to animate objects, from uni-cellular to multi-cellular, from many life forms to a Human Being, as he evolves, he gets a Manas or a Mind of his own. When the Manas or Mind is active, it is impossible to go beyond the dichotomy of, good and bad, (man and woman, merits and demerits and so on), and understand that He and We are one and the same! So despite being Himself, to realise it in experience, we need to pray to Him. He is a Big Swamy, We are infinitesimally small; He is an oceon, We are only a spoonful; With that humbleness, we have to pray.

Sambhomahadeva.