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Vedic Wisdom

Advaita-III

Vedanta is a principal branch of Hindu philosophy. The word Vedanta is a tatpurusha compound of veda "knowledge" and anta "end, conclusion", translating to "the culmination of the Vedas". In this article we shall continue to look at the Advaita school of vedanta.

Let us look at the concept of liberation in Advaita. In the advaita analysis, human life and behavior is explained on the basis of the theory of karma, which sets the cycle of rebirths into motion. All actions, good or bad, create their own karmic residues called vAsanas , which exhibit their results over a period of time. The karma which has already started taking fruit is called prArabdha karma. This is the karma that is responsible for the current birth. The accumulated karma which is yet to take fruit is called sancita karma. As long as the cycle of rebirths continues, more karma will be done in the future, and this is called Agamin karma. Liberation (moksha) is the way out of this endless cycle.

In advaita, moksha is synonymous with brahman. Sruti says "brahmavit brahmaiva bhavati" - He who knows brahman becomes brahman Itself. In the advaita understanding of this statement, the "becoming" is only metaphorical. It is not as if something that was not brahman suddenly becomes brahman. Rather, "knowing brahman" means a removal of the ignorance about one's own essential nature as brahman. Thus, to "know brahman" is to "be brahman". The one who has realized the identity of his own Atman with the brahman is the jIvanmukta, one who is liberated even while embodied. Such realization should not and cannot just be a literal understanding of upanishadic mahAvAkyas. The jIvanmukta is one who has experienced the truth of the identity himself. Thus, moksha can only indirectly be called a result of ritual action (karma mArga) or of devotional service (bhakti mArga ). These paths lead along the way, and constitute the "how" but not the "why" of liberation. In fact, moksha is not a result of anything, for it always exists. All that is required is the removal of ignorance. For this reason, the way of advaita vedAnta is also called the path of knowledge (jnAna-mArga).

Advaita holds that realization of brahman is possible on this earth itself. The highly evolved seeker, who approaches vedAntic study with a pure mind, and a strong tendency of mumukshutva, is fit to really experience brahman. One who has actually realized brahman, is a jIvanmukta - he is liberated while still living. He continues to live in a material body, because of the momentum of the prArabha karma that has already started taking fruit. But he accumulates no further karma, because all Agamin karma and sancita karma are "burnt" in the knowledge of brahmajnAna. A jivanmukta who has completely burnt all the three types of Karma is called a Pavanmukta or a Siddha. The body eventually dies, and the Siddha is said to have attained videhamukti. In accordance with the Sruti, "na sa punarAvartate," he does not enter into the cycle of rebirths any more.

Such a Siddha who then does come back for a special mission on earth is then called a divine incarnation.

We will have the concluding article on Advaita in the next article.

Reference: Wikipedia.com, www.vedanta.org, www.advaita-vedanta.org

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