[Advaita-l] Aham Brahmasmi

[Suresh Marur]

Dear Shakthi,

I had the same question in my early days and could not resolve this. The
problem is with the general interpretation of the word Mithya. In many
indian languages, this is interpreted as "false" or "lie". But when Vedanta
says that the world is false, it does not mean that it does not exist. It
only says that it does not have independent existence other than Brahman. It
is a superimposition on Brahman that is the sat(existence), chit
(awareness), ananda (bliss).

The right word in English I used to reconcile Mithya is the word "apparent".
If we interpret Mithya as "apparent" things seem to fall in place (at least
to our "intelligent" minds). Then it becomes clear that the world appears as
real but is not always the case. It disappears when we are dreaming and are
in deep sleep. It is only pure consciousness that exists in all three states
and can stand on own without depending on anything else.

The key is to understand the context of the words used in Vedanta and not
use our existing interpretations. It is no different than science. When in
physics, we hear the word "rest" we intuitively interpret it as something
that does not move. This colloquially is correct but fails for  more
advanced concepts. An object could be moving and still be at "rest" with
relation to something else. The entire foundation of relativity rests on
this understanding. Which is why we cannot use common place understanding of
words to interpet the statements in the Shruti (or Science for that matter).

Unfortunately, words are the only means to express ideas and Shruti/Science
also has to do so. Shruti is therefore called the "Shabda Pramana"). The key
is to however have shradda in the shruti/science and reject all our notions
that do not fall in line with the shruti and refine our understanding until
things reconcile. Otherwise, we are a permanent skeptic/agnostic that
remains on the sidelines.

The shraddha aspects does exist in science also but is not so key because we
can experimentally verify it. I can see the same things you can see and we
can agree. With Vedanta however, we are dealing with things that is beyond
the mind and intellect and cannot be objectified. This is because the
subject (body/mind/intellect) and object are subsumed in the Jagat and
cannot therefore "understand" Brahman. This is where shraddha becomes the
corner stone to the contemplation process.

Does this help?

Pranams.

- Suresh

On Thu, Dec 10, 2009 at 9:05 AM, Shakthi Prashanth <
shakthi.prashanth at ymail.com> wrote:

> Thanks Sriram.
>
> Who created this entire universe? (Jagath).
> In encyclopedia they have written that
> "It is an accidental creation. No body created it literally."
>
> By definition Accident is not "something which happens without any reason."
> It is "something which happens with a reason that we do not know!"
>
> So, if that is the case, this universe has not evolved on itself. Someone
> has created it. And if Brahman is the only entity that exists, then he has
> created it.
>
> Why do Brahman create Mithya Jagath first of all? Is he magician?
> What is basic reason/principle behind in creating so called Mithya Jagath.
> If Brahman is great, then whatever he creates must also be Great.
>
> If a scientist creates a computer, then we respect for his creation. The
> respect what you give to computer , the scientist deserves it.
>
> So, why do we call this Jagath (universe) as Mithya?????
>
> Shakthi
>
> --- On Wed, 9/12/09, sriram <srirudra at vsnl.com> wrote:
>
> From: sriram <srirudra at vsnl.com>
> Subject: [Advaita-l] Aham Brahmasmi
> To: "advaita" <ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG>
> Date: Wednesday, 9 December, 2009, 9:23 AM
>
> Dear Sri Shakthi Prashanth
> The sruthi vakyam you have presented simply says you are the one without a
> second.That is every conceivable thing by your Indhriyas and Intellect is
> Brahman and Brahman alone.It is our ignorance that we see differently by
> giving names,figures and places.First of all we have doubt whether there is
> a one called Brahman.The sruthi is the pramana like a mother telling the
> child this is your father.Sruthi says athatha Brahma Jingyasah.That is let
> us contemplate on Brahman.One will contemplate on something that should be
> there.Sruthi says It is there and let us analyse /find out.I am unable to
> give the correct import of Jingyasam.So after logical reasoning and
> supported by the sruthi vakyas one is led to the conclusion that this Jagath
> is just mithya and Brahman alone is sathyam and Brahman is adhvidiyam.That
> is it  is the only Truth and all other things we experince are asath.To
> understand this profound Truth is not that easy.By just saying that I am
> King I
>  cannot be a King.You wi
>  ll now know what is it that goes with a King.So also the sruthi asserts
> that All are Brahman only and you and i included.But the qualities of
> Brahman are also given in the sruthi.In essence Brahman is not an object of
> perception yet could be known.By sincerity and shraddha and by sruthi`s
> guidance you can yourself understand what is meant by Aham Brahmasmi.This is
> not a simple sentence to interpret it by tracing it etymologically.It is to
> be contemplated again and again till one is satified that it is only so.Some
> subjective experiences can not be verbally described.When one says I am
> happy and another also says I am happy there can be no comparison of these
> two happinesses.R.Krishnamoorthy
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