06-08-2005, 12:15 PM
<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->In the case of the snake and the rope, the observer is external to 'both'.
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Correct me if I am wrong, but doesnât maya mean that observer not only mistakes the rope for the snake, but also the fact that he is different from either of them.
I do not understand Jeeva or the Jagat, but I can understand that I have a mind, and that mind through its consciousness desires distinctness from the rest of existence. The vedic acharyas wanted us to understand that our mind and the consciousness it exhibits is limited by our senses, that let us perceive and sample this universe in a limited way. Further, they wanted us to recognize that we are one and the same with the Universe, but for our egotistical desire to establish our distinctness. The idea of the soul, god, religion, etc, find mention but do not seem to be the main purpose of at least the Upanishads in my understanding.
I see Advaita a bit differently â I cannot tell you want love is, but I can tell you what it is not. Similarly, I cannot tell you what Brahman is, but I can tell you what it is not. This is the only way to define this indefinable quantity. There was a reason that this was not taught to the common masses. The hoi-poli is best left to believe in God, perform karma and continue the pursuit of moksha. To the select few that were given Upanishadic knowledge â unlike what Carl says, each branch here was one exposition of ideas. Not a partial collection of âblind men of Hindoostanâsâ wisdom â they knew that reality of the âMatrixâ, they were the system, they were above the system, and they could restructure the system if necessary. Understanding this leads to the understanding of why Hinduism survived all these eons.
<b>I donât know âWho is a Hinduâ, but I do know what one ought to be: â </b>
<b>One who believes in being noble by birth, unfettered by sacred books and deities but well versed in them, lives according to Dharma and uphold it at all costs, performs his Karma without expecting fruits for his actions, embodies virtue, bravery, charity, industry, learning and skepticism. One who is the best: Shudra, Vaishya, Kshatriya, Brahmana everyday.
</b>
<!--QuoteEnd--><!--QuoteEEnd-->
Correct me if I am wrong, but doesnât maya mean that observer not only mistakes the rope for the snake, but also the fact that he is different from either of them.
I do not understand Jeeva or the Jagat, but I can understand that I have a mind, and that mind through its consciousness desires distinctness from the rest of existence. The vedic acharyas wanted us to understand that our mind and the consciousness it exhibits is limited by our senses, that let us perceive and sample this universe in a limited way. Further, they wanted us to recognize that we are one and the same with the Universe, but for our egotistical desire to establish our distinctness. The idea of the soul, god, religion, etc, find mention but do not seem to be the main purpose of at least the Upanishads in my understanding.
I see Advaita a bit differently â I cannot tell you want love is, but I can tell you what it is not. Similarly, I cannot tell you what Brahman is, but I can tell you what it is not. This is the only way to define this indefinable quantity. There was a reason that this was not taught to the common masses. The hoi-poli is best left to believe in God, perform karma and continue the pursuit of moksha. To the select few that were given Upanishadic knowledge â unlike what Carl says, each branch here was one exposition of ideas. Not a partial collection of âblind men of Hindoostanâsâ wisdom â they knew that reality of the âMatrixâ, they were the system, they were above the system, and they could restructure the system if necessary. Understanding this leads to the understanding of why Hinduism survived all these eons.
<b>I donât know âWho is a Hinduâ, but I do know what one ought to be: â </b>
<b>One who believes in being noble by birth, unfettered by sacred books and deities but well versed in them, lives according to Dharma and uphold it at all costs, performs his Karma without expecting fruits for his actions, embodies virtue, bravery, charity, industry, learning and skepticism. One who is the best: Shudra, Vaishya, Kshatriya, Brahmana everyday.
</b>