| dbpprop:abstract
|
- The Sanskrit term Ajativada can be translated as "non-creation". Ajativada is one of several alternately-held creation theories in Hindu Advaita Vedanta philosophy. According to Advaita Vedanta, the world of appearances is considered an illusion, and not to "exist". The idea that the illusory world was not created is called Ajativada, or non-creation. The concept implies that searching for a source of the origin of the world in a creator is futile. Advaitins translate the concept of Ajativada with the phrase: "nothing ever happened" or: "Not even the appearance of creation exists". That is to say, not even the illusion of the world "exists". (Where does the world go in deep sleep,turiya sahaja samadhi/meditation). Philosophers such as Y K Menon for example, said that Sankara said that the goal is attainment of oneness with Sat-Cit-Ananda, or Being, Consciousness, Bliss. These are actually qualities, according to Ramana Maharshi, and therefore attributes and still within illusion. In other words not NirGuna Brahman,(or ultimate transcendental, indescribable 'God', but still Saguna Brahman, (or being or 'God' associated with 'manifestation';According to some the realisation of Saguna Brahman and NirGuna is simultaneous, unless the person is a Bhakta/Devotee of some 'God' and a believer in form. Another term for Ajativada could be Para-Advaita,, comprising the fourth level of Vedanta, above Dvaita, Visishtadvaita, and Advaita; Being duality, partial duality and non duality respectively and finally above non duality. This takes the philosophy a step further than Sankara does as he stops short of heavily expounding Para-Advaita/Ajata. Although Sankara's teachings lead to this logical conclusion, and probably weren't highlighted, as Sankara was trying to refute Buddhism at the time and similar philosophy wouldn't be dwelt on. This leads to the conclusion that on the Pralaya or Dissolution of the Universe it is the Saguna Brahman concept that 're manifests' the universe and not Nirguna Brahman. This is due to the seeds of manifestation being still in subtle form or in potentiality in the case of Maha-Pralay or Great Dissolution of material and subtle. According to the eighth century Advaitin Gaudapada, and his Mandukya Karikas,a treatment or commentary on the Mandukya Upanishad, Ajativada means that causality is internally incoherent and entails the belief that Atman is eternally unborn. Adi Shankara wrote the following in verse 426 of his work Viveka Chudamani :On account of constant absorption in Brahman, freed from the sense of reality of external objects, only seemingly enjoying them when offered by others, like a sleepy baby, perceiving the world as that seen in a dream and recognising it only now and then, such a man is indeed rare. He is the enjoyer of the fruits of untold merit and is truly held blessed and revered on earth. The twentieth century sage Ramana Maharshi was a particularly articulate adherent to the concept of ajativada. On Sri Ramana's view, ajativada or non-creation is a part of the highest form of consciousness that can be attained. Sri Ramana described three consecutive steps, each of which corresponds to a different understanding of reality: That somebody or some god created the world That the world arises simultaneously with our perception of it Finally, ajativada, that the world never happened at all. . Sadhu Om: A chronicler and devotee of Ramana wrote; At times Sri Ramana Maharshi used to reveal some information which was not given by the scriptures and Puranas such as: how, in the Bhagavad Gita, Sri Krishna began His teachings with the doctrines of Ajata and Advaita, but then condescendingly came down to various stages of Dwaita, and how He carefully used words which, though suited to Arjuna's limited grasping power, also gives room for well-ripened aspirants to discover, even now, the motive behind those words. This is supported by the great Sage Nisargadatta Maharaj, who indicated that individuals begin with: first believing they are making things happen; then they move to realising things are in fact happening to them; and finally, that nothing is happening at all . Also the Buddhist Meditation of Vipassaana, or observing the rise and fall of created or compounded things and the development of insight, is an indication of the unreality of the so called 'creation'. This was taught by S.N. Goenka and is believed to be the method used by the Gautama Buddha himself. One finds similar messages at the centre of the teachings of the Sufis, like Din Attar, Ibn Arabi, Jalala'din Rumi, Al Hussein Ibn Al-Mansour, Hadrat Muinudin Chisti, Al-Hallaj and many other mystics Christian and otherwise. Such as Kabir, Guru Nanak, St John of the Cross, St Theresa de Avila and many more. Most of whom were really considered out of the mainsteam, by their peers.
|
![[RDF Data]](/statics/sw-cube.png)
