Hinduism: What Really Happenned in India (PDF) - Oration

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Hinduism: What Really Happened in India – M. M. Ninan I. ADVAITA - MAYA VADA "Brahma Sathyam, Jagat Mithya; Jivo Brahmaiva Na Paraha". God is the only Truth, Cosmos is an Illusion. Being and Brahman are not different 205 According to historians, Shankara was born in the year Nandana (26th year of the sixty year cycle) in the lunar month of Vaishaakha (May/June) under the Zodiac sign of the Archer on Monday in the year 805 AD. Advaita (Monism or Non-dualism), is believed to be the ultimate explanation of things. According to it, there is one Absolute Reality (Brahman) which is pure consciousness and pure bliss. This can only be defined as Sat (Truth) Chit (Consciouness) and Ananda (Bliss). Of course such an absoulute God is really inexplicable and beyond comprehension. He is neither existing nor not existing, because existence does not make meaning in the concept. Brahman therefore has no Guna - property. Brahman is simply the singularity.
Hinduism: What Really Happened in India – M. M. Ninan 206 Hence any attempt to describe Brahman will be futile. Nirguna according to Sankara is being beyond the three attributes (guna traya) of nature (Prakriti).viz. Satva (goodness), Rajas (passion) and Tamas (ignorance). Thus Brahman is beyond the three attributes or Brahman is Triguna- Ateeta. But then such a God is of no consequence. According to Sankara, Brahman is the only reality. The Brahman is unborn and uncreated. He does not create; He does not cause. Yet from the the 'Vyahavaric' (pragmatic) standpoint, Sankara postulates a Saguna Brahman, Iswara (God). But this Iswara is an illusion of the beholder. How can a propertyless Brahman cause a Vyahavaric dimension is not clear. Attributelessness implies homogenity within the dimension of Brahman. Only when this homogenity is transformed into inhomogenity can guna arise. Advaitic Nirguna Brahman therefore is a myth incapable of creation as long as there is nothing outside of the Brahman. But if there is an outside of Brahman, then Brhaman receives a property in relation to this outside. A pure Monistic Advata is a misnomer since a relative standpoint cannot be established on it. If Brahman is to be a reality capable of creation, there has to be an inhomogenity within it. Then we can attribute Sat, Chit and Ananda to the Brahman. We can attribute a purpose of Goodness, and Happiness which is possible only if Brahman is a personality with dimensions within. This Brahman can then transform and emanate and create. The Saguna Brahman has to be a transform of Nirguna Brahman. The Hindu Saguna Brahman being a transform of a homgeneous Brahman causes both good and evil. But what defines good and evil is not really defined. This theme runs through the puranic schemes of creation stories etc in the form of churning of milky way and the like, where polarisation is produced within the creation, bringing in good and evil, producing both Amrit (elixir of life) and Visham (Poison or death) This appearance of Saguna Brahman is Iswara - the person of God. Here again I have come across conflicting descriptions of Ishwara. To some
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