The Sanskrit term Ajativada can be translated as "non-creation". Ajativada is one of several alternately-held creation theories in 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, nirvikalpa samadhi and nirvikalpa sahaja samadhi/meditation).
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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 'Beyond', but still Saguna Brahman, ( or being or 'Consciousness' 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 Figure' and a believer in form. Another term for Ajativada could be Para-Advaita,(not to be confused with other paradvaita term), 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 Adi 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,(Gautama Buddha), 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-Pralaya or Great Dissolution of material and subtle. Of course bearing in mind that Saguna Brahman is ultimately an illusion that never ever happened. NirGuna Brahman being or 'Non Being' the only Truth.
The transcendental or the Pāramārthika level in which Brahman is the only reality and nothing else; The pragmatic or the Vyāvahārika level in which both Jiva (living creatures or individual souls) and Ishvara are true; here, the material world is completely true, and, The apparent or the Prāthibhāsika level in which even material world reality is actually false, like illusion of a snake over a rope or a dream. Ajativada takes it to a more clear level....
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 (The Crest-Jewel of Discrimination'),Mohini M Chaterjee, The Theosophical Publishing House, Adyar, 1932.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.. This is about as close as one get to a description of the state of a Mukta, totally absorbed permanently..or realised one. A Mukta has realised Ajativada....
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:
This is supported by the great Sage Nisargadatta Maharaj, who indicated the following;
1.That individuals begin with first believing they are making things happen;
2.Then realising things are in fact happening to them;
3. Then finally that nothing is happening at all ('I am That', Acorn Press. N.C. 1999).
. Atman=Brahman associated with the individual, Jiva=Individual entity. ADvaita= non dual, dvaita= dual, visishtadvaita=partly non dual.. Ajativada=non creation, Bhakta=Devotee, Brahman=All expansive..Awareness and Consciousness. SaGuna Brahman=Brahman associated with the gunas of manifestation and creation, Mukta, totally absorbed permanently..or realised one. NirGuna Brahman=Brahman with no gunas and not associated with creation on any kind....inexplicable, Nirvikalpa Samadhi. Meditation beyond the mind. Sat-Cit-Ananda=Being-consciousness-bliss, Pralay=Dissolution or resolving of the material universe, MahaPralay=Dissolution of the material and subtle universe, Para=Above beyond, Vedanta= The end of the Vedas the teachings of the Upanishads, Turiya=Fourth State or beyond the mind, Sahaj=Beyond the mind meditation, Sakshin-Saguna-witness, Jiva= The individual, Mukti=Unite. Manas=Mind, lower mind. Vasanas=tendencies or impediments in the mind.
'Vipassana Meditation', as taught by S.N. Goenka..William Hart.Harper and Row..1987..San Francisco.USA.