The Atma Jyoti Blog

Q: In Gaudiya and other Vaishnava traditions, the view seems to be that the devoted bhakta eventually goes to Vaikuntha to be eternally with the Lord, whereas they believe the lesser, advaita way of doing things will leave the advaitin to merge with “the void/Brahman” instead of enjoying Vaikuntha.

On the other hand, Advaita Vedanta seems to advocate that all will essentially merge with Brahman, regardless of the path. Could you help explain your views on all this? I am feeling somewhat lost in the big city that Hinduism can be.

You are right, Hinduism is “the big city,” but that is because it is all-embracing. Every possible truth and view of that truth was long ago set forth by the sages of India. However in contemporary India we can find a lot of errant nonsense, for some parts of the big city have become slums and others are really outside the city limits even if they appear to be inside.

The truth as set forth in the upanishads and the Bhagavad Gita is the same: the goal of the individual is to unite with Brahman the Absolute. Then, like Brahman they can do/be whatever they like. Just as Brahman is both with and without qualities and both with and without form, so they can be. To say that one is superior or more ultimate than the other is to miss the point: Brahman is beyond such distinctions, for Brahman is absolutely ONE. In fact, Brahman transcends anything that can be said about It. The wise seek the Goal and leave the talk to others. As they say in the American South: “The empty wagon rattles the most.”

The upanishads and Gita affirm the eternal, divine nature of the atman-self. It, too, is part of Brahman. This perspective is essential to right understanding of any philosophical point.

You mention both the personal, and impersonal aspects of God in an article. You say that since Brahman can manifest as the transient universe, then obviously he can manifest as a deity (according to the particular devotee) as well. I certainly agree with you. My only thing is, the existence of the personal god in that way seems dependent upon an individual to perceive and need such a thing.

Again, remember that Brahman and the jiva are really one and inseparable and in a sense interdependent. Consequently as the jiva moves toward the Goal, whatever it needs will come to it or arise in its consciousness.

Are paths like bhakti and the impersonal advaitic path of yoga and meditation, equal? Do they all lead to the same thing?

Certainly, because there is only the One to realize. The Bhagavad Gita affirms this unequivocally.

Are a personal god and the impersonal brahman on the same level, or is one more ultimate than the other?

There is only The One. Our distinctions rise from our limited, unenlightened consciousness.

“Therefore, become a yogi” (Bhagavad Gita 6:46).

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