The body is not real, mind is not real. Our waking state is a dream state of which we are unaware because of the illusion. The only real concept is pure being or pure awareness. With this, what goes from life to life, it is not the body or the mind. So what is?

The entity against which all karma is recorded, is it against the reflected consciousness in illusion? Who keeps track of karma? Is it the pure consciousness keeping a record of all karma? Notice what was said: world is not real, bodies not real, waking is equal to dream.

Fine, then then comes the question, karma. Who is going from lifetime to lifetime? Why do you regard that as real? You just said, notice what you yourself said: world is not real, this lifetime is an appearance, waking state is a dream. Then again, why are you asking what goes from lifetime to

lifetime? How, where is karma? Who is recording? Who is recording karma? You see this is, this is the confusion. We say, and on one hand, I understand Advaita Vedanta that the world is an appearance, Brahman alone is real. The next, I say, yes it is an appearance, but

who is the one living here? Who is the one who's going from this life to that next life? Like saying that, um, I understand when I'm seeing, um, a movie in a cinema, and that it is, uh, it's it's all a movie, it's not real.

Then neither is there a hero nor is there a villain, or is the crime been committed nor is there a court case. I understand all of that is a dream, it's a fiction, it's a movie. Next, I'm asking, but who will punish the

villain, where will the villain go if it's all a dream? Then, who will win? Which jail will the villain go to? What will be the reward of the hero? Who will keep track of reward and punishment? You have just said the whole thing is a

story. So, in Advaita Vedanta, to clear up this confusion, what we do is we have two levels of truth: true levels of reality. Ultimate level and our transactional level. Actually, ultimately, there will be multiple levels. There is the ultimate level, paramarthika. There is this worldly

level of transactions called vyavaharika. There is the level of error and dream and illusion called pratibhasika. There's even an error of complete non-existence called... But let's just take two levels: ultimate level, relative level. Take the movie example. What is the ultimate reality of the movie? It is just

light and screen. That's the ultimate reality. Pictures on our screen, that's the ultimate reality in the movie. And what is the relative level of the movie? Oh, there is a hero and there is a villain and there is a car chase and there is a court case and

reward and punishment. The whole story is there: happiness, misery, and there will be a whole plot. That's at the level of fiction. That's at the level of the movie. Two levels are there. It is not a very strange abstract philosophical concept, you know. One may say that, oh,

what is this two levels of truth? Sounds very abstract. We always use it whenever you're talking about fiction, a storybook, whenever you're talking about a movie, cinema, or theater. There are always two levels. One is at the level of your own existence. Another

One is that level of the story, similarly in Advaita Vedanta, Brahman is the ultimate reality - existence, consciousness, bliss, an infinite being, awareness. Satyam, Gyanam, Brahman - that's the only reality there is. Nothing else apart from it. The

first thing that a student of Vedanta learns, it's in the Vedanta, we have to memorize, the only reality is that existence, consciousness, bliss, non-dual Brahman. The moment you say non-dual, no two, there's nothing apart from that.

But there seems to be something apart from it. What seems to be there? The world is there, full of millions of beings, living and non-living. There is history, there are human beings, there is myself, especially I am there, body, mind, thoughts, feelings, emotions, all of this is there. Then, if it is not a

reality apart from Brahman, what can you call it except fiction, except mithya, except appearance? So, Advaita Vedanta says Brahman satyam, where Brahman is real, the world is an appearance. Two levels: reality level, appearance level.

How does that help the question, answer the question? The question was everything is an appearance, everything is not real, or appearance level, mithya. Then, what about karma? What goes from lifetime to lifetime? Remember, karma and what goes from lifetime to lifetime, even lifetime to lifetime, all of that is within the

level of appearance, mithya. The level of the movie, not the level of the screen, not the level of Brahman. From the ultimate standpoint, there is no lifetime, there is no something going from something to something, there is no karma, good and bad, no result of karma, no need

for somebody to record that karma, also that that is at the ultimate level. So nothing is there, no. When we are experiencing it at a relative level, we have a hurricane level, all of that is there. So a vertical level, what is going to the sukashar era, the physical body dies.

The subtle body goes from lifetime to lifetime. The tendencies of past karmas are recorded in the subtle body and in the karnataka causal body and in the cosmic causal body. That is Maya. All our karma is recorded and that gives rise to experiences of each jiva in the future.

So and the lord of all of this, who is the person responsible to whom should I write my appeals? God is the person responsible. The personal God of religion. Advaita Vedanta accepts all of that but calls it transactional reality, relative reality, lower reality, appearance equal to

falsity. That's it. So the two distinctions, I often told you the story of, sometimes I mentioned one of our monks used to ask this question. In Indian religions, you find multiple lifetimes, birth and death again and again and again. And in Judaism, Christianity, Islam, one

lifetime. So which one is true, punard january, one lifetime or multiple lives? So finally he went to ask a very radical non-dualist teacher, a monk who lived in the Himalayas in a nearby ashram. This whole ashram was also in the Himalayas.

So this monk was asked, so what is true, one lifetime or many lifetimes? And the monk replied, 'Swami, when there is not even one birth, what is the question of rebirth? Please go and study Mandu.' So this monk was very annoyed, he came

who had asked the question he came and told me these abducted non-dualists are impossible to argue with I've gone with a serious question many lifetimes for one lifetime and he dismisses the whole thing he says go and study at the Mandukya

so that is the Advaithic perspective from the ultimate perspective no multiple lifetimes not even one lifetime was Brahman ever born did the screen ever become the hero or the villain no but at the relative level level of movie hero and villain both appear and there

is a story and there is a plot and there is something true about the story something false about the story also all those things are true at the relative level ultimately Brahman alone is reality and that Brahman you are not only Brahma-satyam Brahman is real not only

jagat mithya world is an appearance higher truth lower truth ultimate truth relative truth but also most important jiva brahmanapara you are none other than Brahman you the the individual being who thinks of yourself as a jiva you are none other

than that ultimate reality that's the most important thing yes [Music]

Who Keeps Track of Karma? | Swami Sarvapriyananda

Vedanta Society of New York

몸과 마음은 환상이며, 진정한 현실은 순수한 존재 또는 인식입니다.

업은 환영에 반사된 의식에 대해 기록됩니다.

환상의 세계에서 업보와 윤회의 본질에 대한 의문이 생깁니다.

윤회에 의문을 품으면서도 아바이타 베단타의 환상의 세계를 받아들이는 역설.

어드바이타 베단타의 두 가지 현실 수준

어드바이타 베단타는 궁극적 현실과 트랜잭션 현실의 두 가지 수준을 제안합니다.

영화에 비유하자면 궁극적인 현실은 화면과 빛이고 상대적인 현실은 스토리입니다.

상대적 수준은 영화 내러티브의 줄거리, 등장인물, 결과를 포괄합니다.

이 두 가지 수준의 접근 방식은 소설, 영화, 그리고 현실에 대한 우리의 이해에 적용됩니다.

브라흐만은 궁극적인 실체(존재, 의식, 행복)이고 세상은 겉모습입니다.

2단계 프레임워크 내에서의 업보와 윤회

업과 윤회는 궁극적인 차원(브라만)이 아닌 상대적인 차원('영화')에 존재합니다.

궁극적인 관점에서 보면 평생, 업보, 기록의 필요성은 없습니다.

그러나 상대적인 수준에서 업과 윤회의 경험은 환상의 세계의 일부입니다.

미묘한 신체는 업장의 경향을 지니고 있으며, 이는 미래의 경험에 영향을 미칩니다.

신은 거래 현실 내의 업계를 책임지고 있습니다.

윤회에 대한 상충되는 종교적 견해에 대처하기

어드바이타 베단타는 여러 생애 또는 한 생애의 거래 현실을 인정합니다.

단일 생애와 다중 생애의 문제에 대한 Advaita의 관점을 보여주는 이야기입니다.

이원론자가 아닌 한 승려는 탄생의 개념 자체가 환상이라며 윤회에 대한 의문을 일축합니다.

스님의 답변은 한 번의 삶도 환상이라는 아바이타의 관점을 강조합니다.

궁극의 진리: 지바는 브라만이다

궁극적인 관점에서 보면 여러 생애는 존재하지 않고 오직 브라만만 존재합니다.

상대적인 수준에서 삶의 이야기는 진실과 거짓이 함께 펼쳐집니다.

가장 중요한 진리는 현실의 비이원적 본질입니다: 지바(개인의 자아)는 브라만입니다.