Advaitic philosophy and theistic Advaita are not identical because the Advaitic philosophy declares the world in which we exist is an illusion whereas the theistic Advaita holds the birth, life, death, and the world as a reality.
The seeker has to move on in his search for the truth hidden by form, time, and space.
The truth is hidden within the form, time, and space but the truth is beyond the form, time, and space. Self-knowledge or Brahma Gnana or Atma Gnana dispels ‘Ignorance’.
The Self is the Soul. The Soul is present in the form of consciousness; there the object has become one with the subject. There is only unity in diversity.
Consciousness is the ultimate truth or Brahman. Consciousness is ‘the one without a second’, the one which alone exists as the ultimate reality.
Mundaka Upanishad:~ These performers of karma do not know the Truth, which is hidden by the illusion.
Sage Gaudapada says: ~ “The merciful Veda teaches karma and Upasana to people of lower and middling intellect, while Jnana is taught to those of higher intellect.
The Advaitic wisdom is not for the ignorant people who follow the path of Karma.
First Mundaka - Chapter 2 (9):~ “Children, immersed in ignorance in various ways, flatter themselves, saying: We have accomplished life's purpose. Because these performers of karma do not know the Truth owing to their attachment, they fall from heaven, misery-stricken, when the fruit of their work is exhausted.
The theory of karma belonging to theistic Advaita is nothing to do with the Advaitic wisdom. The karma theory is based on the individual experience of birth, life, death, and the world as a reality whereas Sage Sankara says the world is an illusion.
Thus, whatever karma is performed within the illusory world is bound to be an illusion. The karma theory is meant for the ignorant who are the followers of the Advaitic orthodox path.
Advaitic orthodox path is meant for the ignorant populace. Those who follow the Karma theory are not qualified for Self-knowledge or Brahma Gnana or Atma Gnana.
Ish Upanishads: ~ “Avidya” is Karma and therefore a hindrance.
According to Advaita Vedanta, the Veda addresses itself to two kinds of audiences:
1. The ordinary ones who desire the transitory heaven and other pleasures obtained as a result of ritual sacrifices,
2. The more advanced seeker who seeks to know Brahman.
Thus, the Purva mimam. sa, with its emphasis on the karma kanda of the Vedas, is meant for the first audience, to help lead its followers along the way.
The Vedanta, with its emphasis on the jnana kanda, is meant for those who wish to go beyond such transient pleasures.
Ish Upanishad:~ Those people who have neglected the attainment of Self-knowledge and have thus committed suicide
Sage Sankara: ~ “Action (karma) cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness. -Atma Bodha
Sage Sankara said:~ Talk as much philosophy as you like, worship as many Gods as you please, observe ceremonies, and sing devotional hymns, but liberation will never come, even after a hundred eons, without realizing the Oneness.
In the theistic analysis, human life and behavior are explained based on the theory of karma, which sets the cycle of rebirth into motion. All actions, good or bad, create their own karmic residues called vasanas, which exhibit their results over a period of time.
The karma which has already started taking fruit is called Prarabdha Karma. This is the karma that is responsible for the current birth. The accumulated karma which is yet to take fruit is called sanchit karma. As long as the cycle of rebirth continues, more karma will be done in the future, and this is called Agamin karma. Liberation (moksha) is the way out of this endless cycle.
The most valuable contribution of Sage Sankara is that he gained general consciousness on the issue that the authoritative explanation of Upanishads, Gita, and Brahma Sutra was the final say in the matter of religion. Anything that goes contrary to the trio is not authentic. He also made a clear distinction between Vedas and Upanishads in his commentary on Gita. He stated that the Karma Kanda of the Vedas deals with the injunctions relating to the performance of duties and actions. These are for ordinary householders.
The path of religion, the path of yoga, and the path of wisdom were intended for different classes of people.
The wisdom is for the advanced seekers of truth. It deals with the nature of the ultimate Truth and Reality. It is meant for superior aspirants who have the inner urge to know the truth and it is not for those who are immersed in earthly desires.
Sage Sankara’s whole teaching can be summed up in one sentence, ‘There is nothing else but Brahma. He says that the Absolute Existence, Absolute Knowledge, and Absolute Bliss are real. The universe is not real.
Sage Sankara says that Brahma and Atman are one. The ultimate and the Absolute Truth is the Self, which is one though appearing as many in different individuals. The individual has no reality. Only the Self is real; the rest, mental and physical are but passing appearances.
In fact, Sage Sankara states a paradox- the world is and is not. It is neither real nor unreal. It leads us to recognize the existence of Maya.
Sage Sankara gave religion, ritual, and karma to the ignorant masses, as well as Advaitic wisdom to those who are seriously seeking the truth of their true existence.
Those who have taken the Path of wisdom or the Atmic path should discard the karma theory which is meant for the orthodox ignorant populace.
The person who is based on birth, life, and death is trying to find the meaning of life. There is no meaning or purpose in life because life is merely happening within the dualistic illusion. Thus, the Karma theory based on the physical entity is based on birth, life, and death, which is part and parcel of the dualistic illusion. :~Santthosh Kumaar
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