All is the inconceivable Self / Brahman / U2T.
But do not grasp at this concept; directly realise its true non-dualistic meaning.
[Advaita Vedanta and Madhyamaka]
[Our natural reflex is to see Madhyamaka Buddhism and Advaita Vedanta
as nihilism and eternalism [or idealist monism].
Because of our dualistic language.]
[𝗕𝘆 𝘀𝗲𝗲𝗸𝗶𝗻𝗴 𝗼𝘂𝗿 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 & 𝗱𝘆𝗻𝗮𝗺𝗶𝗰 𝗮𝘀 𝗶𝘁 𝗶𝘀 / 𝗦𝗲𝗹𝗳 / 𝗔𝘄𝗮𝗿𝗲𝗻𝗲𝘀𝘀 / 𝗖𝗼𝗻𝘀𝗰𝗶𝗼𝘂𝘀𝗻𝗲𝘀𝘀
𝘄𝗲 𝗱𝗶𝗿𝗲𝗰𝘁𝗹𝘆 𝗽𝗲𝗿𝗰𝗲𝗶𝘃𝗲 / 𝗿𝗲𝗮𝗹𝗶𝘀𝗲 / 𝗲𝘅𝗽𝗲𝗿𝗶𝗲𝗻𝗰𝗲 𝗕𝗿𝗮𝗵𝗺𝗮𝗻 / 𝗚𝗼𝗱 /
𝘁𝗵𝗲 𝗶𝗻𝗰𝗼𝗻𝗰𝗲𝗶𝘃𝗮𝗯𝗹𝗲 𝘁𝗿𝘂𝗲 𝗻𝗮𝘁𝘂𝗿𝗲 & 𝗱𝘆𝗻𝗮𝗺𝗶𝗰 𝗼𝗳 𝗥𝗲𝗮𝗹𝗶𝘁𝘆 𝗮𝘀 𝗶𝘁 𝗶𝘀 /
𝘁𝗵𝗲 𝗠𝗮𝗱𝗵𝘆𝗮𝗺𝗮𝗸𝗮 𝗚𝗿𝗼𝘂𝗻𝗱 / 𝗕𝗮𝘀𝗶𝘀 / 𝗦𝗼𝘂𝗿𝗰𝗲 / 𝗦𝘂𝗰𝗵𝗻𝗲𝘀𝘀 /
𝘁𝗵𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗧𝘄𝗼 𝗧𝗿𝘂𝘁𝗵𝘀 [𝗨𝟮𝗧] 𝗳𝗿𝗲𝗲 𝗳𝗿𝗼𝗺 𝗮𝗹𝗹 𝗲𝘅𝘁𝗿𝗲𝗺𝗲𝘀 & 𝗺𝗶𝗱𝗱𝗹𝗲(𝘀) 𝗮𝗯𝗼𝘂𝘁 𝗮𝗹𝗹 𝗱𝗵𝗮𝗿𝗺𝗮𝘀,
𝘁𝗵𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝘁𝗵𝗿𝗲𝗲 𝘀𝗽𝗵𝗲𝗿𝗲𝘀 [𝗨𝟯𝗦 / 𝗨𝟮𝗧-𝟯𝗦],
𝘁𝗵𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝗮𝗽𝗽𝗮𝗿𝗲𝗻𝘁 𝗼𝗽𝗽𝗼𝘀𝗶𝘁𝗲𝘀 [𝗨𝗼𝗽𝗽 / 𝗨𝟮𝗧-𝗼𝗽𝗽],
𝘁𝗵𝗲 𝗨𝗻𝗶𝗼𝗻 𝗼𝗳 𝘁𝗵𝗲 𝗚𝗿𝗼𝘂𝗻𝗱 𝗮𝗻𝗱 𝗶𝘁𝘀 𝗺𝗮𝗻𝗶𝗳𝗲𝘀𝘁𝗮𝘁𝗶𝗼𝗻𝘀 [𝗨𝗚𝗠 / 𝗨𝟮𝗧-𝗚𝗠].]
Based on two Youtube videos:
(1) 𝐖𝐡𝐞𝐧 𝐘𝐨𝐮 𝐊𝐧𝐨𝐰 𝐘𝐨𝐮𝐫𝐬𝐞𝐥𝐟, 𝐘𝐨𝐮 𝐊𝐧𝐨𝐰 𝐆𝐨𝐝,
by Swami Sarvapriyananda
(2) 𝐎𝐧𝐞𝐧𝐞𝐬𝐬, by Swami Sarvapriyananda
[𝗔. 𝗙𝗿𝗼𝗺 𝗥𝗮𝗺𝗮𝗸𝗿𝗶𝘀𝗻𝗮'𝘀 𝘁𝗲𝗮𝗰𝗵𝗶𝗻𝗴𝘀:]
(3) "𝘽𝙧𝙖𝙝𝙢𝙖𝙣 𝙞𝙨 𝙧𝙚𝙖𝙡, 𝙩𝙝𝙚 𝙬𝙤𝙧𝙡𝙙 𝙞𝙨 𝙖𝙣 𝙖𝙥𝙥𝙚𝙖𝙧𝙖𝙣𝙘𝙚 / 𝙛𝙖𝙡𝙨𝙚.
𝘾𝙤𝙣𝙩𝙚𝙢𝙥𝙡𝙖𝙩𝙚 𝙩𝙝𝙞𝙨, 𝙖𝙨𝙨𝙞𝙢𝙞𝙡𝙖𝙩𝙚 𝙩𝙝𝙞𝙨 𝙩𝙚𝙖𝙘𝙝𝙞𝙣𝙜."
-- Sri Ramakrishna fell silent after saying this -- emphasizing that this is the essential teaching -- that is all that there is.
(𝘪.𝘦. 𝘙𝘪𝘨𝘩𝘵 𝘧𝘳𝘰𝘮 𝘵𝘩𝘦 𝘴𝘵𝘢𝘳𝘵, 𝘵𝘩𝘪𝘴 𝘴𝘦𝘦𝘮𝘴 𝘲𝘶𝘪𝘵𝘦 𝘥𝘶𝘢𝘭𝘪𝘴𝘵𝘪𝘤: 𝘰𝘱𝘱𝘰𝘴𝘪𝘯𝘨 𝘳𝘦𝘢𝘭 𝘷𝘴. 𝘧𝘢𝘭𝘴𝘦; 𝘰𝘱𝘱𝘰𝘴𝘪𝘯𝘨 𝘵𝘩𝘦 𝘵𝘸𝘰 𝘳𝘦𝘢𝘭𝘪𝘵𝘪𝘦𝘴 / 𝘵𝘳𝘶𝘵𝘩𝘴: 𝘵𝘩𝘦 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦 𝘷𝘴. 𝘵𝘩𝘦 𝘶𝘭𝘵𝘪𝘮𝘢𝘵𝘦. 𝘛𝘩𝘪𝘴 𝘪𝘴 𝘪𝘯 𝘤𝘰𝘯𝘵𝘳𝘢𝘥𝘪𝘤𝘵𝘪𝘰𝘯 𝘸𝘪𝘵𝘩 𝘵𝘩𝘦 𝘵𝘳𝘶𝘦 𝘮𝘦𝘢𝘯𝘪𝘯𝘨 𝘰𝘧 𝘵𝘩𝘦 𝘕𝘰𝘯-𝘥𝘶𝘢𝘭𝘪𝘵𝘺 𝘰𝘧 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨, 𝘵𝘩𝘦 𝘪𝘯𝘴𝘦𝘱𝘢𝘳𝘢𝘣𝘪𝘭𝘪𝘵𝘺 / 𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘤𝘦 / 𝘩𝘢𝘳𝘮𝘰𝘯𝘺 / 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘢𝘱𝘱𝘢𝘳𝘦𝘯𝘵 𝘰𝘱𝘱𝘰𝘴𝘪𝘵𝘦𝘴 [𝘜𝘰𝘱𝘱 / 𝘜2𝘛-𝘰𝘱𝘱].)
(1) "𝙒𝙝𝙚𝙣 𝙮𝙤𝙪 𝙖𝙧𝙚 𝙝𝙪𝙢𝙖𝙣 𝙗𝙚𝙞𝙣𝙜, 𝙖 𝙥𝙚𝙧𝙨𝙤𝙣 𝙠𝙣𝙤𝙬𝙨 𝙬𝙝𝙤 𝙝𝙚 𝙞𝙨,
𝙮𝙤𝙪 𝙠𝙣𝙤𝙬 𝙜𝙤𝙙."
(𝘪.𝘦. 𝘞𝘩𝘦𝘯 𝘺𝘰𝘶 𝘬𝘯𝘰𝘸 𝘺𝘰𝘶𝘳 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 [𝘚𝘦𝘭𝘧] 𝘺𝘰𝘶 𝘬𝘯𝘰𝘸 𝘵𝘩𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 [𝘎𝘰𝘥 / 𝘉𝘳𝘢𝘩𝘮𝘢𝘯]. 𝘈𝘯𝘥 𝘺𝘰𝘶 𝘤𝘢𝘯 𝘥𝘪𝘳𝘦𝘤𝘵𝘭𝘺 𝘳𝘦𝘢𝘭𝘪𝘴𝘦 𝘺𝘰𝘶𝘳 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 𝘵𝘩𝘳𝘰𝘶𝘨𝘩 𝘴𝘦𝘭𝘧-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴.)
𝙄𝙣𝙦𝙪𝙞𝙧𝙚 𝙖𝙗𝙤𝙪𝙩 𝙩𝙝𝙞𝙨.
"𝘼𝙩 𝙩𝙝𝙚 𝙚𝙣𝙙 𝙤𝙛 𝙩𝙝𝙚 𝙞𝙣𝙦𝙪𝙞𝙧𝙮, 𝙬𝙝𝙖𝙩 𝙬𝙞𝙡𝙡 𝙮𝙤𝙪 𝙛𝙞𝙣𝙙, 𝙮𝙤𝙪 𝙬𝙤𝙣'𝙩 𝙛𝙞𝙣𝙙 𝙩𝙝𝙚𝙧𝙚 𝙞𝙨 𝙖𝙣𝙮𝙩𝙝𝙞𝙣𝙜 𝙘𝙤𝙧𝙧𝙚𝙨𝙥𝙤𝙣𝙙𝙞𝙣𝙜 𝙩𝙤 '𝙄'" [T2] in the body-mind."
"𝙒𝙝𝙖𝙩 𝙧𝙚𝙢𝙖𝙞𝙣𝙨 𝙞𝙨 𝙩𝙝𝙚 𝘼𝙩𝙢𝙖𝙣, 𝙋𝙪𝙧𝙚 𝘾𝙤𝙣𝙨𝙘𝙞𝙤𝙪𝙨𝙣𝙚𝙨𝙨 [T1]."
(𝘪.𝘦. 𝘞𝘩𝘢𝘵 𝘳𝘦𝘮𝘢𝘪𝘯𝘴 𝘪𝘴 𝘢 𝘭𝘪𝘬𝘦 𝘱𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭 𝘶𝘯𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘦𝘥 𝘶𝘯𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘦𝘮𝘱𝘵𝘺-𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴: 𝘛𝘩𝘪𝘴 𝘈𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 𝘪𝘴 𝘦𝘮𝘱𝘵𝘺 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 (𝘸𝘦 𝘤𝘢𝘯𝘯𝘰𝘵 𝘧𝘪𝘯𝘥 𝘪𝘵) [𝘛2] <==> 𝘣𝘶𝘵 𝘴𝘵𝘪𝘭𝘭 𝘱𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭𝘭𝘺 𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘵𝘭𝘺 𝘤𝘰-𝘢𝘳𝘪𝘴𝘦𝘯 & 𝘳𝘦𝘭𝘢𝘵𝘪𝘷𝘦𝘭𝘺 𝘧𝘶𝘯𝘤𝘵𝘪𝘰𝘯𝘢𝘭 (𝘦𝘹. 𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘤𝘦 / 𝘪𝘯𝘵𝘦𝘳𝘢𝘤𝘵𝘪𝘰𝘯 / 𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 / 𝘤𝘰𝘯𝘴𝘤𝘪𝘰𝘶𝘴𝘯𝘦𝘴𝘴) [𝘛1] ]𝘜2𝘛]. 𝘛𝘩𝘢𝘵 𝘪𝘴 𝘵𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘛𝘸𝘰 𝘛𝘳𝘶𝘵𝘩𝘴 𝘢𝘣𝘰𝘶𝘵 ‘𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 / 𝘤𝘰𝘯𝘴𝘤𝘪𝘰𝘶𝘴𝘯𝘦𝘴𝘴'. 𝘛𝘩𝘢𝘵 𝘪𝘴 𝘵𝘩𝘦 𝘰𝘯𝘭𝘺 𝘵𝘩𝘪𝘯𝘨 𝘵𝘩𝘢𝘵 𝘪𝘴 𝘰𝘮𝘯𝘪𝘱𝘳𝘦𝘴𝘦𝘯𝘵 𝘵𝘪𝘮𝘦𝘭𝘦𝘴𝘴 𝘶𝘯𝘣𝘰𝘳𝘯 𝘶𝘯𝘤𝘰𝘯𝘥𝘪𝘵𝘪𝘰𝘯𝘦𝘥 𝘶𝘯𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘶𝘯𝘤𝘦𝘢𝘴𝘪𝘯𝘨 𝘱𝘳𝘪𝘴𝘵𝘪𝘯𝘦 𝘪𝘯 𝘢𝘭𝘭 𝘰𝘧 𝘰𝘶𝘳 𝘦𝘹𝘱𝘦𝘳𝘪𝘦𝘯𝘤𝘦𝘴. 𝘛𝘩𝘢𝘵 𝘪𝘴 𝘵𝘩𝘦 𝘎𝘳𝘰𝘶𝘯𝘥 / 𝘉𝘢𝘴𝘪𝘴 / 𝘚𝘰𝘶𝘳𝘤𝘦 / 𝘚𝘶𝘤𝘩𝘯𝘦𝘴𝘴. 𝘛𝘩𝘢𝘵 𝘪𝘴 𝘵𝘩𝘦 𝘵𝘳𝘶𝘦 𝘚𝘦𝘭𝘧. 𝘈𝘯𝘥 𝘪𝘵 𝘪𝘴 𝘵𝘩𝘦 𝘵𝘳𝘶𝘦 𝘯𝘢𝘵𝘶𝘳𝘦 & 𝘥𝘺𝘯𝘢𝘮𝘪𝘤 𝘰𝘧 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 / 𝘉𝘳𝘢𝘩𝘮𝘢𝘯 / 𝘎𝘰𝘥. 𝘛𝘩𝘦 𝘜𝘯𝘪𝘰𝘯 𝘰𝘧 𝘵𝘩𝘦 𝘱𝘳𝘪𝘮𝘰𝘳𝘥𝘪𝘢𝘭 𝘶𝘯𝘤𝘩𝘢𝘯𝘨𝘪𝘯𝘨 𝘶𝘯𝘤𝘦𝘢𝘴𝘪𝘯𝘨 𝘤𝘢𝘱𝘢𝘤𝘪𝘵𝘺 𝘧𝘰𝘳 𝘪𝘯𝘵𝘦𝘳𝘥𝘦𝘱𝘦𝘯𝘥𝘦𝘯𝘤𝘦 / 𝘪𝘯𝘵𝘦𝘳𝘢𝘤𝘵𝘪𝘰𝘯 / 𝘢𝘸𝘢𝘳𝘦𝘯𝘦𝘴𝘴 / 𝘤𝘰𝘯𝘴𝘤𝘪𝘰𝘶𝘴𝘯𝘦𝘴𝘴 [𝘛1] 𝘢𝘯𝘥 𝘵𝘩𝘦 𝘦𝘮𝘱𝘵𝘪𝘯𝘦𝘴𝘴 𝘰𝘧 𝘪𝘯𝘩𝘦𝘳𝘦𝘯𝘵 𝘦𝘹𝘪𝘴𝘵𝘦𝘯𝘤𝘦 [𝘛2] 𝘰𝘧 𝘦𝘷𝘦𝘳𝘺𝘵𝘩𝘪𝘯𝘨 / 𝘢𝘭𝘭 𝘥𝘩𝘢𝘳𝘮𝘢𝘴 [𝘜2𝘛].)
(Note: Similar to Mahyamaka's conclusion --
In both cases, Reality as it is is said to be indescribable / inconceivable,
𝙗𝙚𝙮𝙤𝙣𝙙 𝙖𝙡𝙡 𝙚𝙭𝙩𝙧𝙚𝙢𝙚𝙨 & 𝙢𝙞𝙙𝙙𝙡𝙚(s) about any duality.
𝙈𝙖𝙙𝙝𝙮𝙖𝙢𝙖𝙠𝙖 insists on the 'n̲o̲t̲ ̲r̲e̲a̲l̲l̲y̲ ̲e̲x̲i̲s̲t̲e̲n̲t̲' part, or emptiness of inherent existence of all dharmas [T2], without rejecting every things, every beings, every relations / actions [T1] [U2T].
Madhyamaka Prasangika does not affirm anything, hold on to anything.
Why? Because all dharmas, including the ultimate reality, are indescribable / inconceivable; not because they are completely non-existent.
That is 𝙩𝙝𝙚 𝙈𝙞𝙙𝙙𝙡𝙚 𝙒𝙖𝙮 𝙛𝙧𝙚𝙚 𝙛𝙧𝙤𝙢 𝙚𝙭𝙩𝙧𝙚𝙢𝙚𝙨 & 𝙢𝙞𝙙𝙙𝙡𝙚(s); extremes like
(i) existence / is / eternalism,
(ii) non-existence / is-not / nihilism,
(iii) both together / dualism,
(iv) neither / something else than those two / monism / radical oneness.
Or extremes like
(i) subjectivism / idealism,
(ii) objectivism / materialism,
(iii) relationism / processism,
(iv) a combination of them,
(v) none of them / something else than those three / monism / cosmic oneness.
The same with any group of conceptual opposites: dualities, triads, quads, etc.
𝘼𝙙𝙫𝙖𝙞𝙩𝙖 𝙑𝙚𝙙𝙖𝙣𝙩𝙖 insists on the 'n̲o̲t̲ ̲c̲o̲m̲p̲l̲e̲t̲e̲l̲y̲ ̲n̲o̲n̲-̲e̲x̲i̲s̲t̲e̲n̲t̲' part [T1], or inconceivable Brahman / Awareness / Consciousness / Self, without grasping at anything, without getting attached to anything in absolute terms [T2] [U2T].
Why? Because this Brahman / Self / Consciousness / Awareness is indescribable / inconceivable; not because it is really existent.
In both cases -- Madhyamaka and Advaita Vedanta -- Reality as it is is pointed by the 𝙄𝙣𝙨𝙚𝙥𝙖𝙧𝙖𝙗𝙞𝙡𝙞𝙩𝙮 / 𝙉𝙤𝙣-𝙙𝙪𝙖𝙡𝙞𝙩𝙮 / 𝙐𝙣𝙞𝙤𝙣 𝙤𝙛 𝙩𝙬𝙤 𝙩𝙧𝙪𝙩𝙝𝙨 / 𝙧𝙚𝙖𝙡𝙞𝙩𝙞𝙚𝙨: 𝙩𝙝𝙚 𝙧𝙚𝙡𝙖𝙩𝙞𝙫𝙚 [𝙏1] 𝙖𝙣𝙙 𝙩𝙝𝙚 𝙪𝙡𝙩𝙞𝙢𝙖𝙩𝙚 [𝙏2] 𝙏𝙧𝙪𝙩𝙝𝙨 / 𝙍𝙚𝙖𝙡𝙞𝙩𝙞𝙚𝙨 [𝙐2𝙏].
𝗕𝘂𝘁 𝘄𝗵𝗮𝘁 𝗱𝗼𝗲𝘀 '𝗻𝗼𝗻-𝗱𝘂𝗮𝗹𝗶𝘁𝘆' 𝗺𝗲𝗮𝗻 in this context?
What is the relationship between the Ground / Brahman / Awareness / Consciousness and the apparent objects / manifestations?
According to Madhyamaka, like any pair of conceptual opposites, these two truths / realities are both empty of inherent existence [T2] <==> because of being inseparable, interdependent, co-defined, co-relative, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony [T1], merely labeled / imputed / imagined by the mind [U3S] [U2T / UGM].
There are four possible extreme views for the relationship between the the Ground and its manifestations, or between the absolute truth / reality and the relative truth / reality:
(i) they are different / separate / two / dual,
(ii) identical / united / one / non-dual,
(iii) both together, (iv) neither.
In other words, (i) can we reduce one to the other (one / real producing the other / illusory),
(ii) or vice versa (the other / real producing the first / illusory),
(iii) or accept both together & in opposition / interaction,
(iv) or neither / assuming something else beyond these two that produced the two.
[𝔻𝕆𝔼𝕊 'ℕ𝕆ℕ-𝔻𝕌𝔸𝕃𝕀𝕋𝕐' 𝕄𝔼𝔸ℕ '𝕆ℕ𝔼ℕ𝔼𝕊𝕊'?]
Ex. According to Swami, there are five possible views for the relationship between subject and object:
(i) 𝙊𝘽𝙅𝙀𝘾𝙏𝙄𝙑𝙄𝙎𝙈: The subject / consciousness originates from objects / matter, reality is matter (objectivism / materialism / science). Reducing everything to the object / matter. The objects produce the subject / consciousness.
𝕿𝖍𝖆𝖙 𝖎𝖘 𝖔𝖇𝖏𝖊𝖈𝖙𝖎𝖛𝖎𝖘𝖒, 𝖙𝖍𝖊 𝖋𝖎𝖗𝖘𝖙 𝖊𝖝𝖙𝖗𝖊𝖒𝖊 𝖛𝖎𝖊𝖜.
(ii) 𝙎𝙐𝘽𝙅𝙀𝘾𝙏𝙄𝙑𝙄𝙎𝙈: Matter / objects is created by Consciousness (subjectivism / idealism / theistic religions). Reducing everything to the subject / consciousness / God. The subject / consciousness produces the apparent objects / phenomena.
𝕿𝖍𝖆𝖙 𝖎𝖘 𝖘𝖚𝖇𝖏𝖊𝖈𝖙𝖎𝖛𝖎𝖘𝖒, 𝖙𝖍𝖊 𝖘𝖊𝖈𝖔𝖓𝖉 𝖊𝖝𝖙𝖗𝖊𝖒𝖊 𝖛𝖎𝖊𝖜.
(iii) 𝘿𝙐𝘼𝙇𝙄𝙎𝙈 𝙎𝙐𝘽𝙅𝙀𝘾𝙏-𝙊𝘽𝙅𝙀𝘾𝙏: They both exist and interact with each other (dualism / panpsychism). Reducing everything to BOTH together. One does not produce the other.
𝕿𝖍𝖆𝖙 𝖎𝖘 𝖉𝖚𝖆𝖑𝖎𝖘𝖒, 𝖙𝖍𝖊 𝖙𝖍𝖎𝖗𝖉 𝖊𝖝𝖙𝖗𝖊𝖒𝖊 𝖛𝖎𝖊𝖜.
(iv) 𝙏𝙃𝙀 𝙈𝙄𝘿𝘿𝙇𝙀 𝙒𝘼𝙔 𝙁𝙍𝙀𝙀 𝙁𝙍𝙊𝙈 𝘼𝙇𝙇 𝙀𝙓𝙏𝙍𝙀𝙈𝙀𝙎 𝘼𝙉𝘿 𝙈𝙄𝘿𝘿𝙇𝙀: The view of Nagarjuna / Chandrakirti, the view of the Union of the Two Truths / Genuine-emptiness free from all extremes & middle about all dharmas. Reducing everything to NEITHER subject nor object; but to something else indescribable inconceivable that produces the two. Neither matter / object produces consciousness / subject, nor consciousness / subject produces matter / object; in fact nothing has been produced at all in absolute terms, just conventionally / relatively (Union of being dependent appearance & relative functionality and emptiness of inherent existence about the three spheres of any relation / activity). Subject and object and action are interdependent / co-emergent / co-evolving [T1] <==> thus all empty of inherent existence [T2] [U3S / U2T-3S]. One cannot exist with/without the other; none of them is the basis of all. Then what is reality as it is? They won't affirm anything because the true nature & dynamic of all dharmas is indescribable / inconceivable. But we can use the concept of the Union of the Two Truths to point to it.
The meaning of 'non-duality' for Madhyamaka is: apparent opposites are not many, not one, not both together, not neither.
Meaning indescribable / inconceivable.
𝕿𝖍𝖆𝖙 𝖎𝖘 𝖙𝖍𝖊 𝕸𝖎𝖉𝖉𝖑𝖊 𝖂𝖆𝖞 𝖋𝖗𝖊𝖊 𝖋𝖗𝖔𝖒 𝖆𝖑𝖑 𝖊𝖝𝖙𝖗𝖊𝖒𝖊𝖘 & 𝖒𝖎𝖉𝖉𝖑𝖊 𝖆𝖇𝖔𝖚𝖙 𝖆𝖑𝖑 𝖉𝖍𝖆𝖗𝖒𝖆𝖘.
Note: the fourth extreme is suppose to be monism / oneness -- the opposite of dualism --, not Nagarjuna's Middle Way. Looks like Swami has interverted the fourth extreme (idealistic monism) and the Middle Way beyond the four extremes. This has the advantage of presenting his view as the ultimate solution beyond the other four extremes. But, it seems, that it is his view that is the real fourth extreme view (idealist monism). And the real solution is Nagarjuna's Middle Way that is beyond the four extremes: objectivism / materialism, subjectivism / idealism, dualism, monism / cosmic oneness.
(v) 𝙈𝙊𝙉𝙄𝙎𝙈 / 𝘾𝙊𝙎𝙈𝙄𝘾 𝙊𝙉𝙀𝙉𝙀𝙎𝙎: Consciousness-only, the Ground-only, a cosmic unity. NEITHER body, speech or mind; NEITHER subject / mind, relation/action, or object / phenomena / causality / matter / space / time.
Ｏｎｅ ｃｏｎｓｃｉｏｕｓｎｅｓｓ ａｌｏｎｅ．
That is the view of Advaita Vedanta.
Everything is appearances in Consciousness;
or manifestations of the Ground / Awareness / Consciousness / Brahman / Self.
Only Brahman is real, everything else is illusory.
Brahman appears as the world.
Everything experiences is nothing other than Consciousness / Brahman.
Thus reducing everything to this Cosmic One Consciousness.
That is the meaning of 'non-duality' for Advaita Vedanta.
𝕿𝖍𝖆𝖙 𝖎𝖘 𝖎𝖉𝖊𝖆𝖑𝖎𝖘𝖙 𝖒𝖔𝖓𝖎𝖘𝖒, 𝖙𝖍𝖊 𝖗𝖊𝖆𝖑 𝖋𝖔𝖚𝖗𝖙𝖍 𝖊𝖝𝖙𝖗𝖊𝖒𝖊 𝖛𝖎𝖊𝖜.
𝚂𝚠𝚊𝚖𝚒 𝚊𝚜𝚢𝚖𝚖𝚎𝚝𝚛𝚒𝚌 𝚜𝚘𝚕𝚞𝚝𝚒𝚘𝚗:
One (manifestations / waves) cannot exist without the other (Ground / water / ocean);
but the other (Ground / water / ocean) can exist without the one (manifestations / waves).
Ｏｎｅ ｉｓ ｄｅｐｅｎｄｅｎｔ ｏｎ ｔｈｅ ｏｔｈｅｒ，
ｂｕｔ ｎｏｔ ｔｈｅ ｒｅｖｅｒｓｅ．
In this way everything is manifestations of the Ground, inseparable from the Ground.
But the Ground can exist without, or prior to, any manifestations.
Seems like Swami is falling into one extremes position (idealist monism) instead of staying on the Middle Way beyond the four extreme views, beyond all extremes & middle(s).
𝙼𝚊𝚍𝚑𝚢𝚊𝚖𝚊𝚔𝚊 𝚜𝚢𝚖𝚖𝚎𝚝𝚛𝚒𝚌 𝚜𝚘𝚕𝚞𝚝𝚒𝚘𝚗 𝚟𝚊𝚕𝚒𝚍 𝚏𝚘𝚛 𝚊𝚗𝚢 𝚍𝚞𝚊𝚕𝚒𝚝𝚢 / triad / quad / etc.:
One opposite cannot exist without the other(s);
ｔｈｅｙ ａｒｅ ｉｎｔｅｒｄｅｐｅｎｄｅｎｔ [Ｔ１] <＝＝>
ｔｈｕｓ ｅｍｐｔｙ ｏｆ ｉｎｈｅｒｅｎｔ ｅｘｉｓｔｅｎｃｅ [Ｔ２] [Ｕ２Ｔ]．
The same for any group of opposites [Uopp / U2T-opp],
even the three spheres [U3S / U2T-3S],
even the two truths themselves [U2T-2T],
even the Ground and its manifestations [UGM / U2T-GM].
In this way everything is manifestations of the Ground, inseparable from the Ground, and vice versa.
There is no Ground with/without any manifestations; no stillness with/without movement; not absolute with/without relative, no reality without illusions, no nirvana without samsara, not good without bad, ... and vice versa.
Apparent opposites – including the three spheres, the two truths, the Ground and its manifestations – are always inseparable, interdependent, co-defined, co-relative, co-emergent, co-evolving, co-ceasing / co-transcended [T1] <==> thus empty of inherent existence [T2] [U2T] <==> merely co-labeled / co-imputed / co-imagined by the mind in dependence of its past / conditioning / karma [U3S].)
[𝗕. 𝗙𝗿𝗼𝗺 𝘁𝗵𝗲 𝗧𝗮𝗶𝘁𝘁𝗶𝗿𝗶𝘆𝗮 𝗨𝗽𝗮𝗻𝗶𝘀𝗵𝗮𝗱, 𝗰𝗵𝗮𝗽𝘁𝗲𝗿 𝟮:]
"𝙊𝙣𝙚 𝙬𝙝𝙤 𝙠𝙣𝙤𝙬𝙨 𝘽𝙧𝙖𝙝𝙢𝙖𝙣, 𝙧𝙚𝙖𝙘𝙝𝙚𝙨 𝙩𝙝𝙚 𝙝𝙞𝙜𝙝𝙚𝙨𝙩.
Satya (reality, truth) is Brahman,
Jnana (knowledge) is Brahman,
Ananta (infinite) is Brahman."
-- Taittiriya Upanishad, 2.1.1
[It is the same inconceivable unique true nature & dynamic for the self and the universe.
Knowing one is knowing the other.]
𝙃𝙤𝙬 𝙩𝙤? 𝙒𝙝𝙚𝙣 𝙮𝙤𝙪 𝙠𝙣𝙤𝙬 𝙮𝙤𝙪𝙧 𝙎𝙚𝙡𝙛, 𝙮𝙤𝙪 𝙠𝙣𝙤𝙬 𝘽𝙧𝙖𝙝𝙢𝙖𝙣 / 𝙂𝙤𝙙.
The process of inquiry:
So the way to do it is to investigate the 'I'.
To seek out what is permanent / unchanging / limitless / eternal in ourselves,
our true identity, the true 'I' / Self.
The rest of the Video is about How to realise this.
By looking for our true Self / Ground in the five aggregates,
into more and more subtle objects, and never finding it there.
None of them are the true permanent Self.
𝙒𝙝𝙖𝙩 𝙧𝙚𝙢𝙖𝙞𝙣𝙨 𝙞𝙨 '𝙗𝙡𝙖𝙣𝙠' (which is not nothingness / nihilism);
just the feeling that the true Self / Ground is indescribable / inconceivable, beyond understanding, beyond all description / conceptualisation, differentiation / opposites / dualities, causality / production, form or non-form / matter-energy, space & time; beyond all extremes & middle(s), beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma (physical, conceptual, mental; individual, collective, cosmic).
Awareness / Consciousness is empty of inherent existence (cannot be found) [T2] <==> but it is still relatively functional [T1] [U2T]. Its true nature & dynamic is empty-functionality, empty-awareness, empty-cognizance, empty-luminosity, the inconceivable inseparability / interdependence / non-duality / Union of the Two Truths [U2T].
[The tenth man: the unobserved observer / Consciousness / Awareness:]
"𝙏𝙝𝙚𝙧𝙚, 𝙩𝙝𝙚𝙧𝙚, 𝙩𝙝𝙚𝙧𝙚, 𝙗𝙚𝙮𝙤𝙣𝙙 𝙩𝙝𝙖𝙩 𝙙𝙖𝙧𝙠𝙣𝙚𝙨𝙨, 𝙗𝙚𝙝𝙞𝙣𝙙 𝙩𝙝𝙖𝙩 𝙙𝙖𝙧𝙠𝙣𝙚𝙨𝙨 [𝙗𝙡𝙖𝙣𝙠𝙣𝙚𝙨𝙨], 𝙩𝙝𝙚 𝙤𝙣𝙚 𝙬𝙝𝙤 𝙞𝙨 𝙩𝙝𝙚𝙧𝙚, 𝙘𝙖𝙩𝙘𝙝 𝙝𝙤𝙡𝙙 𝙤𝙛 𝙩𝙝𝙖𝙩 𝙤𝙣𝙚." (meaning realise that this is the true unchanging Self you are looking for, the empty-cognizance / U2T)
"What is that which illuminates and experiences all five, you have it.
But you can never objectify it.
In the end what remains over is pure Consciousness [empty-cognizance / Union of the Two Truths].
It is an intuitive grasp. Awareness / Consciousness illuminates and reveals itself."
Empty-self-awareness -- the indescribable inconceivable unique all-pervading timeless limitless unborn unconditioned unchanging unceasing pristine non-dual Ground / Basis / Source / Suchness / Empty-cognizance / Union of the Two Truths ... which is not a real Ground / Basis / Source ... --.
"𝙏𝙝𝙖𝙩 𝙞𝙨 𝙬𝙝𝙤 𝙮𝙤𝙪 𝙖𝙧𝙚. 𝙏𝙝𝙖𝙩 𝙞𝙩𝙨𝙚𝙡𝙛 𝙞𝙨 𝙂𝙤𝙙 / 𝘽𝙧𝙖𝙝𝙢𝙖𝙣."
And the Universe / non-consciousness and this Ground / Consciousness are non-dual
(i.e. UGM: like water and waves, like gold and ornaments ...
not different / separate / many / dual,
not identical / united / one / non-dual,
not both together, not neither.)
𝙀𝙫𝙚𝙧𝙮𝙩𝙝𝙞𝙣𝙜 𝙞𝙨 𝙣𝙤𝙩𝙝𝙞𝙣𝙜 𝙗𝙪𝙩 𝙖𝙥𝙥𝙚𝙖𝙧𝙖𝙣𝙘𝙚𝙨 𝙞𝙣 𝘾𝙤𝙣𝙨𝙘𝙞𝙤𝙪𝙨𝙣𝙚𝙨𝙨; 𝙢𝙖𝙣𝙞𝙛𝙚𝙨𝙩𝙖𝙩𝙞𝙤𝙣𝙨 𝙤𝙛 𝘾𝙤𝙣𝙨𝙘𝙞𝙤𝙪𝙨𝙣𝙚𝙨𝙨, 𝙞𝙣𝙨𝙚𝙥𝙖𝙧𝙖𝙗𝙡𝙚 𝙛𝙧𝙤𝙢 𝙋𝙪𝙧𝙚 𝘾𝙤𝙣𝙨𝙘𝙞𝙤𝙪𝙨𝙣𝙚𝙨𝙨 ... (𝙣𝙤𝙩 𝙩𝙬𝙤...)
No description can really capture this inconceivable reality.
𝘼𝙛𝙩𝙚𝙧 𝙚𝙣𝙡𝙞𝙜𝙝𝙩𝙚𝙣𝙢𝙚𝙣𝙩, the world -- including the body-mind and the ego -- will still appear and function, but now one is acting while being fully aware of the true nature & dynamic of the self and of everything else [U2T], so there is no grasping in absolute terms.
One is free from all illusions / conditioning / karma.
See also: 𝐈𝐧𝐟𝐢𝐧𝐢𝐭𝐞 𝐛𝐞𝐢𝐧𝐠, 𝐈𝐧𝐟𝐢𝐧𝐢𝐭𝐞 𝐜𝐨𝐧𝐬𝐜𝐢𝐨𝐮𝐬𝐧𝐞𝐬𝐬, by Swami Sarvapriyananda
𝐈𝐧𝐟𝐢𝐧𝐢𝐭𝐞 𝐄𝐱𝐢𝐬𝐭𝐞𝐧𝐜𝐞e, by Swami Sarvapriyananda
𝐓𝐡𝐞 𝐊𝐧𝐨𝐰𝐞𝐫 𝐨𝐟 𝐁𝐫𝐚𝐡𝐦𝐚𝐧 𝐀𝐭𝐭𝐚𝐢𝐧𝐬 𝐭𝐡𝐞 𝐇𝐢𝐠𝐡𝐞𝐬𝐭, by Swami Sarvapriyananda