Introducing Anasuya Devi

As most advanced students of Advaita Vedanta know, virtually any ideology propounded is, by definition, invariably limited to the Vyavaharika or Relative domain, and thus cannot hope to describe or represent the Paramarthika or Absolute domain [of unalloyed Being]. Although there is an intimate relationship between the two planes, in order to arrive at any practical representation, the Vyavaharika plane must factor into its weltanschauung (world or life view) Its entire potentiality of all conceivable thoughts, ideas, and systems of philosophy reaching into all conceivable weltanschauungs simultaneously(!) PLUS the polarity of Its opposite in the Unknowable. In other words, It must include everything known and unknown in/of Its Relative plane plus Its [mysteriously causal] essence in the unknowable Absolute plane. Now, since the mind is not equiped to embrace [that totality] in practical awareness, viz. through the manasic or empirical knowledge faculty, the Vyavaharika must inevitably remain limited in its capacity. Therefore, whatever specifically develops in terms of a conceptual interpretation [of Reality] isn't false, per se, but represents merely a fraction of the truth of What Is.

Having noted that...
The theories concerning and striving toward a definitive world conception or existential paradigm are almost countless. Yet what many fail to recognize within the rubric of Advaita Vedanta (which is in my view the quintessential emmisary of the so-called Perennial Philosophy or Ageless Wisdom Teachings), is that these are NOT dependent on the presence of Self-realization! In other words, two different individuals can be Self-realized, yet each may hold to a different theory of existence. (An excellent example is Ramana Maharshi and Seshadri Swami; two widely recognized jnanis with completely different ideologies regarding the nature of existence. Other examples are, obviously, the different views held by Adi Shankara, Ramanuja and Madhava. And there are almost countless others.)

The way I see it, can be illustrated thus: imagine an infinite sphere containing infinite facets on its surface. These facets collectively represent unlimited relative realms of paradigms (i.e. conditions of Being, each manifest in unique ways)...where each facet is the product of as much Maya as any other facet (Maya having both a real and unreal counterpart). However, the total picture of Reality is the agglomeration of all these facets, simultaneously! Now, the multifarious, multidimensional surface of this Sphere is the Relativity of Saguna Brahman; while its core essence/source is the unknowable, inscrutable Mystery of Nirguna Brahman. This latter [primal essence] is the existential generation of SATCHIDANANDA, while Its former is the OM MANI PADME HUM radiation [expressing the latter]; both of which abide naturally in the Heart of every living entity.

Conclusions that may be extracted from this are:
First and foremost, judgments regarding the ideologies held, as well as behaviors demonstrated amongst sentient beings, are not only in of themselves irrelevant, but far more significantly, a waste of precious time! Each individual is exactly on-course re their particular modus operandi...tailored, that is, to their particular agenda for karmic lessons required in their particular incarnation. (This doesn't imply that one should refrain from expressing their view(s) if when asked, or if when situations call for even aggressive attempts at corrections, according to one's developed understanding and insight. However, the critical thing is withholding judgments! And not only withholding judgments of others but, FAR more importantly, withholding judgments of oneself!! For, this is the ultimate non-doing that will deliver one's contracted ego-Mind from the exclusive Relative to the inclusive, holistic [Absolute-Relative] Brahman. The Relative being real as a facet of the Whole, but false as a thing unto itself! OM HUM SVAHA!)

Now, one of the popularly held beliefs, not only unique to the Sanatana Dharma but to most of the world religions is that, upon final Liberation, the individual will nevermore 'come back' into Relative Manifestation. I would like to expose this as merely a partial verity. It's not the entire truth. The fact is that 'the entire truth' concerning a given matter--any matter or subject--cannot be known! Why? Firstly, as alluded to above, speculating and hence theorizing on this or any level must inevitably be tempered by the parameters of Relativity, which is incapable of even approaching the holistic domain of Reality. And secondly, not only the jiva, but Brahman Itself must ever remain a mystery to Itself! This sustains the wonder and beauty of Life (Brahman's Leela). How else can it be? (Obviously there is much involved in being capable of arriving at such conclusion--which to begin with is yet a relative observation and thus, as pointed out above, must remain only a fragment of the truth. Secondly, it involves coming to terms with the idea that Brahman is all subject (which is itself a logically impossible statement to make since to propound the idea of 'subject' automatically requires the existence of 'object.' So, we can see how we get into trouble attempting to pin down any definitive ideology.)

An illustration may help to show how contradictions inevitably arise from attempts at propounding definitive philosophical ideas:

Regarding the idea of the Jivatman's permanent release from Samsara: Do we postulate a 'Jnanaloka,' where all jnanis go upon Self-realization?
Is this the implication behind the popular idea of what the jnani is (i.e. creating a condition therefore apart from Brahman(!)? ...Since the idea is that the jnani [as a Jivatman] never incarnates again, whereas Brahman will still continue to project Its Leela...and thus so eternally!).

We know that, however, Brahman is all there is...is one without a second. Therefore we cannot make the incontrovertible statement that the jnani (viz. the so-called liberated soul or Jivatman), will never return to the relative world. And neither can we state that he forever will! Thus the truth of the matter is ultimately an unsolvable mystery.

The jnani is Brahman. (Incidentally, as we also well know: he always was and always will be.) Therefore the jnani-Brahman (a.k.a. the Brahmajnani), or the jnani, Brahman--as Rig Veda tells us, will forever generate Its Leela. Thus, for the jnani, the [technically, all along nonexistent!] delusion of avidya comes to an end; but his very own Leela, as a permanent constituent of [himSELF as] Brahman, cyclically dies and is reborn eternally. This, again, is what Rig Veda tells us. However, I would say that the real truth of the matter is unknowable!