Are all of us the same person?

Question

Nothing other than Brahma exists.

So, all of us are the same? Because only Brahma exists, So, all of us are the same Brahma. We are just under the illusion that we are different. Removing this illusion is what is Moksha.

What do you think about it?

Answer 1

Moksha, as per Vishnu Sahasranama .

Tattvam Tattvavid Ekatma Janma-Mrityu-Jaraatigah ||103||

Tattvam - (Thasya Bhaavam) - Tat refers to the supreme reality, Brahman. ( In the context of Vedanta as in Tat tvam asi)

Tattvavid vid means 'to know', Tattvavid is one who has realised That (Brahman refered to as Tattvam).

Ekatma Realization as, Tattvam and Tattvavid are One Atma.

Janma-Mrityu-Jaraatigah Emancipation from transmigration, meaning Liberation or Moksha.

Chandhogya Upanishad 6.1.4

yathā somyaikena see nāmadheyaṃ mṛttiketyeva satyam || 6.1.4 ||

Somya, young man; yathā, just as; ekena mṛtpiṇḍena, from one single lump of earth; sarvam mṛnmayam vijñātam, all objects made of earth are known; vācārambhaṇam nāmadheyam vikāraḥ, all changes are mere words, in name only; mṛttika iti eva satyam, the earth is the reality.

O Somya, it is like this: By knowing a single lump of earth you know all objects made of earth. All changes are mere words, in name only. But earth is the reality.

(Courtesy: wisdomlib)

To explain the same , through an analogy of gold ornaments, how is it possible to distinguish the gold contained in a bangle from the gold contained in a necklace.(In the context of golden ornaments)

Gold ,as such ,is not constrained by ornaments for its existence , On the other hand, ornaments aren't anything apart from the gold, though they appear in various forms and names owing to one's sensory perception.

In a dreamers plane of awareness , the dream may seem to be the reality , but is an illusion once the same dreamer is awakened from sleep .

Sages could dwell in that plane of awareness , through all their sadhana so as to see Brahman in all ,which might seem to be strange for a normal person though.

Answer 2

This is Advaita.

At the word level - this is purely absurd. Vishishtadvaitic and Dvaitic "refutations" of Advaita are only at the word level.

Our scriptures don't seem to have emphasized sufficiently that the word-level exposition of Advaita without realization is not very helpful.

The best illustration is from a Westerner that I can't trace.

Imagine a furnace with metal and ceramic objects in it. At room temperature, they are all very much there, clearly distinct from each other. As the furnace is heated, they are still distinct but the light and heat emanating from them reduces the distinctions until eventually there is nothing to be seen except undifferentiated heat and light.

the Advaitic state of realization is like the furnace at high temperature - all there is is pure energy (Brahman).

I have seen a "refutation" that when you realize Advaitic truth - there is no "you" - which actually is the point.

Nothing can improve upon Ramakrishna's illustration of real understanding Advaita

THE great Sankaracharya had a foolish disciple who used to imitate his Master in all matters. Sankara uttered ‘Sivoham’ (I am Siva); the disciple also repeated „Sivoham’. To correct his disciple’s folly, Sankara one day, while passing by a smithy, took a potful of molten iron and swallowed it; and he asked that disciple also to do the same. Of course, the disciple could not imitate this act of his Master, and thence forward he left oil saying „Sivoham’. (52)

How do Dvaitins and Vishistadvaitins interpret this passage of Mahabharata?

there is no dvaitic or vishishtadvaitic "interpretation" which can only be at the word-level.

Meanwhile, the righteous-souled Suka, who had entered the elements, had become their soul and acquired omnipresence, answered his sire by uttering the monosyllable Bho in the form of an echo. At this, the entire universe of mobile and immobile creatures, uttering the monosyllable Bho, echoed the answer of Suka

Ramakrishna's or Ramana Maharishi's (to name just a couple of realized souls) word-level descriptions of the state without the self are pointers to this truth - there is no "you" and we are all indeed the same in the realized state.