Get Involved

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We have completed studying Aatmabodha. Please do consider purchasing the text.

Last week, you were invited to take up the sadhana of re-reading and checking out your understanding, as well as seeing how the thinking flows throughout the text. What did you discover?

Essentially it is that the text offers an introduction of the purpose of the text and to whom it is directed. It defines what is Knowledge and what is Ignorance (vidya and avidya). It posits that these are mutually exclusive, where one is the other cannot be. Once Knowledge is present, ignorance can no longer reside. Knowledge has to be continually added to through diligent practice in order to peel away all ignorance. Of what are we ignorant? That the world is an illusion. How is the illusion manifested? Through our delusion that 'this matter is me', our attachment to the external. Only that which can be proved to be free from change, from birth, life and destruction, can be said to be eternal and for the purposes of this text It is called as Aatman. We are to apply the gift of our intellect to assessing and re-evaluating what is Real and what is not. We can do this by first understanding properly our current nature and then making comparisons. Classic examples are those of the rope and the snake, the clay and the pot, the ghost and the post. We must negate what is false and supplant it with concepts of what is Real. With full preparation we can settle ourselves in deep contemplation and meditation upon That. Once we establish a solid practice of 'I am not this, I am That', there follows a long flow of descriptions of the indescribable. An attempt by one who is Realised to convey what might be expected if one puts the work into this Self Discovery. Finally it is made clear that this is not just for anybody, the Final Truth; it is reserved for those of spiritual quality, who have made the necessary ego-sacrifice and applied the disciplines of the philosophy.

Does this mean we ought to just give up now, because we lack the necessary quality or stamina for this task? Of course not! Not all of us can be mountaineers, but most of us can still admire and will at least go to the foot hills and look up with a degree of interest and imagination of being higher. We will breath deeply of the finer and cleaner air and be the better for that. Even if all we achieve in this lifetime is those foothills, it is still further than we would have gone had we not had the example put before us by those who truly made the grade. Every step up a slope is a step higher.

SADHANA

Now, as hinted last week also, here are a few questions. You can certainly go away and answer these all by yourself… but how will you know if you are properly hitting the mark? Please consider placing your responses into a Word document and attaching it to an email, delivered via the contacts form. Yamini-amma will review these responses and return the page to you with any remarks which may widen your understanding, or tweak your knowledge. There are well over fifty regular readers here now - that is an entire class! Do not sit silently, start now to join in and gain just that little bit more. All these questions pertain to latter section and any or all stanzas, starting at 56. You should indicate which shloka/s your are referencing to build your answers (unless given a specific to assess), and of course your answers must come from your own understanding and not be seen simply to be parroting what has been written here. As Gurudev would say.. 'THINK!!!' This is what Vedanta is about.

1. How does Adi Shankaraacharya reflect upon the all-pervasiveness of Aatman?
2. What is the extent of Aatman's Bliss?

3. Explain the description of Self (for this reference should be from sh.60 only)

4. How is Aatman the mighty illuminator of all illuminaries?

5. Give your understanding of the significance of sh.63
6. Explain and expand upon the metaphors of Gold and Sun in relation to sadhana and Aatman.

Enjoy the process everyone!

No End...

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

We reach the final shloka of this text. Make no mistake...this is only the beginning!

idGdezkala*npeúy svRg<

   zItaidùiÚTysuo< inrÃnm!,

ySSvaTmtIwR< _ajte ivini:³y>

   s svRivTsvRgtae=m&tae _avet!.68.

Digdesha-kaalaadyanepekshya sarvagam

   shiitaadihRnnitya-sukham niranjanam,

Yassvaatmatiirtham bhajate vinishkriyaH

   sa sarvavitsarvagato-mRto bhavet ||68||

One who renounces all activities, who is free of all the limitations of time, space and direction, who worships his own Aatman - which is present everywhere, which is the destroyer of heat and cold, which is stainless and eternal Bliss - becomes All-Knowing and All-Pervading and thereafter attains immortality.

Note that the chchhandas (meter) changes. This is to emphasise the import of this concluding shloka. Aatman awaits. Only those who are prepared to work hard in gaining not just book knowledge but putting into practice the various 'experiments' in order to prove the theories for themselves will make their way to the Reunion with Self.

The Truth is something which is beyond all ability for physical sciences to approach. Only spiritual science can hope to do this - but only then when the conditions are perfect for it.

The dreamer, on waking, knows the dream to have been false, despite having felt so very real whilst s/he was still in that dream. Likewise, the alert and limited ego-self, on transcending the body-mind-intellect equipment in which it travels, itself discovers all this to be but 'dream' and that it, the jiiva, is nothing other than That, the Aatman. Immortal, without beginning and without end.

Hari Om.

SADHANA.

When we studied Tattva-bodaH, we were introduced to the Rsis concepts on the physical nature of creation and how this world manifests before us. Here in Aatmabodha, we have been asked to look beyond the physical and have been offered teasing glimpses of what is available to the philosophical seeker.

You are reminded that sitting reading this - or any book on self development and spiritual practice - is of no value unless you are actively making use of what is learned. In doing this, it is also necessary to take a measure every now and then, to ascertain whether one is actually moving forward or is just stuck in the same place with a few extra words in the one's vocabulary. In a live gurukula situation, the Guru would - without warning and at any time of night or day - approach a shishya and demand a response to some question… or test the application of the philosophy, by challenging them with a task. Part of the Guru's remit is to assist the shishya in the burning of their ego.

Here at AV-blog, little is asked of you. On this occasion, however, there are going to be some questions posted next week. Your sadhana this week is to review the text as thoroughly as you are able. Pay particular attention to the thought-flow of the text, how it moves through the analogies, raising the seeker a little higher each time.

You are encouraged to ask your own questions, using the comments box or the contacts form. One of the pitfalls of self-study is that we can think we have 'got it', but - without the guidance of the qualified teacher - may have missed a key point or have misapplied the contexts and subtleties. No question or doubt should be left unasked. No assumptions should be made.

Heart of the Matter

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

Two verses today, before we get to the final one of this text. There is a sense, in these, of the teacher summarising for the student.

 

ïv[aidi_aéÎIPt }anaiGnpirtaipt>,

jIv> svRmlaNmu´> Sv[Rv*aette Svym!.66.

ùdakazaeidtae ýaTma baex_aanuStmaepùt!,

svRVyapI svRxarI _aait _aasyte=iolm!.67.

Shravanaadibhiruddiipta jnaanaagniparitpaapitaH,

jiivaH sarvamalaanmuktaH svarnavaddyotate svayam ||66||

hRdaakaashodito hyaatmaa bodhabhaanustamopahRt,

Sarvavyaapii sarvadhaarii bhaati bhaasayate-khilam ||67||

The jiiva, on being heated in the fire of Knowledge kindled by listening to the scriptures and so on, becomes free from impurities and shines by itself like gold.

The Aatman, the sun of Knowledge that rises in the heart, destroys the darkness of ignorance, pervades and sustains all, shines by Itself and also makes everything shine.

Having provided, throughout this teaching, many examples and comparisons to the student, the teacher now very succinctly states that in order to have a hope of even glimpsing the Glory of Aatman, one must first listen attentively to Truth which emanates from the scriptures as taught by the teacher (this of course refers to the oral tradition of Sanskrit, but today we have many methods of 'shravanam' open to us); next it is necessary to take away all the rote knowledge and churn it within oneself (mananam) in order to bring out any doubts or questions and then return to the teacher to discuss and clarify; then thirdly, armed with better understanding, sit in contemplation (nididhyaasana), going ever deeper into the Self inquiry.

This requires discipline. If one can exercise this discipline upon oneself, though, the reward is to make The Knowledge of Self one's own, watch one's ego drop away and find a level of beingness matched by no other. This is the 'gold ore' of the wise. Gold is used in the context of this verse because, in fact, when the ore comes from the ground it needs to be boiled and washed and polished before its true beauty and lustre emerge.

In that heart alone, where there is ethical purity and moral goodness, can spiritual unfoldment take place, culminating in the Experience Divine, a union with Aatman, which is the very Light of All. No darkness can remain once the sun rises!

Remove the Mote From Your Eye

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

There is a shift, in these final verses, from the pure description of Aatman back to the sadhaka, the one who is in search of That…

 

svRg< siCcdaNd< }ancúauinRrIúate,

A}ancúauneRúaet _aaSvNt< _aanumNxvt!.65.

Sarvagam sachchidaanandam jnaanachakshurniriikshate,

Ajnaanachakshurneksheta bhaasvantam bhaanumandhavat ||65||

Though Aatman is of the nature of Existence-Consciousness-Bliss and ever-present everywhere, yet It can only be perceived by the eye of wisdom, just as the blind do not see the sun, so too, one whose vision is obscured by ignorance does not see the self.

There are going to be some who respond to this analogy that the blind person can know the sun by its warmth… but that is only one aspect of the sun and not the Whole Truth. This is what is implied in this shloka. The only way to understand and to know the Wholeness of Aatman is to build one's understanding, gather all the evidence and weed out all which obscures the Truth. The mind of such a one must be pure and clear; it will have done all the sadhana and penance necessary to gain the purity and clarity; there will be a single-pointedness of vision and there will be a knowledge of what is Real and what is illusion. There are many who lay claim to the fullness of knowledge, but there only very few who properly attain it. There are limiting factors in seekers of Truth which veil and distort the beauty of the Absolute Reality - all remain 'blind' until these limiters are fully removed.

All great philosophers had, finally, to make use of the imaginary power in the human intellect in order to attempt a proper explanation of the inexplicable. Theoretically, the teachers of vedanta boldly propound that, on transcending the limiters (the BMI equipment), all seekers will Realise the Self as Truth. Each student begins by trying to follow the teacher with their intellect alone. As they progress, however, they come to accept that something a little more than plain intellect must be utilised. Thus the Rsis talk of the 'jnaana-chakshu', the Eye of Knowledge which, in Western terms, can be deemed as intuition.

Through contemplative power alone can one apprehend the Reality; this apprehension is not an objective experience, it is an uncompromising, subjective, total 'becoming'.

The extroverted mind of the jiiva, the individualised personality, goes shooting outwards to all the objects and situations of the world, getting so agitated it cannot focus upon capturing the Supreme. However, the introverted mind intelligently withdraws from these diversions, trains itself to turn inward and develops the power to apprehend the Reality. The intuitive power, then, is nothing other than the introverted mind held in strong attention. A large part of the sadhaka's saadhana, therefore, is the act of purification. How to do this is presented in a large portion of the Sanskrit literature and prime among these is the Bhagavad Gita.

True Purpose

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

The current verses are straight-out attempts at describing the indescribable. We are drawing close to the end of this text. The high end of Vedanta is being indicated here as well, then. Let us take two verses today, to complete the purely descriptive part.

jgiÖlúa[< äü äü[ae=NyÚ ikÂn,

äüaNyÑait ceiNmWya ywa mémrIicka.63.

†Zyte ïUyte y*d!äü[ae=NyÚ tÑvet!,

tÅv}anaCc td!äü siCcdanNdmÖym!.64.

Jagadvilakshanam brahma brahmano-nyanna kingchana,

Brahamaanyadbhaati chenmithyaa yathaa marumariichikaa ||63||

dRshyate shruuyate yadyad-brahmano-nyanna tadbhavet,

Tattvajnaanaachcha tadbrahma sachchidaanandamadvayam ||64||

Brahman is other than the universe. There exists nothing whatsoever that is not Brahman. If any object other than Brahman appears to exist, it is unreal like the mirage.

All that is perceived, or heard, is Brahman and nothing else. Gaining the Knowledge of the Reality, one sees the universe as the non-dual Brahman, Existence-Consciousness-Bliss absolute.

We saw previously the example of the iron ball being other than the fire in which it sits glowing. In the same way, Brahman, which sits within all that we think of as the universe, is NOT that universe, It is something other. We, the divided parts within That, think that we see and hear, but what is actually happening is like the mirage the thirsty traveller in the desert might think he sees. Once that deluded mind 'sees' the mirage, it is very difficult to correct the wrong impression.

The mirage is different from the desert, but without the desert and the conditions which are set up in its context, the mirage cannot exist.

Likewise we must destroy the illusion (Maya) which keeps us in the 'desert' of our current, limited lives.

If we can do that, and gain the full understanding of the way things are working in this thing we call 'universe', then we will understand that everything is One and nothing but sat-chit-aananda.

In this shloka (64) is hinted the pure and core focus of Advaita Vedanta; "get Real"!!! The entirety of all other study in this philosophy is geared toward this purpose.

Glow

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

The three shlokas last week added mere droplets of description to that which is indescribable. S61 spoke of the Self-Illuminator. Now a shloka which expands on this.

SvymNtdRihVyaRPy _aasyÚiol< jgt!,

äü àkazte viûàtPtaysip{fvt!.62.

Svayam-antar-bahirvyaapya bhaasayanna-khilam jagat,

Brahma prakaashate vihna-prataptaayasa-pindavat ||62||

Pervading the entire universe wihtin and without, the Supreme Brahman shines by Itself, like the fire that permeates a red-hot iron ball, and glows by Itself.

Brahman is transcendental Truth; it shines of its own accord and penetrates all of creation. It is not something separate from that creation. It is the material and the efficient cause, as clay and the potter are to the pot. Matter without spirit (Consciousness) is inert. The Supreme is the vital content in every particle of this world and, just as butter can be brought out of the milk through churning, so it is that we can Realise the Supreme through meditation.

An iron ball which has been in contact with fire for a long time comes to glow red as the fire itself. Similarly, though matter be inert, when it plays in the vitality of Brahman, there is the manifestation of life.

The Infinite is unborn therefore is also deathless; It is omnipotent and all-pervading. The created world is subject to change, to birth, to death… it thus has limitation. It is finite and thus is opposite to the Infinite. How to perceive the Infinite within the finite? Just as the iron ball, which by nature is black, heavy, lifeless in appearance, can appear to dance like the flames around it, so the very nature of life demonstrates the presence of that which gives the life.

Meditate upon this example.

No Comparison

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

There are only ten shlokas remaining in this text. Nine of them make further attempts to describe the indescribable. Today, we will take three together, as their explanation requires little more than is given in the verses themselves. These are verses for deep contemplation.

t*u´miol< vStu Vyvhariídinvt>,

tSmaTsvRgt< äü úaIre sipRirvaiole.59.

Tadyuktamakhilam vastu vyavahaarashchidanvitaH,

Tasmaatsavagatam brahma kshire sarparivaakhile ||59||

All objects are pervaded by Brahman. Also, all actions are possible because of Brahman Alone. Therefore, Brahman permeates everything as butter permeates milk.

When you look at a pint of milk, do you necessarily see the butter it contains? Rarely! You simply perceive it as it presents itself to you. Butter is most definitely there, though; it just takes some work to bring it out. This is what we are to understand - the Pure Consciousness is to be found in every possible thing upon which you rest your thoughts and eyes; it just takes some work to bring it out… and that work itself is only possible because of that Consciousness.

AnPvSwUlmùSvmdI"RmjmVyym!,

Aêpgu[v[aROy< td!äüeTyvxaryet!.60.

Ananvasthuulam-hRsvam-diirgham-ajam-avyayam,

Aruupaguna-varnaakhyam tad-brahmetya-vadhaarayet ||60||

Realise that to be Brahman which is neither subtle nor gross, neither short nor long, without birth or change, without form, attributes, colour and name.

This is the subtlety of Pure Consciousness; it is beyond all physical description - split open a neutron and It will still be present beyond (as indicated in previous shloka). This demonstrates also the vastness… which in our finite selves, we cannot imagine.

yÑasa _aaSyte=kaRid _asyEyRÅau n _aasyte,

Yaen svRimd< _ait td!äüeTyvxaryet!.61.

Yadbhaasaa bhaasyater-kaadi bhaasyairyattu na bhaasyate,

Yena sarvamidam bhaati tad-brahmetya-vadhaarayet ||61||

That, by the light of which, the luminous orbs like the sun and the moon are illumined, but that which is not illumined by their light; realise that to be Brahman.

When you are standing out in full sunlight, do you light up a torch to see better? No - and even if you did, the torchlight would be 'drowned' by the luminance of the sun. Now, physicists even of the novice kind will say, "but the sun is self-luminous" - which is true in terms of our relative world of perception. This is the point to be taken, however. That which illumines all else cannot be, itself, illumined. Our very perception of the sun can only take place due to the illumination of Consciousness within us.

HH-YY-UUU-JJJ...

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

To help us understand the scale of the subject under discussion - Totality of Bliss - the Guru now explains that how much one experiences of that bliss is dependent upon the capacity of the individual.

Ao{fanNdêpSy tSyanNdlvaiïta>,

äüa*aStartMyen _avNTyaniNdnae=iola>.58.

Akhandaanandaruupasya tasyaanandalavaashritaaH,

Brahmaadyaastaaratamyena bhavantyaanandino-khilaaH ||58||

Deities like Brahma and others taste only a particle of the unlimited bliss of Brahman, and proportionately enjoy their share of that particle.

The Truth is so vast even the deities cannot experience its Totality! Clearly stated here is that each will, according to his or her suitability and standing (from 'The Creator Form (Brahma)' all the way down to the tiniest living cell) in the scheme of the 'reality' we currently know, only experience as much Bliss as we can handle.

Once the Rsis decided upon there being a need to express creation as having a Creator, the name given was as close to the name given the formless, tasteless, odourless, silent, immutable Totality as possible. That Totality, when being referred to as separate from us, is called Brahmaananda, thus the Creator became Brahma. This is the concession of the great masters to those who had lesser intellectual capacity to their own. Such condescension is not to be considered 'snooty or high-handed'; rather, we must understand it as the type which a parent will offer a child who is not quite keeping up with things. Adaptations to teaching and formation of character must be made so that the individual can keep moving forward in their understanding and perception of the world.

Adi Shankara takes up this same adaptation when seeking to tempt the seeker further up the path of knowledge and to feed the desire for more. If we are presented at a party with a tiny square of cake, we may eat it and enjoy it and that's that. If, then, the host comes out and asks if anyone would like more, would we not put up our hands?!

More than this though, we must begin to understand that any happiness which we fell in our current condition is but the palest fraction of the joy which awaits once we can embrace the concept that we are the Totality. If we were to add together all the joys of all living beings, all the joy in the universe, all the joy experienced since the moment of creation itself up till the present moment… still the joy would be but the merest and most miniscule fraction of the Total Bliss.

This is what this shloka attempts to convey. It's BIG. 

Not This, Not This...

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

As the Guru builds the case for saadhana, the sincere practice of research upon the Higher, a fourth shloka is now given, with a clue as to 'how' one might Realise.

At™av&iÅaêpe[ vedaNtElRúyte=Vyym!,

Ao{fanNdmek< yÅad!æüeTyvxaryet!.57.

atadvyaavRttiruupena  vedaantair-lakshyate-vyayam,

Akhandaanandam-ekam yat-tad-brahmetya-vadhaarayet ||57||

Realise That to be Brahman which is non-dual, indivisible and blissful; which is indicated by Vedanta as the immutable substratum, realised after the negation of all tangible objects.

Straight away we find this 'action' suggested - that the seeker must negate that which is not, in order to find that which IS. This is a powerful and effective philosophical tool.

No one can directly reach up to the dizzy heights of the All-pervading, the Brahman, because it is not an object for us to see and understand. It is the subjective Reality, which gives us the concept of life, illumining all our thoughts and deeds. It is not a 'something' which can be differentiated from any 'other thing'; it holds no similarities (and therefore no dissimilarities) to anything else. It IS That from which all other forms and experiences arise.

The upanishads indicate that to reach into this understanding, we must learn to negate that which is not a part of this substratum. Thus the whole of Vedanta, which is the philosophy expounded by the upanishads, gives pointers and lessons on how to approach this negation. We are not to seek to describe what Brahman is, a very difficult task which eludes even the greatest Masters, but to assess and eliminate what it is not. To be able to assert what is not, there needs to be an acknowledgement only that there IS something which lies at the base of all, the substratum, and for this practice we can assert Brahman as that very substratum. In order to know that there is not actually a ghost, we must acknowledge the post from which the illusion was derived. Ridding ourselves of that illusion is the challenge; quite often we are too comfortable with the 'ghost', with our uneasiness and would rather deal with 'the devil we know'. If we know and trust someone who helps us to see the underlying post, however, how joyous would it feel to not have to be ever on the alert for the ghost?!

Our minds are limited; the thoughts are jumpy and full of impurity. Everything which our mind perceives as objects of cognition changes or perishes over time. Yet, for all that, we have within us a perception of something unchanging. It is that core of us which prompts the big questions. What is the one life force on account of which there is the manifestation of matter? Who/what illuminates the inert matter to give it life? Which is the homogeneous, all-permeating essence in all objects? What is it that strings all things in the universe together?

This is the substratum we seek, the basis of ourselves and everything we perceive. It, itself, cannot be objectively pursued, but can be subjectively experienced as the Pure Consciousness. This shloka exhorts the student to take up the saadhana of negation.

On High

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

A third shloka of saadhana now.

ityRgUXvRmx> pU[R< siCcdaanNdmÖym!,

AnNt< inTymek< yÅad!äüeTyyvxaryet!.56.

Tiryaguurdh-vamadhaH puurnam sacchid-aananda-madvayam,

Aanantam nityamekam yat-tad-brahmetya-vadhaarayet ||56||

The One, Eternal, Non-dual, Infinite which pervades all the quarters above, below and all between, which is of the nature of Existence-consciousness-Bliss; Realise that to be Brahman.

Again we see repetition, but with another emphasis. Here we are given a full description of 'That' and then the instruction to work towards it becoming something that we know for ourselves. Indeed, it could be said this is the verse that says, 'if you want it, work for it'. This is like window-shopping. We've now seen the thing we most want on display, front and centre, but until we put in the effort to earn the spiritual currency, we cannot even enter the department store, never mind buy the thing in the window!

This thing that we want is beyond space, time… any dimension possible. Dimensions, actually, are only possible because of IT. If and when we attain that state of perfection, we can expect to be able to 'see' in all directions and through all possible existences. None of it will feel separate from us.

All experiences as we know them now are in the realm of duality. There is no experience, as such, when in the State of Reality. So whilst it is necessary to talk in terms of such for guiding the student, it is revealed here, very subtly, that actually this high state is beyond even this concept. There is no 'other' in the perfected condition. Things cannot be seen because there are no matter equipments, yet all is 'seen' simply by 'being'. In this condition, Existence is simply Being. Awareness is All. Bliss is mood.

It may be worth mentioning here that serious saadhaks, who dedicate themselves to meditation and all other saadhana, can start to have 'glimpses' of this state. Be reminded though, that until this state is stable and unending, one remains jiiva and not jiivanmukta. It is a pitfall of many worthy seekers to think they have reached the summit and then to drop all efforts. The result, very often, is a fall from that inner grace. Just as with mountains, beware 'false peaks'!

Beyond Knowledge

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

We saw last week a directional verse from the Guru. It is followed up with another crucial saadhana shloka - to be meditated upon.

yd!d&:q!va napr< d&Zy< yÑuTva n pun_aRv>,

yJ}aTva napr< }ey< td!äüeTyvxaryet!.55.

Yad-dRshTvaa naaparam dRshyam yad-bhuTvaa na punarbhavaH,

Yajjnaatva naaparam jneyam tad-brahmetya-vadhaarayet ||55||

Realise That to be Brahman, having seen which nothing more remains to be seen, having become which, one is not born again in this world, and having known which, nothing remains to be known.

At casual glance this can appear to be a straight repetition of the previous verse. However, closer inspection reveals some difference of focus for the shishya to work with.

The first of these saadhana verses more or less demanded the seeker to properly seek and offered a 'pointer' as to what is sought. "Go there and leave this behind", sort of thing. Now there is an assumption that one may be approaching destination and there is more motivation provided as to what the experience may be like. We are told that, in such a perfected state, there lies immense tranquillity such that nothing can now destroy it. Peace perfect peace. If, indeed, we have any idea of 'wanting' within us still, then we have further to go, for the destination has  not yet been reached. The slightest agitation or lingering of longings in the bosom of the seeker will disturb progress, no matter how advanced.

In the state of Perfection, there is absolutely no desire or concept of need at all. There may be awareness of the external, we are after all still anchored to the BMI matrix, but the inner being no longer finds any attachment there and therefore does not 'see' anything and, what is more, Knowledge is complete. Aatmavidya (Knowledge of Self) shows that all other knowledges are but pale reflections of the Consciousness attempting to find its way back to source. All other knowledge can only shine in reflected light of the True Knowledge. All knowledges, all objects and experiences of them melt into the brightness that now shines.

Further, in attaining this exalted state, we finally pay off all debts of karma. Once the praarabdha of the body is complete, this reunited soul will not again face rebirth.

Statement of That

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

With a description of the Realised one given, the Guru now goes on to impress upon the shishya the imperative verses of saadhana. These following shlokas, then, might look all the same and could be given as a whole; but each is phrased differently to bring out the emphasis and to give the student something to fully meditate upon; therefore they will be given singly. The notes may be short, but the contemplation is a lifetime's work!

y‘a_aaÚaprae la_aae yTmuoaÚapr< suom!,

yJ}anaÚapr< }an< td!äüeTyvxaryet!.54.

Yallaabhaannaaparo laabho yat-sukhaanna-aparam  sukham,

Yajjnaanaannaaparam jnaanam tad-brahmetya-vadhaarayet ||54||

Realise that to be Brahman, the attainment of which leaves nothing more to be attained, the blessednesss of which leaves no other blessing to be desired and the Knowledge of which leaves no more to be known.

The method of presentation here (and for the next two shlokas) is called tqzw l][ /taThashtha lakshana. Lakshana is the 'inner meaning' and taThashtha is akin to saying 'that is the place', it is a pointing-out; for example if we'd asked where is Datta's place the answer might come, "that house there, the one with the crow perched on it - that is the house". The crow is of course not always there - it is there now though and helps in giving the directions in that none of the other houses have that crow on them at the moment. Even if it moves to another house, we will now have identified the place we are heading for and thus firmed up our direction.

This is an important technical point for students of Vedanta. TaThashta lakshana is used quite a lot in order to keep the focus and to assist in ascertaining when one's own contemplations and cogitations are well-directed or, perhaps have missed the mark.

Here, then, we have the Supreme Experience explained as the greatest Knowledge, which, having obtained it, one can no more feel any sense of incompleteness. It is the pinnacle of understanding of 'life, the universe and everything' and whilst all other knowledges in the world are good things of themselves, having gained this ultimate Knowledge, there is found to be no more requirement of seeking knowledge. A blissful state indeed.

Our constant striving to gain more learning, to acquire more status and possess more things is driven by the sense that we neve have enough; enough knowledge, enough funding, enough security and so on. There is a constant dissatisfaction and desire for more. This is the life we must lead in our current state of imperfection; it belongs to the jiiva, the individualised ego-self. When the jiiva rediscovers Itself to be the One Self Alone, all imperfections felt till now are understood. They are now seen in the context of the destiny of the BMI matter envelopments and cannot soil the Perfected One.

That which, when it becomes our experience, causes there to be the sense of endless completion and fulfilment of life; that is the Supreme Goal.

Merging

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

What has not been discussed is why the body remains once Realisation is attained… this has to do with praarabdha and karma and such and is not within the purvue of the Knowing of Aatman, per se, so Shankaraachaaya doesn't explain this here. It is kept for a more advanced text. Remember, this prakarana grantha is designed to provide an overview of what the saadhaka might expect and what are the sorts of signs to watch for, as well as to kick-start the 'little grey cells' into a field which is really very foreign to the vast majority.

Skipping the whys and wherefores of the Realised one's requirement to see out the incarnation, then, the Guru continues with a final shloka on the heights of new existence.

%paixivlyaiÖ:[aE inivRze;< ivzeNmuin>,

Jale jl< ivyd!Vyaeiç tejStejis va ywa.53.

Upaadhi-vilayaadi-vishnau nirvishesham vishenmuniH,

Jale jalam viyad-vyomni tejas-tejasi va yathaa ||53||

Upon the dissolution of the upaadhis, the contemplative one is totally absorbed in Vishnu, the All-pervading attributeless Spirit, like water into water, space into space and light into light.

Identification with the body, mind, intellect has occasioned the expression of "my" personality. Constantly the ego claims the material as "mine" and keeps the spirit veiled. It can seem that there are multiple other limiting factors, but all, on investigation, can be found to arise from any one of the three main upaadhis of BMI.

The seeker who wants to end the conditioned existence and discover the Whole in him, should withdraw his mind from the said conditionings. When there is no  more identity with the ego-self, the individuality of "me", when the egocentric existence which is the Reality reflected in the mind and intellect; when it is all sublated, then, like water into water, space into space and light into light, the "I" merges once again with "Self" (here described as Vishnu).

Thus the limited self becomes the Unlimited Self and, thus, All-Pervasive.

The description regarding the case of space being in no way contained, even when there are walls and fences et cetera, was given last week. Here we have two other examples, equally as apt. Light in one lamp does not know itself to be different from the light in the other lamp; both merely shine on and if joined, easily merge with no thought for remaining separate. A water droplet, entering a larger body of water, does not scream about its individual nature, but melts into the great body easily and without resistance. The droplet always knew itself as water only, not as something other than water, no matter whether it becomes divided or evaporated… it will always return to form and source.

This is the essence of this shloka.

As Free As

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

With the previous shloka, there as an attempt at explaining the existence of Pure, Unconditioned Consciousness within a conditioned form, that is to say, within the jiivanmukta. The nature of this "PUC" is to have a human being who is unattached and indifferent to the world;

%paixSwae=ip tÏmERrilPtae VyaemvNmuin>,

svRivNmUFviÅa:Qeds´ae vayuvCcret!.52.

Upaadhi-stho-pi taddhar-maira-lipto vyomavanmuniH,

Sarvavin-muuDhavat-tishthed-asakto vaayu-vach-charet ||52||

Though he lives in the conditionings, just as the space, the contemplative one may remain like a fool, ever unconcerned with anything - or he may move about like the wind, totally unattached.

The perfected personality is one who has renounced all his clinging attachments to the finite objects. The mind has a tendency to hold on to something or the other, and what is the alternative offered here? It is the constant Bliss in him.

What happens, though, is that at times he appears to be associated with the world. How to reconcile this? Even though he may be outwardly cognising and appearing to be aware of their physical existence, we are assured that these upaadhis (BMI) no longer bind the soul to them, for true freedom has been won. As an illumined person, s/he has learnt to live constantly in that Knowledge of Self and the conditionings have no weight to pull them down.

This can lead to such a personality appearing, to those of us who remain mere ego-bound jiivas, eccentric, even insane; certainly aloof. They may move about like a devil, a child or as if drunk. Be assured, the only 'intoxication' is the Bliss of Realisation!

This does not always have to be the case. Some will still operate within their communities but will not feel the bindings of obligation or get caught up in the minutiae of living. Their day to day operations will be untainted by ego and everything will be dealt with in a manner unlike any other. Even if they are not in a direct teaching role in their current incarnation, they will still set an example of what is the best of service. They do not look for accolade or any of the other accrual of human life. Once the work day is ended, they will re-enter their samaadhi contemplation and cannot be pinned down - they will move about as freely as any breeze.

The reference to space is to make us think. Space has absolutely no boundaries. We can look at the room in which we sit and call this the lounge space; or the place where we cook as the kitchen space and so on. We in our limited state place walls and fences and name the 'spaces'. However, space itself has no concept of being labelled, of having compartments or divisions or multiplicity. Quite simply, space has none of these things. When the walls and fences and names are removed, space remains space and revolves around itself only ever as space. This is the condition of the Realised Master who now resides in the Self, which knows now containers, boundaries or names.

How Is It?

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

What is to be expected of one who has crossed samsaara?

baýainTysuoasi´< ihTvaTmsuoinv&Rt>,

"qSwdIpvCDñdNtrev àkazte.51.

Baahyaanitya-sukhaasaktim hitvaatma-sukhanirvRtaH,

Ghathastha-diipa-vachchhashvad-antareva prakaashate ||51||

The Self-abiding jikvanmukta, relinquishing all his attachments to the fleeting joys of the world and satisfied with the bliss derived from the Aatman, shines inwardly like a lamp placed in a jar.

A jiivanmukta is a person still in living body who has attained the highest spiritual goal, Union with Self; he who has withdrawn his consciousness entirely from all BMI identification. This man of Realisation will, naturally,  not be conscious of objects, variety of feelings or arrays of ideas.

To the one who is now at one with Self, there is nothing but the Self to illumine. When the Self-Effulgent Truth has nothing else other than Itself to illumine in its own Infinite Glory, how will it exist? This is the conundrum which comes to every student of Vedanta, especially in early stages whilst still wrangling with the concepts of the philosophy from the current, limited view. Indeed some advanced students even struggle and there are those who claim that this realisation cannot occur whilst the body remains. However, there have been plenty of Masters over the years who have been present and contributed to society, even whilst being in the state of Realisation.

The condition of the pure Consciousness, when it has no other object to be conscious of except the Self, is beautifully presented to us here. When a lamp is lit and put on a table, its glowing illumination plays upon the surfaces of the various objects in the room and in varying degrees of intensity. As soon as that lighted lamp is lowered into a pot or jar, the light of the lamp must come to illumine only the inner space of the jar (the analogy here is of a clay item, not glass as we may think in modern terms).

In the same manner, Consciousness, while playing through the equipments of our BMI, gets reflected upon the objects of the world and we see them as being separate entities because of this; but when we have withdrawn the Consciousness from the vehicles (the indriyaanis) and into Itself, It can illumine only Itself.  The pot does not cease to exist, but the lamp within continues to burn. The lamp is not concerned about the pot, though, and if it were to drop away, the lamp still would burn. Consciousness, the Light of Existence, is present, whether or not there is a pot/body in which to shine. At no time, however, can the pot/body exist inside the lamp/consciousness. This is the subtlety of the philosophical example. When it is spoken of that there is withdrawal, it is not to be taken literally as being deep within… it is actually 'without' also, for the consciousness, like the light, is pervasive; unlike the light (and here is the limitation of analogy), Consciousness is all-pervasive. It pervades all, but nothing pervades It. At the moment of Self-Realisation, the final experience when the Consciousness comes to illumine the within, that experience is of an Infinite, All-pervading, subtlest of the subtle, ever-effulgent Self, of the nature of Pure Awareness.  This is the depth of this shloka. It is explored a little more in the next.

Joy To Be Had

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

There is a promise - a lure - given now.

tITvaR maeha[Rv< hTva ragÖe;aidra]san!,

yaegI zaiNtsmayu´ AaTma ramae ivrajte.50.

Tiirtvaa mohaarnavam hatvaa raaga-dvesha-adi-raakshasaan,

Yogii shaanti-samaayukta aatmaa raamo viraajate ||50||

After crossing the ocean of delusion and killing the monsters of likes and dislikes, the yogi who is united with peace becomes Aatmaaraama; he comes to revel in Himself.

Without the understanding gained from earlier reading, this might come across as somewhat narcissistic. However, we ought to at least grasp, by now, that it is not the case. When the transformation from extended saadhana and tapas is complete, the individualised, egocentric jiiva-self is eradicated and the Self is found to be himself only. Narcissism can only occur where there is ego and in this state of bliss it does not. The mental impressions gained from the ego-existence and from every incarnation which all together form 'samsaara' - the ocean of delusion - have been exploded. Through the process of meditation the seeker reaches the effulgent experience of the Self, where he has no doubt, and where all his misapprehensions about his jiiva-self are melted away. This is possible only when the 'devilish' forces of likes and dislikes are destroyed and completely eradicated from the seeker's bosom.

Think how often we refer to the external in terms of whether or not we like it/them/those… indeed, we live in a world which now openly promotes this form of preferential behaviour. There are those who hang on with desperation for the 'like' to click over in their life - validation by ether. Think about this! All that 'hearting' rarely holds any genuine or lasting value and, indeed, can often be entirely false. It builds up egos only for them to come crashing down when the 'heart' is withdrawn, which is so easily done and with no thought for the effect - or worse still, because, it will have effect. So much of our self-esteem has become dependent on liking and being liked. We also become so choosey, disliking this or that. This means we often rebut opportunities and experiences, no matter how small, simply based on gut reaction or a non-sweet taste and as a result we miss much.

Likes and dislikes are insidious 'demons' (rakshasaas) to be destroyed in order for us to sail successfully across samsaara. Accept all equally, know that what is liked one day may not be liked another, understand the waste created by them.

In doing this, one can more readily transcend into a state of bliss. We can come to meet our own True Self, which is one and one only, hence it is 'ourself', and we can revel there. Aatmaaraama is a crucial and poetic word; it is suggestive of the story of Sri Rama in the Ramaayana, which is an itihaasa (history) rather than an Upanishadic text. In making this inference, Shankraachaarya-ji may be demonstrating that this is not all about theory and separate from what man has to face daily. Sri Rama was manifest as a full human being (in the same manner, Yeshu), and lived the example he wished people to follow. What is more, this is also suggesting that the Ramaayana is actually scriptural, Upanishadic in its nature, and we must not read it lightly.

The very name Rama means 'the one reveller who revels in all hearts'; this, like we find in so many writings, points to the singularity of Existence-Consciousness-Bliss. This shloka, in essence, gives a full summary of the Ramaayana; Sri Rama, in harmonious union with HimSelf, as depicted by the beauteous Sita-ji, knows only peace and joy for a time. However, there comes the external challenges of being banished to the forest, then the kidnapping of Sita by the ten-headed king of Lanka, Raavana. The 'ten-heads' are with us still - in the five senses and the five organs of action - all of which provide us with the challenge of liking and disliking! Sri Rama has to cross the ocean to Lanka in order to put an end to that monster; then, and only then, can he return to Ayodhya with his 'balance', his wife Sita restored.

Such a large amount out of so few words! This is Sanskrit at its finest.