The End

Hari OM

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

We now explore the Sri Adi Shankara text, "SadaachaaraH". To obtain your own copy, click here.

The final shloka has arrived. In verse two the text told of the purpose of the text as a whole, which is to bring the reader to an understanding of Self Realisation. This last verse advises again, that with dedicated study, digestion and contemplation of the text, there is nothing preventing this goal from being achieved.

Sadacarimm< inTy< ye=nusndxte buxa>,

s<sarsagraCDIº< muCyNte naÇ s<zy>.54.

Sadaachaaramimam nityam ye'nusandadhate budhaaH,

Samsaara-saagaraach-chiighram muchyante naatra samshayaH ||54||

Those wise people who constantly practice this sadaachaara get liberated quickly from the ocean of transmigration. In this regard, there is no doubt.

In order to remove the grime of daily life, we bathe. In order to stave off hunger, we eat. To keep our breath sweet, we clean our teeth. Daily routines are an essential part of a well-ordered life. Thus, is it not the case that if we pay attention in an equally routine manner to our spiritual studies, that we can expect to be 'cleansed' and life ought to become lighter from it?

All the texts of Vedanta offer this possibility. The mind cannot help but be purified through diligent study of not just the scriptures, but advisory texts such as the SadaachaaraH. Study is not simply the reading and memorising of what has been read in order to regurgitate it later. It is to inculcate the lessons, to put into practice the exercises of mind and the few of the body in order to take ownership of the knowledge offered. If we do this well, Realisation is within our grasp.

Each and every day, let us resolve to read a bit more, to think a bit higher, to grow a little larger. Invoke the blessings of the Lord, of the Guru and of our own Divine Nature that we might make the best of all that we learn.

Om Tat Sat.

Times Of Your Life part three

Hari OM

Application - that is what 'Workings-days' are about!

For as long as it takes to complete it, we are going to be using today as well as Text-days to fulfil study of the SadaachaaraH. If you have not been following that text, then use the relevant label to go back to the beginning. It is, as might be surmised from its title, about how to go about saadhana, but also explores more of the Sanskrit philosophy; it is therefore both a 'working' as well as a 'thinking' text.

We saw, last Textday, the discussion on brahmacharya and gRhastha. Now for verses 52 and 53 in which we explore a little on retirement and old age ashramas.

Vaanaprastha; these days, when we think of retirement, we are inclined to plan out all sorts of activities and have an expectation of an easier life than when we were working. A great deal of consumerism is geared towards retirees.

This was not the purpose of the twilight years in Sanatana dharma, however. Rather, it is meant for refocusing on practices which would further spiritual development. Taking where it is quite likely we left off after brahmacharya ashrama. Life is to be kept simple, food to be kept simple, and all energy to go into achieving a higher level of being. Austerities (tapas) are often taken up. These might include regular fasting (vrata), periods of silence (mauna), setting disciplined times for meditation (nididdhyaasana) and so forth. In Indian tradition, there are some retirees who go to extremes with this, such as standing only on one leg for the entire day, or making yatra (pilgrimage) by taking a step, prostrating, rising and taking another step, prostrating, rising…

None of these outward expressions of dedication, though, will actually bring about enlightenment. That can only come about by proper Self-enquiry and working on the mental blocks created by the ego. If at all we feel pleasure, anger, fear, restlessness or any other reaction to the world, we are still in our ego. All our penance must go towards vanquishing that and gaining Self Knowledge.

Sannyaasa; total surrender of material life and commitment to the final goal of Realisation. In the old age, if still around, our only purpose in life is to align our spirit with the Higher. Sanatana Dharma is unequivocal about this.

Many will seek to study at this level when they are younger and so become sadhus (monks or nuns), but all members of society are expected to take on sannyaasa when they attain the age of 75 years. Traditionally, the yellow/orange cloth was worn and all other colours dropped. In India, this is still widely practiced. It serves as a 'badge' so that society knows the intention of the wearer.

However, it must be understood, donning the ochre robes does not mean the wearer has Realised the Truth. There are many who have Realised who do not wear ochre. To them, it does not matter. They have renounced identification with the physical and this includes the clothes and merged with the Self of All. They are all colour and no colour. They are aged and ageless.

Times Of Your Life part two

Hari OM

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

We now explore the Sri Adi Shankara text, "SadaachaaraH". To obtain your own copy, click here.

Yesterday we saw the verses on dharma, now let's explore them.

It is considered, in Sanatana Dharma, that there are four stages of life, known as ashramas. The time of the student (brahmacharya), the time of the house-holder (gRhstha), the time or retirement (vaanaprastha) and the time of renunciation (sannyaasa).

The word ashrama itself means a place of rest (as in a physical compound) in the physical sense, but in the subtler sense refers to a state of being free of burdens. These four stages of life are called ashramas because the idea is that we find the optimal balance in each stage to live life fully and stress-free. Let us look at the first two of the ashramas. (Verses 50 and 51.)

Brahmacharya; the word means self-control. This applies at all levels. We might think that children and youth are the least self-controlled. However, this is also the time of learning. The period of time is brahmacharya, but not until the lessons are inculcated can one be said to be a Brahmachari. This is the time to be deeply set in study, contemplation, mulling over the lessons, building sincerity of purpose, defining goals. Of course, the purpose of dharma is that this ought all, ultimately, be for spiritual gain such that we come to know The Truth.

In Sanskrit tradition, schooling was always with a guru (gurukula) and all the lessons required for life were given there, as well as grammar and scriptural study. The whole point of Sanatana Dharma is that spiritual life is not a separate component of physical life. To separate these two is to divide our personality.

Without a sense of the spiritual part of our being, we can find ourselves adrift in society. The human psyche always will look for meaning and this occurs most when we are in childhood. It is why fairy tales and fantasies make the greatest impact in that time. If the tales provided contain horror or have no basis in reality, how are the young minds to integrate what they learn there with the actual case of life? In our current time, youngsters are lost in video games with all sorts of unfounded storytelling. Many young folk go unsupervised and have no solid, positive role-models, so make up their own with populism and potential danger. Understanding this, Sanskrit has many, many tales of its own to capture young imaginations, but all of them come out of the scriptures and all are adored! All inspire! All lift the minds and hearts of young people. What is more, it all takes place in gurukula, where daily routine and service of the teacher instils discipline and humility.

GRhastha; the time of the householder is given an arbitrary marking of 25 years to 55 years, but of course it can be longer. It is the time when attachment is accepted as a part of the process of dharma. Majority of people will marry, have a family. All can attain employment status, a home of their own, have the opportunity to support others.

If the lessons in the time of brahmacharya have properly taken within us, then we can pass through the time of gRhastha knowing that we are not the body through which we act, through which we experience, through which we suffer. If we attach to it and think we are this body, we set up for ourselves all sort of strife! The wise man knows the doer is not he in this body, but That of which we are part. Most of us fail in that wisdom. The wise man will continue to grow in his studies on dharma and will be in a ready state for action but know when inaction is worthy. The fool seeks only to learn of the world and is constantly in a state of reaction. The wise man knows he owns nothing. The fool can never own enough.

...tbc...

Times Of Your Life part one

Hari OM

Application - that is what 'Workings-days' are about!

For as long as it takes to complete it, we are going to be using today as well as Text-days to fulfil study of the SadaachaaraH. If you have not been following that text, then use the relevant label to go back to the beginning. It is, as might be surmised from its title, about how to go about saadhana, but also explores more of the Sanskrit philosophy; it is therefore both a 'working' as well as a 'thinking' text.

In the early verses of this text, notably 3 to 15, we saw how important it was for dina charyaa - daily acts - in order to improve our dharmic quality and to maintain meditation. The included things like basic hygiene not just of the body but of mind. It is now going to be mentioned that there are several stages of life in which we must execute certain things pertaining to dharma. Today, as again there are several verses, a photographic presentation of the Sanskrit, transliteration and then typed translation. Tomorrow, the exploration. There will be a 'glance chart' here on Friday.

The one endowed with the study of the Vedas and revelling always in the vow of brahmacharya, who knows everything as the Truth, is called a Brahmachari.

The body is called the house; the gRhastha is the one seated amidst the gunas. The wise householder knows that it is the gunas that do the actions and that he is not the doer.

For one whose austerity is of the nature of Knowledge, what is the purpose served by severe austerities? he who is free of joy and anger is called vaanaprastha.

The firm determination, "I am not the body but I am the Self", is the sign of renunciation. this practice with respect to the body is verily sannyaasa and is certainly not the mere wearing of ochre robes.

Know Thyself

Hari OM

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

We now explore the Sri Adi Shankara text, "SadaachaaraH". To obtain your own copy, click here.

In doing all this study, we are often exposed to other people who claim to have had charismatic experiences and it is something we are all interested in. Fascinated by, in fact. No doubt there are levels of 'breakthrough' in awareness which can bring a state of euphoria. However, what is all this sensation about?

Éae´a sÅvgu[> zuÏae Éaegana< saxn< rj>,

ÉaeGy< tmaegu[< àahuratma cE;a< àkazk>.49.

Bhoktaa sattvagunaH shuddho bhogaanaam saadhanam rajaH,

Bhogyam tamogunam praahur-aatmaa chashaam prakaashakaH ||49||

The enjoyer is pure sattva guna and the instrument of enjoyment is rajo guna. The wise say that the object of enjoyment is tamo guna and the Self is the illuminator of these.

Remembering your reading in earlier texts with regard to the trigunas, it ought to immediately jump to mind that sattva is pure and calm, rajas is active and driven and tamas is indolent and lustful. Here it the triad is being applied to the components of the experiencer (enjoyer) as the individual self, the ability to experience is via the body and that all which is external to these two becomes the object of experience. Then it is made clear that the Consciousness stands apart from all of these but permits us knowledge of them, in the way the street lamp show us the pavement, the cars moving and cars parked and so on.

Thus we are to understand that the Self is present in all three. Cause pervading the effects.

This is another way of explaining the knower, the knowing and the known. It is a lesson which is repeated throughout Vedantic texts and with each revisit, we, as the saadhakas who have diligently applied ourselves (--is it not so?!--) will find something else to take from the equation. No building can be built without the materials of construction. With each time we go to make another building, we will have become more familiar with the materials and how they work together and how we might adapt them - but they always remain as bricks and mortar, wood and nail.

These concepts are the building materials of Vedantic philosophy. Never tire of them and playing with them and making them your own. Keep doing so until the become a part of your own fabric. Do not just know the materials, let the materials merge into your being. Become vijnaana and create that final building in which is the door to the Ultimate Truth. As the Bhagavad Gita declares, 

"One who knows the Supreme Self beyond the three qualities attains Me."

Two Knowings part three

Hari OM
Application - that is what 'Workings-days' are about!


For as long as it takes to complete it, we are going to be using today as well as Text-days to fulfil study of the SadaachaaraH. If you have not been following that text, then use the relevant label to go back to the beginning. It is, as might be surmised from its title, about how to go about saadhana, but also explores more of the Sanskrit philosophy; it is therefore both a 'working' as well as a 'thinking' text.


Completing the group of verses on jnaanam and vijnaanam from last week.


46. The majority of us walk this earth with the view that "I am this body" and are, therefore, ajnaanam - without knowledge of ourselves in fact. Jnaanam allows us to develop the concepts of there being something other than the body which declares "I". That part of us which never ages. This process of discrimination and understanding that the body and the ego are not the self, the that Self is something more, is jnaanam. To develop this further and to come to the understanding that everything in the world, including this body and ego are nothing but that Self anyway, is to attain vijnaanam and the Realisation of the Indivisible Truth.


47. In the jnaanam of intellectual understanding that there is a Truth which we can be, there should come an imperative to become vijnaanam and know that Truth to have been present at all times and that it is free of all thought, yet is Consciousness still. We can refer to the cause and effect principle for clarity here. All this must come from something or somewhere. All this is nothing but effects and effects must have a cause. In saying this, it is also important to understand that all effects will carry that cause within them - that the cause pervades the effects. Philosophically, then, we can say that the cause appears as the effect. However, the reverse is not the case. The cause is always the cause and in its original pure state, no effects can blemish it.  Clay will always be clay, no matter how the potter shapes it and when the 'effect' of pot or plate is over, clay is all that remains. Thus, in terms of the Supreme Self, the substratum upon which all 'this' appears as effects, It is blemish free stands always at that Supreme Self, one without any other.


48. With jnaanam we remove ajnaanam. Light banishes darkness, and once we know something we are no longer ignorant of it. Therefore, we can say that in jnaanam, we become aware of ignorance and consider it gone. In vijnaana condition, though, with Realisation of the singleness of all, we not only have the Supreme Knowledge but it has to be accepted that the concept of ignorance exists as part of this whole also. The Self as Pure Consciousness is beyond the mind and the senses, remember, therefore cannot be 'known' in objective terms and thus is of the nature of ignorance; the True Blissful Ignorance and Ultimate Knowledge is One!

A Little More

Hari OM

'Freedays' are the 'gather our thoughts' days; Q&As; a general review of the week so far…

As a little further glimpse into jnaanam and vijnaana, this little grid might add to your understanding.

Two Knowings part two

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


We now explore the Sri Adi Shankara text, "SadaachaaraH". To obtain your own copy, click here.


Picking up from yesterday's presentation of the seven shlokas, let us explore them a little more. We will take the first four today and the remaining three next week.


42. As has been mentioned - and you have surely experienced - in the deep sleep state, the world is absent from our mind. Generally, when we remember in our waking state that there was this world-free state, we refer to it as bliss. The purpose of working towards samaadhi is so that we might experience this very state even as we are awake. This is the state of Realisation - knowing a condition of existence/ consciousness; the condition of sahaja samaadhi is to have this Knowledge yet still be in a state of perception of this world of objects. When we have jnaana, we know of the facts that there is a seer and the seen, but we have yet to combine these two things within ourselves. Vijnaana is the advanced state of Knowledge where we as the seer understand that we are also the seen - or that all which is seen is nothing but this seer. This mergence results in a wiping away of all multiplicity.


43. To engage with experience there must be one of the triads of the philosophy; the experiencer, the experiencing and the experienced. The body is to be experienced and the individual (jiiva) is the experiencer. What the two encounters together is experiencing. However, not only the body but the entire world of objects and situations is available for the experiencer to gain experience. This is jnaanam. When the jiiva takes on the understanding that it is but a reflection and actually belongs to One Homogenous Self, it becomes apparent that field of experiences and the experiencer are nothing but one and the same - a play within the Supreme Reality.


44. As we read here, we are gaining the level of knowledge which is categorised as jnaanam. It is that knowledge which brings an intellectual curiosity, inquiry and then conviction of given facts under study, in this case, Vedanta. All worldly knowledge falls under this grouping. Everyone can attain jnaanam. However, it is not until we can integrate knowledge of Truth with the experience of Truth in a state of Realisation that we can be said to have attained vijnaanam.  In jnaanam we can be aware of Truth and develop a longing for it; in vijnaanam, we are The Truth.


45. One of the four mahaavaakyas (great statements) of Advaita Vedanta is "Tattvam asi" - That thou art. When we are in the jnaanam stage of understanding, we have a very clear grasp of the 'thou' because we are all the time self-aware in the ego-condition. It is in this place that the question "Who am I?" arises and generally starts us on the path of research to gain understanding. In that search, almost every philosophy will point to there being a level of understanding which is not about the individual at all. This will likely prompt the question most related to this, "Who is God?" In Vedanta, the search will lead to the That portion of the equation and the understanding of the thou having all the time been That.


...tbc...

Two Knowings part one

Hari OM

Application - that is what 'Workings-days' are about!

For as long as it takes to complete it, we are going to be using today as well as Text-days to fulfil study of the SadaachaaraH. If you have not been following that text, then use the relevant label to go back to the beginning. It is, as might be surmised from its title, about how to go about saadhana, but also explores more of the Sanskrit philosophy; it is therefore both a 'working' as well as a 'thinking' text.

Moving along, the text now takes up the semantics of "jnaanam" and "vijnaanam" in order to define and clarify concepts. This also highlights that there are different ways to contemplate on the Truth and what is Realisation.

As this is more of an annotative approach, seven verses are given at once for study in Swamini Vimilananda's version of the text. For ease, the relevant pages of Sanskrit, transliteration and translation are being presented to you today in photographic form. Do ponder upon the verses and we shall pick up a closer study of them tomorrow.

Storm

Hari OM

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

We now explore the Sri Adi Shankara text, "SadaachaaraH". To obtain your own copy, click here.

Can we work our way through the trickeries of Maya to reach the Truth? Yes! Use those very same 'trickeries' as a path.

sdanNde icdakaze mayame"StiqNmn>,

Ah<ta gjRn< tÇ xarasarae ih yÄm>.40.

mhamaehaNxkare=iSmNdevae v;Rit lIly,

tsya v&:qeivRramay àbaexEksmIr[>.41.

Sadaanande chidaakaashe maayaameghas-tatinmanaH,

Ahantaa garjanam tatra dhaaraasaaro hi yattamaH ||40|

Mahaamohaandhakaare'smin-devo varshati liilayaa,

Tasyaa vRshterviraamaaya prabodhaika-samiiranaH ||41||

In the sky of Consciousness which is of the nature of Existence and Bliss, Maya is the cloud, the mind the lightening, the ego the thunder and verily the downpour is inertia.

In this pitch darkness of deep delusion, the Lord rains sportingly. For the cessation of this downpour, Self Realisation alone is the wind which disperses the clouds.

To assist us in our saadhana, Adi Shankaraacharya now points us to nature. Space is empty and accommodating of all with it, with being affected in any way itself. On our planet, we experience 'weather'; rain clouds gather and the sky darkens. If this happens at night, we experience like pitch, not even the moon can be seen. There may be lightning or thunder, depending on how heavy the storm. The air might be funnelled becoming a frightening wind. Rain will fall, sometimes so hard it causes damage, by the weight of its fall or by the floods which result once it has landed.

Making a comparison, we are told that the Sat-Chit-Aananda is the 'space' in what all else sits. The clouds which arise are Maya/ignorance. The thicken and swirl and cover the sky, obscuring S-C-A/'space'. This would be the layer of vaasanas which are then manifested in our minds and, with lightning speed, we are caught up in all the small, ridiculous storms they create. Sometimes it is overpowering. Our egos take up the storms and rage with them, becoming the thunder and adding to the ignorance by claiming everything as our individual own - "I/my". The 'rain' is the doership, the body identity and also qualities such as sattva, rajas and tamas. Ignorance fully rains upon us.

Just as the wind ensures the clouds do not stay for long, so it is that we can turn the mind upon the 'rain' and start to eliminate it, working our way through to the pure 'space' once again.

Maya

Hari OM

Application - that is what 'Workings-days' are about!

For as long as it takes to complete it, we are going to be using today as well as Text-days to fulfil study of the SadaachaaraH. If you have not been following that text, then use the relevant label to go back to the beginning. It is, as might be surmised from its title, about how to go about saadhana, but also explores more of the Sanskrit philosophy; it is therefore both a 'working' as well as a 'thinking' text.

Maya was brought into discussion in the previous shloka. Let us look a little closer.

A}an< caNywa }an< mayameta< vdiNt te,

$ñr< maiyn< iv*aNmayatIt< inrÃnm!.39.

Ajnaanam chaanyathaa jnaanam maayaametaam vadanti te,

Iishvaram maayinam vidhaan-maayaatiitam niranjanam ||39||

The wise declare these two ~ non-apprehension and misapprehension ~ to be Maya. The Lord is the wielder of Maya and that which is beyond Maya is The Immaculate.

Iishvara is the form of the Brahman projected as the 'God' most people refer to in religion. Not a physical being, but a power of keeping things ticking in the world. It is important to remember that, despite giving a visual presence in the form of images and figurines, all Hindu 'gods' - said to be 33,000,000 - are but powers and workings of things in the world. Brahma the creator, Vishnu the maintainer, Shiva the destroyer, for example, are key to physical processes of the cosmos. Iishvara pertains specifically to this planet and life upon it. Every deity has a masculine and feminine power. Iishvara's "consort" is Maya.

Maya is the ultimate creative and imaginative power. She can never delude her husband, but, by his bidding, throws her veil upon all this and through her, He creates this world and all things in it.

Maya's independent power takes two forms. Avarana shakti (the veiling power) and vikshepa shakti (the projecting power). With avarana, she hides the Truth from us and with vikshepa, she tricks us with falsities. Avarana results in non-apprehension, the inability to see something. Vikshepa results in misapprehension, seeing things wrongly. Both are nothing but ignorance.

Indeed, Maya herself is nothing but an illusion, for if we inquire deeply enough we find our way to the Pure Self, the infinite and nameless in which there is no trace of Maya - or any other deity/power.

All This

Hari OM

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

We now explore the Sri Adi Shankara text, "SadaachaaraH". To obtain your own copy, click here.

Connecting, now, to Pure Knowledge;

mnaemaÇimd< svR< tnmnae }anmaÇkm!,

A}an< æm #tyahuivR}an< prm< pdm!.38.

Manomaatramidam sarvam tanmano jnaanamaatrakam,

Ajnaanam bhrama ityaahur-vijnaanam paramam padam ||38||

All this is nothing but the mind. That mind is of the nature of Knowledge. Ignorance is called illusion by the wise and Pure Knowledge is the Supreme State.

This is a significant tenet of Advaitic philosophy. The world that we think we know is nothing more than an illusion, a trick of 'light play' upon the Pure Knowledge which is the true, supreme state of all.

It confounds most to think of this as a possibility. Everything feels so real. Yes - but can the same not be said for dreams? Even if, at some deep level, we know we are having a dream, while we are in it everything feels real. Sometimes we try to get out of a dream because we know it is not real and we may be frightened or threatened or just tired of the scene playing out. If we are at the point of accepting that there is a Universal Consciousness, though, we must also start to at least consider that same consciousness may be conjuring us up in dream play - the grand illusion, aka Maya.

Currently, we believe the world around as real due to the impressions received via the mind. All the world is perceived by us only in our minds. When we shut our minds off at night, the world disappears. Okay, but what about before we were born and after we die; does not the world exist either side of us? Yes, if we believe our minds…

What about what others tell us of memories and existences? You are receiving that information via your own mind only, is it not? Everything about life is a thought perception. Just as in the dream state we can feel anger, hatred, touch others or experience pain or joy, this 'waking' existence is created in our thoughts. What gives existence to them, though? What provides the 'knowing'? That is the Pure Consciousness at work.

Due to the work of Maya, we remain in ignorance of our True Self, the One and Only, and are only concerned with our ego-self, the individual, one of many. As this is done through reflection, like the sun on the wall or the colour in the crystal, we are never actually separate from the Pure Self but the truth of this is hidden from us due to the power of Maya.

Freedom

Hari OM

Application - that is what 'Workings-days' are about!

For as long as it takes to complete it, we are going to be using today as well as Text-days to fulfil study of the SadaachaaraH. If you have not been following that text, then use the relevant label to go back to the beginning. It is, as might be surmised from its title, about how to go about saadhana, but also explores more of the Sanskrit philosophy; it is therefore both a 'working' as well as a 'thinking' text.

Now comes a shloka which rounds off direct discussion on 'what is mind' in preparation for the next level of understanding.

}eyvStupirtyagat! }an< it:Qit kevlm!,

iÇpuqI ]I[tameit äüinvaR[m&Cdit.37.

Jneyavastu-parityaagaat jnaanam tishthati kevalam,

Triputii kshiinataameti brahma-nirvaanam-Rchcchati ||37||

Knowledge alone remains when the objects of knowledge are renounced. When the triad ceases, then one reaches the state of liberation.

What triad is referred to? Knower, knowing, known. If we ever manage to enter unmani and work towards sahaja samaadhi, we can expect to find ourselves in a state of Pure Knowledge with no sense of plurality remaining.

In our current state of duality, we see the spiritual as separate from the physical. In the physical, we have our body and the material world (sthuula shariira), we have the workings of the body, for example, the pranas and antaH-karana (suukshma shariira) and then we have that part of us connected to something 'other' which eludes most of us and many would deny in themselves. The causative factor of our existence (karana shariira). The whole of our life in this duality is experienced in triads (triputi). Within the antaH-karana, we find the knowledge triad we have been discussing these past few weeks. How does it fit with the shariira model? The knower is part of the jnaanamaya kosha (intellectual sheath) of the suukshma shariira. The objective world is found in either of the anamaya (food) or pranamaya (vital airs) koshas - through which stimulus arrives. The knowledge aspect exists as the illuminated thought modification in the manamaya (mental) kosha.

For as long as we are in a learning position, it is important to remember this triad is at work.

We have been seeing that the aim of dedicated saadhakas is to reach a state of 'no mind', but this verse makes it clear that this does not mean that we are asleep on the job! Unlike the deep sleep bliss, this state is filled with the light of Pure Knowledge, an awareness unimaginable to us in our current state. This offers a kind of freedom far removed to our normal meaning of it.

True liberation has nothing to do with being able to go about doing anything we want at any old time, to have no physical ties or behave without boundaries. Gurudev said, "to be able to say 'no' to our mind is to be free and truly liberated." We spend our lives in a state of compulsive thought without the ability to truly direct our mind. We let our thoughts ramble unfettered by intellectual discipline or proper focus, considering ourselves to 'be free' when all that is happening is that we have become a slave to our minds. It is dangerous, for our minds can take us to dark places, drive us to dangerous spaces, prevent us even from tying our laces. Our minds are our greatest enemies to ourselves unless we take control! Becoming the masters of our own minds is the ultimate way to freedom.

Colourless

Hari OM

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

We now explore the Sri Adi Shankara text, "SadaachaaraH". To obtain your own copy, click here.

Continuing in efforts to understand our mind;

icÄ< icCc ivjanIyaÄkarriht< yda,

tkarae iv;yaXyasae jparagae ywa mpaE.36.

Chittam cichcha vijaaniiyaat-takaararahitam yadaa,

Takaaro cishayaadhyaaso japaaraago yathaa manau ||36||

When the chitta is without the 'ta', know that chitta is itself the Chit (Consciousness). The 'ta' represents the superimposition of objects just as in the crystal, the colour of china-rose is superimposed.

A very clear definition is provided here. Chit = Pure Consciousness, ta = modified thought/object. If we recall earlier lessons on antaH-karana, we know that there are four components of the human mind. ManaH is what we are very familiar with as thought process, Buddhi is the intellectual and analytical process, Ahangkara is the ego "ownership" and individualising process and then there is Chitta. Often described as 'memory', as we advance in our understanding we find that it is actually our doorway to the Universal Self. Yes, it connects the jiiva with their vaasanas and karma 'account', hence the memory aspect, but it is also the clue to our being much more than the physical body to which we are so attached.

Pure Consciousness, we are told here, reflects upon the objects and ideas of the world and leave an impression upon our thoughts in the same way that a crystal, when held in a certain way against a certain colour (here given as 'China rose') will take up an appearance of that colour for however long it is there. The crystal is ever pure and colourless, but able to 'modify' according to reflection and refraction of light. The aim of a saadhaka is to drop all reflection and refraction and return to the pure, colourless state.

In saadhana, then, we can offer all that we see and do to the Higher, live life simply and with self-discipline, tune ourselves into nature, develop an attitude of acceptance and seek out the company of souls who exhibit the levels of devotion, spiritual practice and knowledge that we ourselves desire. We can reduce our attachments to the material world and to the thoughts generated by it. We can work on sitting in our 'unmani'.

Beyond Thought

Hari OM

Application - that is what 'Workings-days' are about!

For as long as it takes to complete it, we are going to be using today as well as Text-days to fulfil study of the SadaachaaraH. If you have not been following that text, then use the relevant label to go back to the beginning. It is, as might be surmised from its title, about how to go about saadhana, but also explores more of the Sanskrit philosophy; it is therefore both a 'working' as well as a 'thinking' text.

In the further dissection of what constitutes the mental nature of Man the next question - and one frequently asked by those in saadhana - will be, "do the thoughts of the mind ever cease?" When we go into deep sleep, we experience a 'no mind' state which in our waking state we can look back on and describe as bliss. In waking and also in the dream state, however, thoughts are like a torrent, relentless and at times drowning.

AwaRdwaRNtre b&iÄgRNtu< clit caNtre,

inraxara inivRkara ya dza saeNmanI Sm&ta.35.

Arthaad-arthaantare vRttir-gantum chalati chaantare,

niraadhaaraa nirvikaaraa yaa dashaa sonmanii smRtaa ||35||

Thoughts move from one object to another. In between that state of mind which exists without any support and without any modifications is known as unmani.

Again we are reminded that the thing we call 'mind' is a continuous flow of vRttis - thoughts and their modifications. The mind is not one large homogenous lump, but a mass of individual thought-packets. Each thought is around for a fraction of a second upon the 'screen' provided by the hardwiring of our brains. No sooner has a thought entered than it moves along for the next thought. Each thought may be directly inherited from the previous one and thus give consistency of concepts and ideas or discussions. How we think is dependent on many factors of geography, circumstance, whether we are mainly sattvic, rajasic or tamasic in personality and so forth.

However, due to each thought being a self-contained unit, it means there are spaces between our thoughts. It is one of the key tactics of meditation to work our way into those gaps, lengthening them and shortening thought and working to a state of 'no mind'. This is the state referred to here as unmani.

This is the most challenging state of Knowledge to attain for most of we ordinary saadhakas! Indeed, many would claim this is a fiction because they are not prepared to put effort into achieving it for themselves. It is put down to madness or trance state. However, the one who is able to attain this state cares not what others may think. They have achieved sahaja samaadhi - a natural completion.

This differs a little from bhaava samaadhi (love completion) in that bhaava is closer to what we refer to as trance state. Many great saints, not just in Sanatana Dharma, have displayed this level of complete immersion in love and worship of the Higher that they are transported and disconnected with the world around. It is incomprehensible to the ordinary person, where the normal state is one of agitation and distraction. It can be tough to accept the possibility of pure bliss which is lasting and not dependent on sleep. Yet we are envious of it. Many will try to attain a stilling of the mind through artificial means. Drugs, alcohol, changing environments. Yet the age-old practice of meditation, devotion and seeking of Knowledge are considered 'unscientific' and therefore worthless. Despite aeons of having proved worthy to those prepared to travel these routes.

Ultimately, only one who is able to attain the unmani can truly experience Realisation and we can only guess at the bliss by comparison to that we find in a deep sleep.

All And Nothing Else

Hari OM

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

We now explore the Sri Adi Shankara text, "SadaachaaraH". To obtain your own copy, click here.

Having established process of knowing, the difference between this and Pure Consciousness is to be explored.

v&iÄVyaPyTvmevaStu )lVyiPt> kw< Évet!,

SvàkazSvêpTvat! isÏTvaCc icdaTmn>.34.

vRttivyaapyatvam-evaastu phalavyaaptiHkatham bhavet,

Svaprakaasha-svaruupatvaat siddhatvaachcha chidaatmanaH ||34||

Since the Self which is of the nature of Consciousness is self-effulgent and self-evident, there can only be thought pervasion. How can there be pervasion by reflected Consciousness?

As seen in the example at the end of yesterday's post, there can be no such thing as reflected light without there first being a source for the light and something upon which that light can reflect.

Ignorance is removed by thought modification (bouncing of light to show up the wall marks), and the individual as the knower then claims "I know this…" In that knowing, there will also be an awareness within the individual that there is a separation between the "I" which knows and the object which is known.

It is the "I" which knows that can become a goal of knowledge. The seeking of Self-Knowledge is what Vedanta is all about.

In our present state, we are limited to self-knowledge; limited by physical attributes and perception of 'this is my body, my mind' and so on. We think of ourselves as the doer of actions and thinker of thoughts. If we decide to embark on Self-Knowledge, however, it is possible to bring about the highest level of thought modification to finally realise the Infinite Truth of Self. We have to purify and make more subtle our intellect and ponder deeply and intimately upon the teachings of the Rsis, meditating upon OM in order to attain the level whereby that final thought modification can take place.

It is not that Consciousness can become known because it is already the knower. That final modification is to realise that no modification is required. The reflecting medium, the reflection itself, become absorbed back into the source of the light.

It would be the equivalent of residing upon the sun. Where would remain the need for reflective medium when all is nothing but light itself?

Reflection

Hari OM

Application - that is what 'Workings-days' are about!

For as long as it takes to complete it, we are going to be using today as well as Text-days to fulfil study of the SadaachaaraH. If you have not been following that text, then use the relevant label to go back to the beginning. It is, as might be surmised from its title, about how to go about saadhana, but also explores more of the Sanskrit philosophy; it is therefore both a 'working' as well as a 'thinking' text.

Further exploration of knowledge is now made.

AwaRkara ÉveÖ&iÄ> )lenawR àkazte,

AwR}an< ivjanait s @vawR> pr> Sm&t>.33.

Arthaakaara bhavedvRttiH phalenaartha prakaashate,

Arthajnaanam vijaanaati sa evaarthaH paraH smRtaH ||33||

The thought takes the form of the object. The object is illumined by the reflected Consciousness. That which knows it has the knowledge of the object, that alone is the Supreme Self.

...it will not have escaped your notice that in studying it, itself, you are acquiring knowledge! What is more, the process requires some effort to comprehend. Even if that comprehension feels lacking, the attempt is being made. What is driving the desire to learn?

The word 'artha' is used here, in the context of 'object'. It is one of those flexible Sanskrit words… which used in conjunction, such as purushaartha, it refers to the efforts made. You are using purushaartha to wrangle with the concepts of Vedanta. It can also relate to the goal - the thing sought. If the effort is for yourself, it might be called 'svaartha', if for others it becomes paraartha and striving for the Supreme is paramaartha. So artha is a 'carrier' word concerning the effort of learning.

When an object (artha) is in front of our eyes (say the screen you are reading this from) and we are paying proper attention to it (in our example, reading these words carefully), then a thought modification takes place in our mind. This modification is the removal of ignorance of the object and replacing it with knowledge. Further, it is to be understood, which is the 'illumination' part and takes place in the presence of the chidabhaasa (reflected Consciousness). This is 'knowing'. In this case, the very words you are using to read this have an effect upon your mental structure such that you cannot leave this page without having gained something. How much depends on your purushaartha!

What is essential to grasp now is that the reflected Consciousness can only be present as a result of the source Consciousness. Our thoughts can only be modified in the presence of Consciousness. The thoughts themselves are the reflective medium, but the light remains the same always.

Think of the sun shining through a crack in the drapes. It beams a light upon, say, a table or chair arm (representing a thought). In turn, this bounces onto the wall (reflected light) and makes us aware of the condition of the wall - perhaps a crack, or a dirty mark. Without the reflected light, we would have remained ignorant of the wall condition. Without the thought to reflect the light we might also remain ignorant, but there is also the possibility that the sunbeam might strike the wall directly (inspiration), in which case we still become aware. Either way, without the light coming from the sun in the first place, darkness (ignorance) would remain.