Living in the Moment Eternally — 3

[One of our esteemed Readers, Shri V. Madhava, has been kind to send an off-line message to me a few days ago saying “I enjoy reading your writings and just finished reading the article “Living in the moment eternally Part 2”.  Wondering if there is a Part 3 as there seems to be a broken link…” Reason enough, I guess, to continue on with my chatter.]

Part 1                   Part 2 

Brain Activity - Past or Future vs Present Let us recall that living in the Now is an important trait of a jIvanmukta. J. Krishnamurti wondered if we could have an experience but not record it in our brain as a memory so that all our experiencing will be ever in the Present, in the innocent Now, afresh and always anew from moment to moment. Continue reading

Advaita In Plenitude Only?

predator-prey Man seeks refuge in philosophy usually when things are not working for him/her in the world. When s/he is desperate and exhausts all the means at his/her command, he searches for succor elsewhere, anywhere. Mind becomes palpably uncertain, agitated, and anxious in those times. The misery and sorrow that spring from having to helplessly watch the unsatiated hunger of their children, the endless destitution, disease and penury of their own, the daily grind of laboring in hot Sun for a pittance of a wage, the constant stress from the hawkish creditors who compound their struggles, make the parents desperately want someone who could tell them the purpose of their life and provide at least a ray of hope. Continue reading

Q. 388 – Proof of Methodology

Q: I read an article of yours in which you said that traditional Advaita is a “proven methodology.” You also say that it is impossible to tell if another person is enlightened. But if you can’t tell if someone is enlightened as a result of practicing Advaita, how can you say that Advaita is a “proven methodology”? What constitutes “proof”?

Responses from Martin and Dennis

A (Martin): There are two parts to the question: 1) what constitutes proof in the context of Advaita Vedanta; 2) What does the questioner mean by enlightenment.

1) Is a proof here the proficiency in discussing/remembering/debating on topics of this tradition shown by one who has followed it for x number of years?

Answer: That can hardly be a proof. Whether parrot-like or not, ability in this regard may show, at best, a degree of intellectual understanding in the areas discussed as well as, possibly, a good memory and lexical ability. A real proof would consist in bringing about a complete change in outlook on life, meaning an inner transformation in the way the person sees the world and reacts to it. Does he/she see themselves as a doer? This may not be evident to anyone other the one undergoing the change. Continue reading

Knot of the Heart

I first encountered this term many years ago in discussions on the Internet with people who were influenced by Ramana Maharshi. The context was that, in order to attain enlightenment, it was not simply to do with gaining knowledge, or some key experience, but to do with breaking down some sort of emotional or psychological barrier. Maybe this is a peculiarly Western problem, whereby anything to do with the heart is equated to emotions. At any rate, the concept did not ring true for me at the time!

Also, prior to this, I had encountered the concept of the self or Atman living in the ‘cave of the heart’. This is an ambiguous and unhelpful phrase, if ever I heard one! If you read my review on the Mundaka Upanishad, you will have seen that I addressed this particular concept. As far as the literal idea is concerned, it is the vishiShTAdvaitins who believe this. They claim that the jIvAtman is aNu parimANa – atomic in size, as opposed to vibhU parimANa – all pervasive. (Note that the word parimANa should not be confused with pariNAma, meaning ‘transformation’, or pramANa, meaning source of knowledge!) Their idea is that the jIvAtman is minute and occupies a tiny space in the body, with its attribute of consciousness somehow radiating out to all parts of the body. There are many jIvAtman-s and only one paramAtman. Needless to say, these ideas are systematically refuted by Vyasa and Shankara. Continue reading

Consciousness and neuro-science

Discussion from Quora

(Different from above) Prof. Donald Hoffman – The Case Against Reality .

A professor of cognitive science argues that the world is nothing like the one we experience through our senses.

Evolution has shaped us with perceptions that allow us to survive. They guide adaptive behaviors. But part of that involves hiding from us the stuff we don’t need to know. And that’s pretty much all of reality, whatever reality might be.

Snakes and trains, like the particles of physics, have no objective, observer-independent features

Gefter: I suspect they’re reacting to things like Roger Penrose and Stuart Hameroff’s model, where you still have a physical brain, it’s still sitting in space, but supposedly it’s performing some quantum feat. In contrast, you’re saying, “Look, quantum mechanics is telling us that we have to question the very notions of ‘physical things’ sitting in ‘space.’” Continue reading

Serialization of Yogavasishta 7

Professor Sri Kuppa Venkata Krishna Murthy, Chairman and Managing Trustee of I-SERVE, the Institute of Scientific Research on Vedas, has kindly given permission for Advaita Vision to serialize his 6-volume ‘Musings on Yogavasishta’. Written in Telugu, the work has been painstakingly translated by our Dr. Ramesam Vemuri and published by Avadhoota Datta Peetham.

Rather than reproducing successive extracts from the books each month, as has been done with our other two serializations, the books themselves will be made available for download in PDF format. Each part will be associated with a page at the main website, which will contain a Contents List for that volume. Links to all of the volumes will be provided on a general Contents Page.

The present volume, “Musings on Yogavaasishta” – Part VI (Nirvana – Liberation, Book-I), is a presentation by Brahmasri Kuppa Venkata Krishna Murthy, the Vidyadhikari of Avadhoota Datta Peetham, Mysore and forms a part of his lectures on “Yogavaasishta” telecast by GEMINI T.V. in Telugu. This volume is a rendering of the same into English by Dr. Vemuri Ramesam. In it: The 5000 stanzas of the sixth chapter on Liberation
(Nirvana Book I) have been ably condensed and lucidly explained in simple words. Possible methods of alleviation from the state of Bondage and annulment of mind are described through the stories of Bhushunda and others.

Please go to the Contents Page to read the Announcement and general introduction from Ramesam. The page for this Sixth Volume, Part 6 (NIRVANA – LIBERATION Book 1) also contains the download link for the PDF file (1.2MB).

This is the Final Part of the series. Our thanks again to Professor Sri Kuppa Venkata Krishna Murthy and Dr. Vemuri Ramesam for their generous gift.

Birth and Death

One of the most startling passages that I encountered when I first began to study advaita was that in chapter 2 of the Bhagavad-Gita in which Arjuna bemoans the fact that he is expected to kill his teachers and relatives. Krishna responds with the following amazing statement (II.19 – II.20): “He who thinks that the spirit kills, and he who thinks of it is killed, are both ignorant. The spirit kills not, nor is it killed. It was not born; it will never die: nor once having been, can it ever cease to be: unborn, eternal, ever enduring, yet most ancient, the spirit dies not when the body is dead.” (Ref. 1)

Needless to say, the idea of death is one that disturbs most people. Indeed, it is probably the most feared event for the vast majority whether or not they believe that it signifies the literal end of their existence. Life appears to have the profile of a hill. We start at the bottom; slowly we begin to make an impression on life, ‘making a name for ourselves’, acquiring all of those things that are considered to make life significant – job, spouse, peer recognition, house and money etc. And then, there comes a time when we feel that we have achieved all that we are going to achieve. Ambitions cease; physical and mental capabilities decrease; ailments become more frequent; there is a gradual slide into physical decay and ultimate death. As Macbeth puts it so depressingly:

Life’s but a walking shadow, a poor player
That struts and frets his hour upon the stage
And then is heard no more.

Or, as Jaques puts it in ‘As You Like It’:

Last scene of all,
That ends this strange eventful history,
Is second childishness and mere oblivion,
Sans teeth, sans eyes, sans taste, sans everything.
Continue reading

Vedanta the Solution – Part 30

VEDĀNTA the solution to our fundamental problem by D. Venugopal

Part30 concludes the discussion on the ‘description’ of brahman as satyam j~nAnam anantam and then looks specifically at the meaning of ‘existence’ (sat) with reference to the body-mind-sense-complex.

There is a complete Contents List, to which links are added as each new part appears.

Tattvabodha – Part 15

Part 15 of the commentary by Dr. VIshnu Bapat on Shankara’s Tattvabodha.This is a key work which introduces all of the key concepts of Advaita in a systematic manner.

The commentary is based upon those by several other authors, together with the audio lectures of Swami Paramarthananda. It includes word-by-word breakdown of the Sanskrit shloka-s so should be of interest to everyone, from complete beginners to advanced students.

Part 15 continues to look at the metaphor of the five sheaths, from the Taittiriya Upanishad. This part explains the bliss sheath and then goes beyond the sheaths to examine the nature of the Self – Atman.

There is a hyperlinked Contents List, which is updated as each new part is published.

Teaching Vedanta in Germany


A while ago Ramesam inquired about the way I teach students in Germany. After receiving my answer he suggested to post it on Advaita Vision and was so kind as to help me put it into better English.

I feel blessed to have the opportunity of teaching Advaita Vedanta to select students who are sincerely committed to explore the ultimate truth. The program I adopt is highly flexible and tailored to the particular needs of the students, yet I have a general approach that I apply with variations.

I have to admit that my way of teaching is quite time consuming compared to other teachers. But it works. That’s why so far I keep sticking with it. In the future I may have to change it because with more and more students joining I will have to find more practical solutions.

Medium of Instruction:

The medium of instruction is German, and usually I do not give classes in English. Even though most Germans have a working knowledge of English, some don’t (especially those who grew up in Eastern Germany where they learned Russian, and not English, as the second language). Most of my students are very intelligent and educated, but I also have a few who failed in school and do not know English. What I look for in a student is whether he/she wants to discover the ultimate truth and yearns for liberation (mumukshatvam). So if they have mumukshutvam, I accept them as students, with or without English. However, as the student advances in his studies, it usually becomes necessary to shift to English because I find that there are no suitable German translations of Vedantic texts, let alone Shankara’s commentaries on the Upanishads etc. Fortunately for us, so far there has always been one or the other student who could translate the texts from English to German with me carrying out the corrections. I use these translations in my classes. Continue reading