What is a jivanmukta’s experience? (Part 3)

In BGB 18.48, Sankara concludes that in jivanmukti, when avidya is no more, logically there can be no action.

“The One Existence, the sole Reality, is by avidya, imagined variously, as so many things undergoing production, destruction and the like changes, like an actor on the stage . . . [Action] is ascribed to the Self through avidya, and it has therefore been said that no ignorant man (avidvan) can renounce action entirely even for a moment (iii. 5). On the other hand, he who knows the Self is able to renounce action entirely, inasmuch as avidya has been expelled by vidya or wisdom ; for, there can be no residue left of what is ascribed by avidya. Indeed, no residue is left of the second moon created by the false vision of the timira-affected eye, even after the removal of timira” – A.M.Sastry

“it is only the one entity called Existence that is imagined variously through ignorance to be possessed of the states of origination, destruction, etc. like an actor (on a stage) . . . An unenlightened person is incapable of totally renouncing actions even for a moment (cf. 3.5). The enlightened person, on the other hand, can indeed totally renounce actions when ignorance has been dispelled through Illumination; for it is illogical that there can (then) remain any trace of what has been superimposed through ignorance. Indeed, no trace remains of the two moons, etc. superimposed by the vision affected by (the disease called) timira when the disease is cured” – Gambhirananda

“Reality is one only, which like an actor, plays numberless roles, assuming attributes like appearance and disappearance due to nescience . . . Through nescience it [action] is superimposed on the Self. The ignorant man cannot wholly give it up. But the wise man, once nescience is dispelled through knowledge can indeed do so; for there is no residue for an ignorantly precipitated superimposition. The double moon, seen with the diseased eye, is not seen once the disease is cured” – A.G.Krishna Warrier

What is a jivanmukta’s experience? (Part 2)

BGB 13.2 provides more detail to BGB 2.69 – in which Sankara establishes that all objects of perception (ie world – body – mind) perceived by the organs of perception, are products of avidya and do not belong to the cogniser. He therefore logically concludes what this means for jivamukti (there can be no jivanmukta per se), where avidya / ignorance has been removed.

When timira is removed by the treatment of the eye, the percipient is no longer subject to such perception, which is therefore not a property of the percipient. Similarly, non-perception, false perception, and doubt, as well as their cause, properly pertain to the instrument, to one or another sense organ, but not to the Kshetrajna, the cogniser. Moreover, they are all objects of cognition and cannot therefore form the properties of the cogniser, any more than the light of a lamp. And because they are cognisable, it follows also that they can be cognised only through some organ which is distinct from the cogniser; and no philosopher admits that, in the state of liberation wherein all the sense organs are absent – there is any such evil as avidya. If they (false preceptiont etc.) were essential properties of the Self, the Kshetrajna, as the heat is an essential property of fire, there could be no getting rid of them at any time” – A.M.Sastry

Just as blindness of the eyes does not pertain to the perceiver since on being cured through treatment it is not seen in the perceiver, similarly notions like non-perception, false perception, doubt, and their causes should, in all cases, pertain to some organ; not to the perceiver, the Knower of the field. And since they are objects of perception, they are not qualities of the Knower in the same way that light is of a lamp. Just because they are objects of perception, they are cognized as different from one’s own Self. Besides, it is denied by all schools of thought that in Liberation, when all the organs depart, there is any association with such defects as ignorance etc. If they (the defects) be the qualities of the Self Itself, the Knower of the field, as heat is of fire, then there can never be a dissociation from them” – Gambhirananda

When the eye is cured by right treatment, the cogniser’s vision ceases to be defective. Similarly non-apprehension, etc are due to the defects of the instruments of perception, and not to the field-knower who perceives. Besides being objects of knowledge, these defects cannot pertain to the perceiver in the way that light pertains to the lamp. Being knowable, these defects have to be cognised by a principle other than themselves; for all disputants agree that in the state of mukti, where instruments of cognition no longer exist, the perceiver has no flaws like nescience. If any attributes pertained to the Self, who is also the field-knower, as for instance heat does to fire, it would never be free from it” – A.G.Krishna Warrier

What is a jivanmukta’s experience? (Part 1)

Dennis: “The body is inert. How can it do anything unless Consciousness is enabling it to do so?”

Rick: “Are fully realized and liberated jivanmukti conscious during deep sleep?”

BGB 2.69, which is considered to be the quintessence of the Bhagavad Gita, and arguably all of Advaita, sheds light on these questions. Three translations of Sankara:

“And all organs of knowledge (pramanas) are so called because they ultimately lead to a knowledge of the Self. When the knowledge of the true nature of the Self has been attained, neither organs of knowledge nor objects of knowledge present themselves to consciousness any longer.” – A.M Sastry

“Surely, after the realization of the true nature of the Self, there is no scope again for any means to, or end of, knowledge. The last valid means of (Self-) knowledge eradicates the possibility of the Self becoming a perceiver.” – Gambhirananda

“Once Self-realisation is won, it is no longer possible to discuss the distinctions between the means of knowledge and their objects. The last means of knowledge indeed liberates the Self from its status as a knower” – A.G.Krishna Warrier

Fear of annihilation

A (Martin): I have made a life-long search for the meaning and reality of ‘myself’ and the world.

Apart from the advice (and different diagnoses) given by others, I am thinking of something else, which has a psychological as well as a philosophical side to it. It is not just fear of death but self-annihilation, an emptiness or void where there is no longer an experience of selfhood or continuity (“What if I don’t wake up?”).

This can become an obsession – an existential angst – one of the worst kind. A sensitive child may (I experienced it) entertain the idea of nothingness, including that of *me/myself*, that is, my very personal, intimate consciousness not existing or vanishing into nothingness. It may or may not be associated with the thought “Why is there something (a world) rather than nothing?”.

If that strikes a chord – and it is a question of temperament and inclination – there is an answer, which can be obtained at the end of a lengthy, arduous journey: ‘Know thyself’, as it was written on the frontispiece of the oracle of Delphos in ancient Greece. After a lifelong search, I found the most complete, satisfying answer in Advaita Vedanta. According to this philosophy or discipline, deep sleep is the most blessed state short of full awakening – that is, awakening from the ‘darkness’ of the awake state and its narrow ego-centered vision, shot through with doubt and suffering.

Who “Listens” to the Vedanta vAkya – ‘tattvamasi’?

[Background: This Post is a sequel to the Discussions at Q: 541 with regard to “Who or what is that which listens to the mahA vAkya ‘tattvamasi’ and Who really gets “It”?” My reply to that question, based on 18.114, upadesha sAhashrI of Shankara,  was that “It is the Inner Self Itself which “listens” to the Non-dual message.” Dennis and Venkat made some significant observations on this issue and I found myself inadequate to answer their points.

So, I took the liberty to refer the matter to three highly knowledgeable and well-read Vedantins who are also proficient in Sanskrit. They had been extremely kind to readily spare their time amidst their own preoccupations and to  share their views on this profound subject. Their in-depth analysis and exposition backed by authentic citations is too valuable and important to stay tucked in my files and deserve wider dissemination. Hence, I present below, as an expression of my gratitude, their Comments which will undoubtedly be beneficial to many seekers.]

Smt. Manjushree Hegde Ji (India):

You’ve chosen the toughest chapter of the toughest text! Continue reading

Question about mananā and nididhyāsana

Greetings!

I often apply the śravaṇa-mananā-nididhyāsana approach to the Advaitin teachings I am studying. I understand the role of śravaṇa. But I am unclear on the distinction between mananā and nididhyāsana, the boundaries between them seem hazy, overlapping.

Please help me distinguish between mananā and nididhyāsana. It would be good to take a real-world situation: Say I am studying the māhāvakya, Prajñānam brahma प्रज्ञानम् ब्रह्म “Consciousness is Brahman.” What would mananā entail, and what would nididhyāsana entail?

Thanks!

Rick

Advaita Gurus and Critics – part 2

by Prof. Phillip Charles Lucas

<Read Part 1>

Modern Advaitins are the successors of a long line of Vedanta-inspired teachers and movements in North America that reaches back to 1830s New England Transcendentalists, the Theosophical Society (founded 1875), New Thought (originating in the late nineteenth century), Vedanta Societies (founded in the 1890s), Paramahansa Yogananda’s Self-Realization Fellowship (founded 1920), Transcendental Meditation (founded 1959 in Los Angeles as the Spiritual Regeneration Movement), the Integral Yoga Institute (founded 1966), Sivananda Yoga Vedanta Centers (founded 1959), and many other teachers and movements. [For a recent and comprehensive view of these teachers and movements see Philip Goldberg, American Veda: From Emerson and the Beatles to Yoga and Meditation (New York: Random House, 2010).]

TMA proponents have witnessed the profusion of NTMA (sometimes pejoratively called “Neo-Advaita”) satsangs and teachers in the past twenty-five years with a growing concern that the forms Advaita spirituality is taking in Western cultures may no longer be providing spiritual seekers with an effective methodology to achieve moksha, the ultimate liberation from the ocean of human suffering and rebirth (samsara). This article takes no position on the efficacy issue but seeks to examine various dimensions of tension between these two factions that might shed light on the larger phenomenon of orthodoxy versus innovation in transnational spiritual movements.

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Bhagavad Gita ( Topic-wise)Pt16

Part 15

6 Moksha
6-1 Preparation
6-1-2 Preparatory Action

6-1-2-15 More on preparatory disciplines 2(41 to 45,60 to 68), 4(39,40), 16(21 to 24) 18(50 to 53)

6-1-2-15-1: 2 (41 to 45,60,61) A person is required to prepare himself adequately to undertake jnana yoga. Karma yoga is one such preparatory discipline. All religious practices like puja, charity, and sacrifice come under karma yoga. An essential ingredient of karma yoga is selfless action resulting in the purification of the mind. A seeker does not long for enjoyment and affluence. He has the one-point conviction that his goal is Self-knowledge. Vedas prescribe various rituals for the fulfillment of desires in this world and worlds post-death. The desires are different permutations and combinations of three qualities. If the desire is fulfilled, there is happiness. It is not permanent because the object of desire is subject to change. Worldly objects and related desires exist in pairs of opposites.

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Advaita in the Vedas – Rig Veda 1.164.20

See the source image

In exploring Advaita, we may have heard of the metaphor of the two birds,

Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating. [1]

The two birds are the jiva (the one which eats) and paramatman (the one which looks on without eating). The jiva is bound, attached to karma and its fruits, whereas the paramatman is free from karma. Identified as the jiva, the ‘enjoyer’, we ‘taste’ the fruits of action (pleasure and pain). Identified with the paramatman, we do not experience the duality of pleasure and pain as there is no attachment to them.

The two birds highlight the contrasting ways of conducting action – with or without attachment. In the jiva, we act to attain certain fruits (desirable outcomes) of our actions. Whereas, in the paramatman, we act without any desire or discrimination between success and failure or pleasure and pain. The paramatman is the Advaitin witness, whilst the jiva is still caught up in the dualistic experience of self (subject) and ‘other’ (object).

What we may not know is that the ‘two birds’ metaphor originates from Rig Veda (1.164.20). Continue reading

Q.541 Knowledge in the Vedas

A (Martin): I’d say the Vedas contain the most fundamental and ‘advanced’ knowledge there is, though usually portrayed in the form of paradox (analogy, metaphor, story, etc.), so that one has to crack the code in order to find the wealth hidden in them. That knowledge is not like empirical science, which is cumulative and provisional, and which could be said to be somehow contained in it, even if in embryonic or potential form.

The knowledge inherent in the Vedas is metaphysical rather than mystical. According to it there is one and only reality: consciousness (Brahman, or the Absolute), which pervades the whole universe; it is immanent in it as well as transcendent… “the smallest of the small, the largest of the large”. It cannot be measured or understood by the mind, for which it is ineffable, but it is that by which the mind comprehends… it cannot be expressed in words but by which the tongue speaks… it is eye of the eye, ear of the ear, mind of the mind, as expressed in the Upanishads.

Modern physics is having a hard time trying to explain away what consciousness is in terms of physical phenomena (neuronal activity in the brain), but consciousness is not an irreducible phenomenon or datum; it is reality itself or a name or symbol for reality – since the referent of the symbol is unfathomable – everything being comprehended in it (theories, doubts, projections, emotions, things, thoughts, intelligence, observer and observed, you and I). For the Vedas reality is one, and present physics is trying to find out in which way it is so (‘theory of everything’, ‘unifying theory…’). Not all physicists are reductionist, some of them having seemingly mutated into philosophers with an understanding of the core of Vedic teachings.