The shrutisAra samuddharaNam
An Overview by C.S.Baskaran
(Part 4 – final)
Read Part 3
Refutation of the claim by the Dvaitin that “A Principal statement like tat tvam asi is neither acceptable nor can be rejected. It does not serve any purpose”
A Principal sentence negates the identification with the three gross, subtle and causal bodies for the seriously inclined student of Vedanta and such identification is the cause of the birth and death cycle. It generates the knowledge of the self (which equates to liberation) instantaneously. If one can accept the God and Creation through the Veda pUrva (karma kANDa) texts, why not accept the same Vedas’ Principal statement “tat tvam asi” as equally valid? When a sincere seeker is taught a Principal statement like “tat tvam asi”, “aham brahmAsmi”, “ayam Atma brahman” etc, his or her own attachment to the body certainly goes away. But, in the case of ordinary people, the false notion continues, in spite of repeated hearing of the above texts. Without the removal of false identity with the body-mind-intellect complex the transmigratory existence through cycles of birth and death cannot end. Continue reading
Q: I recently had an experience that leaves me baffled. I have read your books, the sections on deep sleep consciousness, and it does not seem to match. The incident occurred when I will was given anaesthesia for hip replacement surgery. I went from eyes open in the operating room to who eyes open in the recovery room without any sensation in between at all. The experience was seamless and continuous from one consciousness to another. Time was absolutely absent. There was no reflection possible on the three-hour interlude. There was no interlude. There was no feeling of having slept well or otherwise.
This experience has left me with a problem. This was the nonexistence of any kind of consciousness, even in retrospect It seems neither the small self or the real self existed at all. Please comment. Continue reading
Namaste! Let me start by thanking Sri Dennis Waite and Sri Peter Bonnici for having invited me to think aloud amidst you and share the traditional wisdom of Advaita Vedānta with you. This very site and all its contents are for the amelioration of the Individual and through that, the whole Society and hence a lot of puṇya accrues to them. May them and their families and friends be blessed by īśvara.
Over a series of blogs, I intend presenting the complete Vision of Advaita Vedānta, not swerving from the tradition and yet applied to current day context. There will be continuity of Ideas between the blogs and I would like readers to be aware of this when they read the individual blogs; afterall, isn’t the individual always connected to the total? I shall endeavor to publish the blogs within reasonable time of each other so that the overall vision is not lost.
I commence my first blog entitled “Success”, with my prayers to īśvara that may my attempt in presenting the Vision of Advaita Vedānta be successful and may its readers benefit from the wisdom contained therein.
Everyone wants to succeed in life, whatever be their definition of success. The definition varies according to the stage in life in which they are. For a Student, it is success in exams, for a Youth, it is success in love, for a Married Middle Aged Person, it is success in his profession and for an Old Person, it is healthy life.
Whatever one’s definition of success be, one has to setup “Clear Goals” with timelines and measurable indicators for one to assess oneself as successful. Unfortunately, most of us do not have enough clarity on our Goals; that needs to be fixed first. “Goal Setting” is not my topic and hence let us assume that one has a very clear idea of one’s goal; now it becomes important to know what the factors that contribute to success are. This is what ṛṣis (seers) have to say in this regard; Continue reading
Most seekers who have investigated the teaching of Ramana to even a small extent will be aware of the concept of manonAsha. This is often presented as the idea that enlightenment is synonymous with the ‘death of the mind’. And indeed this is its literal meaning. Consequently, some writers claim that, following enlightenment, the j~nAnI literally no longer has a mind. This goes along with similar ideas such as that, for the j~nAnI, the world literally no longer exists.
This way of thinking is unfortunate. Shankara himself emphasised that we should not discount either our experience or reason, when it comes to interpreting the scriptures. And, speaking for myself, whenever I have encountered writings on Advaita which significantly contradicted my perception of what seemed to be ‘reasonable’, they have always proved to be misguided or incomplete, if not plain wrong. Continue reading
3 poems, on Appearance and Reality, Truth and End of Seeking from the new book by Alan Jacobs, President of the Ramana Maharshi Foundation UK.
Om sahanāvavatu sahanaubhunaktu sahavīryaṃ karavāvahai
Tejasvināvadhitamastu mā vidviśāvahai
Om śāntiḥ śāntiḥ śāntiḥ
This mantra, found in the Taittiriya Upanishad, is most propitious for recitation before study with the teacher.
Here is one translation:
May He protect us both together. May he nourish us both together. May we both acquire strength together. Let our study be brilliant. May we not cavil at each other. Om! Peace! Peace! Peace!
(Translated by Swami Gambhirananda).
Unfolded by a traditional teacher, these simple statements reveal their inner meaning. Continue reading
The third part of my interview with John LeKay has now been posted.
Below is the view of a bright young friend, Prashant Parikh, a keen, enthusiastic student of traditional Vedanta…
There are some errors in understanding I come across routinely, so I’m addressing a few of them briefly.
1) The Self can’t be experienced: The human mind is designed to go outwards (or even inwards) to gain experience. That is good, it allows us to innovate and progress in our worldly lives. However, when it comes to gaining AtmA jñAnam, the mind again looks for experience of an object called AtmA. This will fail miserable. AtmA is the very Self, the subject. Only an object endowed with attributes can be experienced. The consciousness, which is the Self, cannot be known as an object of experience. The Self can only be understood through the process of acquiring jñAnam through the timeless veda utterances. Tat tvam ask [Thou art That] is the teaching of the Guru, aham brahman asmi [I am Absolute Reality] is the understanding of the student Continue reading