Advaita Vedanta – A Long Lost Tradition Revived

The terms  ‘Vedanta’ and ‘Advaita Vedanta’ are used loosely nowadays to describe teachings whose principles do not factually meet the subtlety within the profound truth of  ‘One-without-a-second’ or ‘There is only the Absolute.’ If this principle is corrupted or compromised then guidance to the truth can be affected from the beginning, which may in turn lead to an incomplete realisation. Alternatively, we may only hear statements describing the highest (Paramarthika) Reality without any means at our disposal for approaching such a Truth.

Being the foundation of its teaching, the principle of Advaita need not be compromised in allowing for the ‘mundane’, empirical experience of the seeker and the questions stemming from his or her experience – the entire Vedic system naturally accounts for development at all stages of life and Vedanta gives an understanding of the exact status of the world, as we experience it, in relation to Reality. Continue reading

Natural State and UG

Uppaluri Gopala Krishnamurti or more popularly known as UG was a “philosopher, a Non-guru, guru.”  Though he used to claim “that the demand for enlightenment was the only thing standing in the way of enlightenment itself,”  his close followers consider him to be a jIvanmukta. Krishnamurti himself often “referred to his state of being as the ‘natural state’.” Anon who is a frequent Commentator at this site contributes the following write up about UG’s natural state — ramesam.]

UG Anon writes:

For me to do a commentary on what U.G. has described as ‘The Natural State’, would be a very difficult thing as I would only be playing with ideas and concepts about what someone else has said, much like doing a commentary about what the Upanishads described. The closest thing would be to paraphrase some of the descriptions from what U.G. had said about it. Here is my feeble attempt:

UG makes a clear distinction between ‘states of mind’ and what happened to him. He refers to the totality of mind and all its maneuvering as having nothing to do with the ‘Natural State’. He made it clear that if anything had to be done, it was the stopping, not volitionally, of all attempts to gaining ‘understanding’, Continue reading

Homage to Pujya Swamiji

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Homage to Pujya Swamiji

D.Venugopal

Pujya Swamiji’s uniqueness has already been the subject matter of a book by that name, published in October 2008 and released by Pujya Swamiji himself. However, certain very significant details of his life and teaching need to be highlighted.

 

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Right from his childhood, Pujya Swamiji was distinctively different from others. He was fearless by nature. He did things that others never dared to do, like catching any snake by its tail. During those days, owing to the anti-Brahmin movement, the school boys used to rag the Brahmin boys, who were conspicuous with their tufts. Pujya Swamiji also had a tuft. He once caught off guard a tough ragger and punched him so hard that he fell into a ditch. Also, for fear of being ragged, the Brahmin boys would not opt for Sanskrit as the second language. Unmindful of the repercussions, Pujya Swamiji chose Sanskrit. He did not also take lying down the ridiculing of religious practices by his class mates but countered them by thinking out the plausible reasons for those practices. They could never outwit him in the arguments that ensued. Continue reading

The Pursuit of Happiness

Everyone wants to be happy. This is the motivational force for everyone. The Vedas acknowledge this. The first part of the Vedas – karmakANDa – is effectively aimed at those who look for their happiness in external, limited, objects and pursuits; the latter part of the Vedas – j~nAnakANDa – is aimed at those who are looking to find the happiness within, through gaining knowledge of their true nature.

Here is a brief article from Ramesh Pattni, called

WHAT IS VEDANTA? VEDANTA AND THE PURSUIT OF HAPPINESS

The pursuit of happiness has been the foremost goals of humanity from time immemorial. There is, however, a diversity of understanding and experience of happiness across traditions and cultures around the world. Eastern traditions which offer great insights into the human condition and psychological processes, have a universal appeal which point towards attainment of happiness by different means.

The development of Positive Psychology in recent decades has focused on the study of happiness and wellbeing and examined evidence for the ways and means to happiness.  Currently there are two dominant Western approaches to human happiness and well‐being: Hedonic and Eudaimonic perspectives. The former is based on the idea that pleasure is the only intrinsic good, and obtained through the contact with the world of objects. The eudaimonic approach is that happiness is an end in itself and the highest good and based on a life of virtuous living and contemplation. Continue reading

Free Will versus Fatalism

 

Below is another essay from Atman Nityananda whose earlier essay on sAdhana triggered so much interest. This is preceded by an essay on the same topic from Swami Sivananda.

 

 

Free Will versus Fatalism
by Swami Sivananda

The controversy between free will and fatalism is still going on in the West and no one has come to any definite conclusion. It is a great pity that the doctrine of Karma is mistaken for fatalism. Fatalism is the doctrine that all events are subject to fate and happen by unavoidable necessity.

Fate is otherwise known as luck or fortune. That indefinable mysterious something which brings trials, successes and failures to man, which shapes and moulds him by teaching lessons of various sort, which takes care of him like a mother, which brings various sort of experiences, which brings cloudy days and days of bright sunshine, which raises a beggar to the level of a landlord and hurls down a mighty potentate to the level of a street-beggar, which gives different kinds of fruits and experiences to two people of equal talents and capacities, which made Napoleon at one time a terror in the eyes of the people and at another time a prisoner, and which makes a certain portion of the life of a man quite stormy and another portion quite smooth, is called fate. Fate educates and instructs man. However whimsical the fate may appear to operate, it works in harmony with the law of causation. Continue reading

Nisargadatta terminology

A frequent contributor to the site, Vijay Pargaonkar has provided the following valuable information rearding the terminology of Nisargadatta Maharaj:

When references to Nisargadatta Maharaj and his teachings come up at the AV forum during discussions, the arguments often seem to become tangential. I think this is mainly due to the differences in terminologies and definitions used by the followers of Nisragadatta and the ones used in traditional Advaita forums.

Last week I came across a rare Satsang tape in Marathi where Maharaj clearly lays out his version of the Creation Model and Prakriyas while explaining various Advaita terms according to his definitions. I have excerpts of this Satsang translation (as I heard and understood) below, where I have indicated the Sanskrit/Marathi terms along with the English terms used by the translator – the translator has actually chopped the live recording and inserted his English translation in between.

Creation Model

Prior to your waking is Nirguna, the substratum of Waking. The Nirguna is not at all bothered by this samara (samara = ‘war (of life)’). In Nirguna appeared knowledge (Bodha).  This is pure Consciousness or Beingness or the Sense “I am” that has no shape or form. In this pure Consciousness there appeared a slight perturbation or movement and the pure Consciousness then grabbed a body-form (deharupa). After wearing this body form it started calling itself a man or woman while bound by different concepts (I am this; I am that; I am going; I am coming etc.). These concepts are all imaginary (Kalpana) and not real. Continue reading

Does spiritual practice empower the ego?

Does sAdhana (spiritual practice) empower the ego?
An essay by Atman Nityananda

If you abandon sAdhana in order to avoid this sAdhana-ego you are left with nothing except egoism. Egoism plus sAdhana is better than egoism minus sAdhana.
~Swami Sivananda

Liberation is the dissolution or the death of the ego which is a field of energy crystallized in our bodies. Liberation has nothing to do with an enlightened ego. There cannot ever be an enlightened or liberated ego.

Liberation is neither for the ego nor for the consciousness which is already free. Liberation is for the mind. When the mind after intense spiritual practice (sAdhana) becomes free from all egoistic tendencies, rajas and tamas then liberation takes place for none and the mind celebrates its unity with the spirit or Consciousness.

But some neo-advaita or non-teachers as they call themselves like Tony Parsons claim that the spiritual practices empower the ego instead of dissolve it. They claim that is impossible the ego to be eliminated by sAdhana by the very fact that the sAdhana is done by the ego. They say that sAdhana and the dissolution of ego is a contradiction because the ego itself is engaged in sAdhana and this keeps the ego alive. Continue reading

Time Does Not Exist

Truth will set you free: Time Does Not Exist by Hans Meijer

Why time does not exist

When we ask ourselves why we think time exists, most of us would say: because we see everything changing, always. And so it is: everything in and around us is constantly changing, from beginning until the end.

The question however is: is the reason for this perpetual change to be found outside the changing subject (caused by a phenomena called time) or is all change coming from inside the changing subject itself?

I don’t think that it is hard to see that the latter is correct. That which makes things change (the cycle of life) to a flower, a human being or an animal is set by the characteristics of that particular life’s form and not by an outer cause such as time. What we call ‘time’ is just a method for measuring the ‘perpetual change’.

Because of our need to measure this perpetual change we decided to divide the ‘cyclic changes’ such as seasons and day and night, into months, twenty-four hours, minutes etc. These well-known changes are caused by the ever-moving planetary positions within our solar system and not because there exists such a thing as ‘time’.

So, there are no minutes, but we decided that after counting 60 (seconds) we say that a minute has passed. Based on minutes we calculate hours, days, months, years, centuries etc.

In this way we can count the number of heartbeats per minute, years from birth to death and we even can calculate the number of years from the Big Bang until today.

But we also say: ‘it seems as if time has stood still (in that old village), nothing has changed`.

Actually there is only NOW – in which all that is manifested appeared, changes and disappears. Continue reading

I Am Awareness

An article by Eaden Shantay

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Experience is awareness cast through karma.

Every sensation, emotion and thought is the direct result of past karma (action). In each incarnation we bring forth parabdha karma – that portion of sanchita karma, our total karmic bank account, meant to be experienced, learned from and neutralized in this life.

Think of parabdha karma as images on a film strip, vasanas (impressions) in consciousness left from past action. The light of true self, awareness, then shines through these impressions, creating a three dimensional, five sensory experience called me and my life.

Like any good movie, it’s easy to become hypnotized by the drama and lose touch with what is real. In realizing we are not the projected story but the awareness which animates it, we release the life or death grip we have on moment to moment experience. This is the process of dis-identification or non-attachment the Buddha spoke of.

Imagine the sky with clouds moving through it. The sky is a metaphor for awareness and clouds, the objects of sensation, emotion and thought. In meditation we practice welcoming the clouds, blessing them and then bringing our attention back to the breath. In time, we even let go of the breath and dwell in the space between the clouds – awareness, a reflection of our true nature appearing in the mind. Continue reading

Should I stop enquiring???????

ripplesShould I stop enquiring???????

Vijay Pargaonkar

(मुञ्डकोपनिषत्) MundakaUpanishat 3-2-9

“Anyone who knows that supreme Brahman becomes Brahman indeed……….”

 

My search for Brahman started with aparokshAnubhUti (supposedly written by Shankaracharya) where it is stated that knowledge of liberation is obtained through enquiry. It then goes on to explain what constitutes enquiry:                                                               (अपरोक्षानुभूती) aparokshaAnubhUti (Shloka #11 & #12) (translation by Vimuktananda)

“Knowledge is not brought about by any other means than Vichara (Enquiry), just as an object is nowhere perceived (seen) without the help of light”.

“Who am I? How is this (world) created? Who is its creator? Of what material is this (world) made? This is the way of that Vichara (Enquiry)”. Continue reading