Ramana on the deep-sleep state

SInce some of the participants in discussions at this site respect the words of Ramana Maharshi above those of most other sources, I thought the following might be instructive for the present topic of the deep-sleep state.

from “Maha Yoga Or The Upanishadic Lore In The Light Of The Teachings Of Bhagavan Sri Ramana” by “Who”, SRI RAMANASRAMAM, Tiruvannamalai, 2002

The State of Deliverance is egoless. So is deep sleep. So it would seem as if one can become free by merely going to sleep. But it is not so. No one becomes free by going to sleep. When he awakes he finds himself as much in bondage as ever before. We have seen that even the Yogi, when he comes out of his trance, called Samadhi, is in the same predicament. The question is: “Why does not the sleeper, who becomes egoless in sleep, stay egoless? Why does the ego revive again on waking?”

Before we consider the answer, we may notice another feature of sleep, which we find from Revelation. Not only is sleep not the gateway to Deliverance; it is also an obstacle to It. We shall see later on that if the seeker of the Self falls asleep while engaged in the Quest, he has to begin over again on waking. Only if he keeps wide awake all the time, and persists actively in the Quest till the Revelation of the Self takes place, does he become free from bondage. We find this indicated in the third part of the Taittiriya Upanishad, where we are told that Bhrigu, who received his teaching from his father, Varuna, obtained Experience of the real Self – therein named Bliss, Ananda – straightaway from the sheath of the intellect; he did not shed that sheath and become lost in the sheath of bliss – the Anandamaya – which would have meant falling asleep. This last sheath – the causal body – is not separately transcended, but only along with the sheath of intelligence. Continue reading

Q.398 – Use of metaphors

Q: There are two concepts, super-imposition and manifestation, in Advaita to  describe the ‘relationship’ between Brahaman and the empirical world. Super-imposition means that the world is super-imposed on Brahaman. Manifestation means that the world is a manifestation of Brahaman. My doubt is as to how a manifestation can be super-imposition also? My gut feeling is that there is a subtle link between the two concepts which I am unable to ‘see’ because of the proverbial ‘ignorance’. 

A (Dennis): They are each a metaphor to give the mind some insight into the nature of reality. The reality is non-dual so that all metaphors and all ‘explanations’ are ultimately untrue. The world and the jIva are mithyA. Brahman has no relationships. Use the metaphors and explanations of the scriptures and teachers to help guide the mind to realization of the truth but don’t ever take them as more than what they are. And do not worry if one ‘explanation’ disagrees with (or even contradicts) another. They all have to be dropped in the end!

Vedanta the Solution – Part 36

 

VEDĀNTA the solution to our fundamental problem by D. Venugopal

Part 36 describes the manifestation of the jIva into parts and the nature of the five koSha-s as ‘functional parts’.

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

Tattvabodha – Part 21

Part 21 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 21 begins the chapter on micro and macrocosm with a look at the jIva and its distinction from Ishvara.

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

Outshining Ignorance

by Michael Damian

From horizon to horizon
a strange noise is bounding.
Thunder, it is thunder you say,
for you are older now, you know
the name of this sound.
Rain has been coming steady
while you sleep, surrounded
by your dream.

Think you that you know
what thunder is, and rain,
because you have names?
Yet you can hardly say what it means
to wake in the night and listen,
suddenly so nakedly alone
in your senses,
rapt beyond all reason.

You know then the great silent thing
that empties you between each rumbling—
You are not what you think,
nor the world what it appears.


As consciousness is unchanging, enlightenment is not, strictly speaking, a process of altering, increasing or expanding consciousness. It is a process of subtracting ignorance.

When a thick layer of clouds dissolves, we can see and feel the sun that was always shining behind them. Yet the sun never changed. The turning of the earth brings a new morning and the apparent rising of the sun. In the same way, when we turn our attention toward our true nature, the felt presence of awareness seems to appear anew. Of course it has always been there, but our attention was directed elsewhere. Continue reading

Mulavidya – Real or Unreal? IV

 

70. Lot has been said so far; false allegations and baseless surmises were brought to light; statements factually incorrect were exposed; citations substantiating certain statements were shown to be out of context and in some cases self-defeating; statements attributed to Swamiji, but not found in the originals were discovered; incomplete and incorrect understanding of not only Śan@kara and Swamiji but also the views of traditionalists were enumerated; quotations made partially and out context were pointed out; issues raised, even though extraneous to the admitted scope were reviewed; withholding of complete facts and resort to partial reporting were singled out; how finding fault in Swamiji amounts to finding fault in Śan@kara was shown; translations not faithful to the original were pointed out; self-contradictory statements were laid bare; most important of all, how not a single ground of Swamiji against the tenability of Mūlāvidyā is controverted, was shown; however, what is yet to be shown is the final outcome of the question – fidelity to Śan@kara, admitted to be the main focus of M’s paper. In this regard attention of readers is drawn to the following statements of M. Continue reading

Ignorance – not so obvious!

Ignorance is a fundamental concept in Advaita and most people who call themselves Advaitins will believe that they understand what it is. After all, enlightenment is often equated to the gaining of Self-knowledge, which is equivalent to the removal of ignorance. Here is the definition of avidyA in John Grimes’ excellent ‘Concise Dictionary of Indian Philosophy’:

“It is the key concept in the Advaita Vedanta system. It serves as the cornerstone for Advaita Vedanta metaphysics, epistemology, and ethical disciplines; thus its role cannot be belittled. It is characterized by six marks: it is beginningless (anAdi); it is removed by right knowledge (j~nAna- nivartya); it is a positive entity of the nature of an existent (bhAva rUpa); it is indescribable (anirvachanIya); it has the two powers of concealment and projection which respectively represent the truth and suggest the false (AvaraNa and vikShepa); and its locus is either in the individual self (jIva) or in the Absolute (Brahman).”

And this is pretty much how most teachers and writers use the term. For example, in ‘Back to the Truth’, I said: “As long as the ignorance remains, there will be identification of one form or another and we will believe ourselves to be other than our true nature. The ignorance is said to be anAdi, without any beginning, and it will continue until it is removed by knowledge and enlightenment dawns.” This is backed up by shruti. The sarvopaniShad, for example, says (verse 1): “…this egoism is the bondage of the soul. The cessation of that egoism is mokSha, liberation. That which causes this egoism is avidyA, nescience.” Other, later scriptures echo this; e.g. the advaita bodha dIpaka: “Though the Self is Brahman, there is not the knowledge of the Self (being Brahman). That which obstructs the knowledge of the Self is Ignorance. Just as ignorance of the substratum, namely the rope, projects the illusion of the snake, so Ignorance of Brahman projects this world.” Continue reading

Tattvabodha – Part 17

Part 17 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 17 begins the analysis of creation. The nature of mAyA is explained and the description of the five basic elements is begun.

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

Mulavidya – Real or Unreal? ll

Claim against Swamiji (SSS)
 Big fuss on whether avidya =mAyA
·           Swamiji does not like tarka or reasoning
·           Swamiji does not admit of avidyA in deep sleep
·           Swamiji does not endorse prakarana works, as he says they are not written by Shankara
·           Swamiji claims no role for bhakti in the advaita tradition
·           Swamiji does not accept that an enlightened soul may still suffer the consequences of past deeds
·           Swamiji advocates learning from books only, and being self taught without a teacher
·           Swamiji overuses the phrase adhyAropa-apavAda giving the impression it his discovery
·           Swamiji is not of the tradition
·           Swamiji claims he is right and everyone else is wrong

Continue reading