Quintessence of 10 Upanishads – 15 (prashna 2)

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[Part – 14 (prashna 1)]

The “mind” referred to in the kaTha Upanishad—when it declares that “by the mind alone is the Self attainable”—is not the ordinary mind we are familiar with. What we usually call the mind is entangled with name, form, and action. It knows objects by taking their shape, and therefore keeps changing along with them. This kind of ‘knowing’ is called vRtti-jnAna—knowledge through mental modifications.

A vRtti is simply a thought-wave, always in motion. The life-principle (prANa), being inert by itself, cannot function without the mind; and the mind, in turn, cannot operate without the light of Knowledge. Yet Knowledge itself never moves. It is ever steady. The movement we attribute to Knowing is therefore only an appearance, caused by the restless activity of the mind.

This leads to an important insight. Although the mind is the only available instrument for liberation, it cannot serve that purpose as long as it remains in constant motion.  Continue reading →

Śaṅkara – on ‘enlightenment’ versus ‘liberation’

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Here is what Śaṅkara says on this topic in his bhāṣya on Bṛhadāraṇyaka Upaniṣad 1.4.7. Following this, I have added some observations on what he says (Swami Madhavananda translation).

Objection: The topic was knowledge – when the Self is known, everything else is known. So why is a different topic, viz. attainment, introduced here?

Reply: Not so, for the shruti uses the words ‘knowledge’ and ‘attainment’ as synonymous. The non-attainment of the Self is but the ignorance of it. Hence the knowledge of the Self is Its attainment.

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Upadesa Sahasri (Part 15)

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Part 14

14.26 During dream gross body is dormant and there is no external world. There is no external light or medium. The mind functions and sees, hears, thinks which are modifications of the mind. As the mind is inert, seeing, etc., is possible if there is an entity different from the mind and which lends sentiency to the mind. The said entity is Self which is of the nature of consciousness. In this sense, it is concluded that Self is directly known. The Self is the witness of the modifications of mind called the dream.

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Summary of the Discussion on ‘Enlightenment and Liberation’ Terms

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My two-part ‘Terms and Definition’ post on ‘Enlightenment and Liberation’ triggered considerable, sometimes ‘heated’ discussion. Part 1 had 11 comments and Part 2 so many that WordPress does not seem able to cope and does not provide the ‘speech bubble’ with number of comments against the title. (I believe it was around 35.) Since it would take a reader considerable time to work through all of these, I am providing here a summary of the discussion, constructed with the help of ChatGPT.

Towards the end of those discussions, Ramesam referred to the 3-part article by P. Neti on the topic of jīvanmukti. Ramesam posted this to Advaita Vision just over 3 years ago. It begins at https://www.advaita-vision.org/on-jivanmukti-shri-p-neti-1-3/. This article plays a part in subsequent comments (so even more for those interested to read!)

Herewith, then, is the AI-assisted summary of our discussions following the terms and definition posts. Following this summary, I am going to re-post the last of Ramesam’s comments on Part 2. This is because I closed comments before responding to that. Then I will post a further comment that Ramesam sent to me privately. Finally, I will post my overall comments on the P. Neti article and Ramesam’s two comments.

I hope you can follow all of that! To recap, there is this summary, two comments from Ramesam, posted by myself, and my response to everything so far. After that is anyone’s guess as comments will again be open to all.

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Quintessence of 10 Upanishads – 14 (prashna 1)

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[Part – 13 (kaTha 4)]

PRASHNA UPANISHAD

The kaTha Upanishad teaches that only a properly refined and purified mind can serve as the instrument for liberation. The body, the life-principle (prANa), and even the sensory and motor organs are not adequate for this purpose. From this, we may also infer that no action (karma) can directly lead to liberation, since action necessarily involves the organs of activity. Therefore, the path of action, by itself, cannot culminate in liberation.

Though closely associated with the body, the mind is not intrinsically bound to it. It can function either in association with the body or independently of it. When there is conceptualization (savikalpa), the mind appears linked to the body. In a state of non-conceptualization (nirvikalpa), it aligns with brahman and is no longer confined by bodily association. The dream state illustrates this: the mind operates apart from the gross body and even disengages from the external world. In deep sleep, both the world and bodily identification are absent, yet the mind persists in an unmanifest form. Ultimately, in liberation, the mind itself is resolved completely.

At this stage, we must ask: what exactly is the goal to be achieved through disciplining the mind? Can Self-knowledge be regarded as a goal?  Continue reading →

Upadesa Sahasri (Part 14)

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Part 13

14.11 Self alone remains after negating everything. No other effort is needed to know Self. It is self-revealing. The knowledge that Self is Brahman is enlightenment. On enlightenment, the (last) desire for liberation goes away resulting in contentment and peace.

14.12 Shankara advises that a seeker should aspire to think that he is all-pervading Self which is beyond mind and body system (MBS). MBS is the locus of miseries. I, the Self, am beyond miseries. Let the mind and body take action to remove miseries. Nothing can be added or subtracted from Self. How can Self do anything?

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Quintessence of 10 Upanishads – 13 (kaTha 4)

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[Part – 12 (kaTha 3)]

Ignorance is nothing more than the perception of multiplicity — focusing on the “particulars” while overlooking the Universal. While our sensory perception is inherently inert, it is the inner Self that provides the illumination required to experience any object. As the kaTha Upanishad declares:

न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः ।

तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥           –  2.2.15, kaTha.

[Meaning: There the sun does not shine, neither do the moon and the stars; nor do these flashes of lightning shine. How can this fire? He shining, all these shine; through his lustre all these are variously illumined. (Trans: Swami Gambhirananda).]

Because Consciousness is beginningless, the Upanishad reveals that there is, in truth, no death—only the body perishes. While all forms eventually cease, the Formless remains. High-level seekers, like Prahlada or Kuchela, grasp this Truth instantly.

For the seeker of average competency, the method involves a systematic inward withdrawal:

यच्छेद्वाङ्मनसी प्राज्ञस्तद्यच्छेज्ज्ञान आत्मनि ।
ज्ञानमात्मनि महतिनि यच्छेत्तद्यच्छेच्छान्त आत्मनि ॥       —  1.3.13, kaTha.

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Enlightenment and Liberation – AI View

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I interacted with ChatGPT eliciting greater clarity on the two terms, Enlightenment and Liberation in Advaita Vedanta. I copy below the responses I got from Chat GPT.

Prompt (P):  Is there a difference between the two phrases “Knowledge of the Self” and “Knowledge about the Self” in Advaita Vedanta? What are the nearest Sanskrit words for the two phrases?

Do “Enlightenment” and “Liberation” mean the same in Advaita Vedanta?

Please give verified authentic PTB citations for what you say. Continue reading →

Enlightenment and Liberation (Part 2)

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*** Read Part 1 ***

Note that there has been some discussion on Part 1 and there may be some overlap with this new (concluding) part.

Reasoning

The reasoning behind the differentiation (between enlightenment and liberation) is straightforward:

  • The scriptures tell us that we are already Brahman.
  • Since Brahman is eternally free, so must we be.
  • Initially, the jīva does not know this.
  • Consequently, the teaching of a qualified guru is needed.
  • If it were something that is ‘produced’ (i.e. not existing before), it could not be permanent.
  • Mokṣa is ‘nitya siddha’, ever accomplished. It is automatically ‘acknowledged’ when the knowledge triggers akhaṇḍākāra vṛtti.
  • It is not ‘produced’ by the teaching, since mokṣa is already the case and something that is permanent cannot be produced. ‘Liberation’ is a figurative concept in the sense that there is never any real bondage.
  • The notion that we are bound is a mistaken superimposition (adhyāsa) that is sublated (bādha) by the teaching.

There is extensive support for these definitions, from both scriptures and Śaṅkara bhāṣya-s, emphasizing that the realization of our already existing reality as Brahman (liberation) comes only from knowledge. It is the efficacious attainment of that knowledge that is called ‘enlightenment’ as explained by the metaphor of the ‘tenth man’.

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Self-study of The Upanishads

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It is heartening to see a growing number of analytically-minded individuals, trained in the modular rigor of Western education, turning to the Upanishads today. Unfortunately, when approached through isolated self-study, the profound Non-dual “Wisdom” these ancient texts impart often remains elusive, as they were traditionally designed for guided inquiry rather than as graded textbooks developed within a rigid framework of a pre-determined curriculum.

Consequently, there is a distinct danger that an overconfident reader, studying in isolation, may come away with spurious inferences—the very concepts the Upanishads seek to dismantle. Therefore, the scriptures consistently advise an earnest spiritual aspirant to seek out a competent teacher (Guru) with utmost humility ( see: 1.2.12, muNDaka; 4.34, BG; 1.1.5, US (Prose); etc.) to truly attain Non-dual Wisdom.

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