Category Archives: Guest Writer

Occasional essays by guest writers

Shri Atmananda (Krishna Menon)

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One of the greatest teachers of the twentieth century
by Philip Renard

I am pleased to present the first of a two-part article from Philip Renard, about the Direct Path master, Atmananda Krishna Menon. See Philip’s lineage at https://www.advaita.org.uk/teachers/atmananda_parampara.htm

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It is a pity that until this day the great Advaita teacher Shri Atmananda (Shri Krishna Menon, called Gurunathan by his disciples) remains a rather unknown figure to many people. With this article I hope to contribute to the recognition of the importance of him as a Source for direct understanding of ultimate Truth.

              Two small books written by him, Atma-Darshan and Atma-Nirvriti, form together in fact a modern Upanishad. Upanishads are classical texts that have been added to the Vedas as concluding parts since about the eighth century BC. The term Vedānta (Veda–anta) indicates this; it means ‘the end (anta) of the Vedas’, and is a reference to the Upanishads.1 A modern Upanishad is a collection of statements so definite that the Vedanta tradition begins again, as it were. Not a commentary on something existing, but a text that has emerged from current, ‘ever fresh’ Consciousness.

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Q.527 Experiencing Brahman

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Q: What does this mean: You can’t experience brahman, but everything you experience is brahman?

A (ChatGPT): This statement is an expression of the non-dual nature of reality as understood in Hindu philosophy, particularly in the Advaita Vedanta tradition.

According to this view, Brahman is the ultimate reality that underlies all existence. It is an unchanging, infinite and eternal principle that is beyond all concepts and categories. However, because of the limitations of our minds and senses, we cannot directly experience Brahman as an object or as a concept.

Despite this, everything we experience is seen as an expression or manifestation of Brahman. In other words, all the objects and phenomena we encounter in the world around us are ultimately a reflection of the underlying reality of Brahman. In this sense, everything we experience can be seen as a kind of pointer or signpost that can lead us towards a deeper understanding of the nature of reality.

Thus, the statement “You can’t experience Brahman, but everything you experience is Brahman” is a way of expressing the non-dual nature of reality, in which the ultimate reality is both beyond all experience and yet present in everything we experience. It suggests that while we may not be able to directly experience Brahman as an object, we can still recognize its presence in the world around us and use that recognition as a means of coming to a deeper understanding of the nature of reality.

The preservation of the sacredness of Kashi

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A letter from a guest writer pleading against planned desecration of the city of Varanasi.

Dear friends,

I write this as a lover of Kashi-Varanasi-Banaras, the city I have been living in since 1989.

From the time I first came to Kashi in 1982 and then resided here for more than 33 years, many changes have happened in the city. The most important is the great increase in population and the arrival of motorized traffic, which has collapsed the city to a great extent. For many years, no developments or renovations were done.

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bAdha versus nAsha

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The following was posted to the Advaitin List by Satyan Chidambaran, who has agreed for me to record it here.

There is a distinction between bAdha (sublation) and nAsha (destruction) that the tradition makes.

To know that a Pot is not real, and only clay alone is real, one shouldn’t need to destroy (engage in nAsha of) the Pot appearance. One just needs to know clearly that the Pot is just a name and form and Clay alone really exists. Therefore, even when seeing a Pot, a “Clay j~nAnI” knows clearly that the Pot is mithyA nAma rUpa and Clay alone is satyam. This is bAdha of the Pot.

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Word by Word Scriptures

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From 2015 to 2017, I posted a series of ‘Notes on Tattvabodha’ (31 parts) by Dr. Vishnu Bapat. (Beginning at https://www.advaita.org.uk/discourses/bapat/bapat01.html.) These provided word by word translations of the Devanagari Sanskrit as well as an English commentary.

Dr. Bapat now has his own site at Vishnu Rao Bapat – Soulbliss where he has continued this practice and has similar translations of Bhagavad Gita, Atma Bodha, Dakshinamurti Stotram, Bhaja Govindam, Astavakra Gita, Amrita Bindu Upanishad and Devi Stotram.

Here, as an example, are two verses from the Bhagavad Gita. 

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Discussion of Advaita

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I feel it would be valuable to remind ourselves of the way in which we should engage in discussions about the posts that are made to the site. For this, I have located several messages to the Advaitin List, dating back to 1994(!) from Ram Chandran and Dr. Sadanananda.

First of all, the dctionary definitions:
saMvAda – speaking together, conversation, colloquy with; assent, concurrence, agreement with

vAda – speech, proposition, discourse, argument, discussion, explanation or exposition (of scriptures etc.); dispute with the aim of reaching the right conclusion, irrespective of who ‘wins’. 

jalpa – talk, speech, discourse; disputation with ‘overbearing and disputed rejoinder’; arguing for the sake of winning, irrespective of who is right. 

vitaNDa – cavil, fallacious controversy, perverse or frivolous argument, criticism; argument purely for the sake of winning the point.  

kutarka – fallacious argument, sophistry

Now for the historical posts. Apologies for any repetition in these, which is bound to be present, since the same points are being made:

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What Happens to other Jivas?

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Last month on AV I have seen a lot of churning of knowledge regarding Jivanmukta (JM) – does JM experience the world like a normal Jiva? It took me a while to understand what the differences were since I joined AV in the middle of these discussions. But now I can see two different positions regarding JM. These differences do not seem to matter as far as Videhamukti is concerned since per both point of views there is no experience of this world for a JM after shedding of the body. What is puzzling me and my discussion group is what happens to other jivas once one of the jivas is liberated – we seem to come to different conclusions based on each model. I want to share our conclusions and also our preferred models and the reasons for our preference.
Let me summarize the two positions being discussed as I understand them:

Position A
Dennis and Acharya Sadananda have nicely explained this in the following links:
https://www.advaita-vision.org/manonasha-not-the-literal-death-of-the-mind/
Sorting out ‘I’, ‘ego’, BMI, jIva, Ishvara and Atman (advaita.org.uk)
(Edited by Dennis) Continue reading →

Teacher and Seeker – Jan Kersschot

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Q: One of the things that bothers me massively is that certain Indian masters are so popular that people start to worship them as if they are divine beings. I run away from that because I don’t feel comfortable while seeing that on YouTube. On the other hand, I talked with people who were on a retreat with such a master, and they had gained a lot of insights in his presence. They also experienced authentic moments of deep recognition and clarity. So, I am a bit hesitant about how I should cope with this. I feel I have a deep desire to devote myself to something or someone. I am attracted to go and see such gurus, but I also have some pride inside me. What would my husband and colleagues say if they would see me bowing for an Indian master? What is going on in these places?

JK: You see, this is a nice example to illustrate the difference between duality and dualism. Duality is the difference between the person in the front who is the teacher, say of mathematics, and his or her audience, the pupils listening to him or her to learn the basics of mathematics. From an outsider’s point of view, the teacher is standing in front of the classroom and the pupils are sitting in the rest of the room. That separation is duality. And it is totally fine. In spiritual circles, a similar situation may occur. There is a duality between the master on the one hand and the followers on the other hand. That is again totally fine, it is just a distinction made by the mind. And if there are a lot of followers, it is normal that the teacher is sitting on a platform so that everybody can see him or her. When a spiritual leader like the Dalai Lama gives a speech to the United Nations, it is also similar. And people can be touched by his words on many levels as well. Continue reading →

Chaki: A Vedantic Perspective

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  Chaki – by Bimal Prasad

This is a household grinding machine called a ‘Chaki’, made of stone.  It has two parts:an upper plate and a lower plate. The upper plate is rotated over the stationary lower plate with the help of a handle fixed at its periphery.

There is a small vertical rod fixed at the centre of the lower plate which passes through a hole at the centre of the upper plate.  The rod serves as an axis around which the upper plate is rotated with the help of the handle. There is sufficient gap in the hole through which grain is poured.

While the grain is poured by one hand, the upper plate is rotated by the other hand with the help of the handle. The grain is pressed between the plates and is ground and powdered. After some time, the upper plate is removed and the grain powder is collected from the surface of the lower plate along with the powder which has come out through the gap between the plates in the course of manual grinding.

The chaki was a common sight in Indian households; no more now. Though physically out of sight, it has left a lasting imprint on the Indian mind because of its  metaphorical association with some Hindi couplets conveying deep meanings related to life and living. Continue reading →

Jagat Mithya – World is an Illusion

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Article and Book Extracts by Arun Kumar

Sri Adi Shankaracharya, the great master of Advaita who lived in the early part of the 8th Century said, “Brahma satya jagat mithya, jivo brahmaiva naparah”. It means Brahman (name of the Ultimate Reality) is the only truth, the world is illusory, and there is ultimately no difference between the individual Self and the Brahman.

Mithya means neither true nor false. The world cannot be false because we all clearly see and perceive it. Shankaracharya says that the world is not true either, because it is constantly changing and everything that the world has to offer is temporary, transient and impermanent.

A fine dining experience gives us joy. Try doing it continuously for a few days and one would start nauseating. A trip to a nice resort is highly relaxing. After just a few days the charm of the place wears out. Eagerly awaited vacation trip to someplace, after hectic running around and visiting various tourist sites for days, finally the heart cries “Home! Sweet Home!!” and longs for the comfort of the home.

That’s why Shankara calls this world as Mithya which means anything in this world can only give temporary happiness and not permanent happiness. Continue reading →