Dhruva was an adorable little boy. He saw his half-brother, Uttama, sitting and playing on the lap of their father, King Uttanapada. He too desired to climb on to the lap of Uttanapada. But his step-mother could hardly tolerate that. She gave a tight slap to him declaring that he was unfit to sit on the lap of the King as he was not born to her but to another queen. Crest-fallen and deeply hurt, the little kid, with his eyes full of tears, ran to his mother. His mother, a highly noble lady, consoled him and advised that he should achieve something so that people look at him with awe. The little Dhruva left the royal palace and went away to a distant forest. He met with a group of Sages in the forest and narrated to them his soulful story. They advised him to meditate on Vishnu. So, he embarked on a very austere and rigorous course of meditation. Regretting heavily the developments, the King and all his retinue, his mother, the queen and all his family implored that he should give up his askesis and return home. The King was even ready to abdicate the throne and promised to coronate him. But Dhruva was unrelenting. He did not succumb to the temptations and was uncompromising in his resolve. He pursued his meditation with greater vigor. He meditated on Vishnu, the Ultimate. Continue reading
Dennis made the following observations in a Comment at another thread @ 17:52 on Dec 23, 2020.
You have also misunderstood Shankara’s commentary on Brihadaranyaka Upanishad 2.4.13. What it is saying is that when the body-mind of a j~nAnI dies, the chidAbhAsa consciousness dies with it, since there is no longer a mind to reflect the ‘original’ Consciousness. It does not say anything at all about the world disappearing or about the individual j~nAnI in any way disappearing prior to death of the body. The chidAbhAsa for the j~nAnI will continue until death. The world will continue to be seen by that j~nAnI even though it is now known to be mithyA.
I am afraid that the view expressed by Dennis above lacks shruti and bhAShya support. Perhaps, it resembles the confusion that Maitreyi had when she listened to her husband, Sage Yajnavalkya, at 2.4.12, brihadAraNyaka. Continue reading
Dennis seems to have ipso facto accepted a definition for jIvanmukta as given by Swami Vidyaranya in Jivanmutki Viveka (JMV) because he writes as follows in his Comment at another thread @ 16:12 on Dec 23, 2020:
“My version of jIvanmuktiviveka is that translated by Swami Mokshadananda, ISBN 81-7505-182-5 and it gives source references for all the non-original verses that are used. Open the book virtually anywhere and you see quotations from LYV. He even takes his definition of jIvanmukti from there! Continue reading
The दक्षिणाम्नाय श्रीशारदापीठम्, शृङ्गेरी (dakShinAmnAya shrI shAradA pITham of Sringeri) launched with the blessings of Shri Bharati Tirtha Mahaswami, a modest “searchable” database of Shankara bhAShya-s on the three canonical texts of Advaita over six years ago – on the Shankara Jayanti on May, 20, 2014.
Without doubt it is a stupendous and fantastic job carried out by several dedicated workers from The Sringeri Math at Srirangam; The Sri Shankara Advaita Research Centre, Sringeri; Sriranga Digital Software Technologies, Srirangapatna and many others. The first offering of Advaita Sharada is a text searchable, extensively hyperlinked Internet edition of the Sri Shaankara Granthavali, published by the Vani Vilasa Press, Srirangam. It has been under constant improvement ever since and since about a year ago, additional texts like prakaraNa grantha-s, commentaries and sub-commentaries have been added to it. There are also plans to introduce multimedia “Leveraging audio, video, commentaries, sub-commentaries, notes, tags and hyperlinks,” and “to provide a platform for in-depth research and additional learning for seekers, scholars and students.”
The link to the top page is: https://advaitasharada.sringeri.net/
The page comes with 5 Navigation buttons at the top. They are: Continue reading
On the insistent questioning of the highly determined Naciketas, Lord Yama had no alternative but to reveal the secret code to ending the transient mortal world and realizing the “immortality” that one actually and already is. It is not some thing new that one acquires. It is prAptasya prAptiH (प्राप्तस्य प्राप्ति:). Or, as kaTha says at 2.5.1, विमुक्तश्च विमुच्यते (i.e. becoming freed, one becomes emancipated. In other words, he does not take up a body again).
Shankara explains it in his own inimitable way unpacking the involved intricacies in simple words. He writes in his commentary at 1.3.14, kaTha in the following way:
एवं पुरुषे आत्मनि सर्वं प्रविलाप्य नामरूपकर्मत्रयं यन्मिथ्याज्ञानविजृम्भितं क्रियाकारकफललक्षणं स्वात्मयाथात्म्यज्ञानेन मरीच्युदकरज्जुसर्पगगनमलानीव मरीचिरज्जुगगनस्वरूपदर्शनेनैव स्वस्थः प्रशान्तः कृतकृत्यो भवति यतः , अतस्तद्दर्शनार्थमनाद्यविद्याप्रसुप्ताः उत्तिष्ठत हे जन्तवः | — Shankara at 1.3.14, kaTha Upanishad. Continue reading
Swami Krishnananda Saraswati of The Divine Life left his mortal coil on this day in 2001. He tells us in his explication of the chAndogya Upanishad that “With the present state of (our) mind it is not possible to understand what the perception of a Jivanmukta could be. We can only have comparisons, illustrations and analogies. But what actually it is, it is not possible for us to understand.”
Nevertheless, for a seeker on the Knowledge path, the topic whether the visible world (which does not exist in reality even now) will continue to appear after Self-realization or not, whether it would disappear like the proverbial snake on the rope or will continue to show up like the ghostly water in a mirage is ever evocative. That is, at least, until the final tipping point happens. The interest in this topic cannot be said to be driven by mere idle academic curiosity. There is a genuine internal “urge” in every seeker to measure up oneself in assessing whether one’s own understanding of the Advaitic doctrine has remained at an intellectual level or has percolated down viscerally. Perception of a world can be a very easily testable “Marker” toward such an end. Continue reading
The Post on “The ‘I-am-realized’ Delusion – 5” said, quoting Shankara, towards its end, that “Disembodiedness is the intrinsic nature of Atman” and that is liberation. The immediate question that arises then is “How to be disembodied?”
Before we answer this question, it is necessary to be absolutely clear in our mind about who is asking this question and why. If the question is being asked on behalf of the body and the reason for asking is to get rid of the miseries, sorrows and pains that the body undergoes in the world, well, Advaita in general and disembodiment in particular, is not the solution. Does it mean that the body’s problems of disease, decay, hunger, destitution cannot be solved at all? One cannot say “No.” However, one has to look for some other routes to achieve that. But those routes will not lead one to ‘Liberation’ – freedom from being born in the world. Continue reading
The Non-dual message of the Advaita doctrine is so deceptively simple that one feels tempted to say “I got It,” though in reality s/he has not. Fortunately for us, various scriptures and authorities like Shankara offer a number of means to test ourselves on our progress on the Knowledge Path so that we do not foreclose our sAdhana (practice) too soon. All through this Series of posts, we have been trying to provide many hints and markers that may help a committed seeker in protecting himself/herself from deluding prematurely that s/he is “Self-realized or Enlightened.” It has been our endeavor to present reliable self-appraisal mechanisms based on authentic sources and we shall continue below with a few more easily doable means of verifying the state of our “Realization.”
Shankara does not mince his words when he says at both 1.4.7 and again at 1.4.10, brihadAraNyaka:
अविद्याशोकमोहभयादिदोषनिवृत्तेः प्रत्यक्षत्वादिति चोक्तः | — Shankara at 1.4.10, brihadAraNyaka. Continue reading
We have from Bhagavad-Gita:
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ — 4.24, Bhagavad-Gita.
Meaning: brahman is the offering, brahman the oblation; by brahman is the oblation poured into the fire of brahman; brahman verily shall be reached by him who always sees brahman in action.
Some people who delude themselves to be Self-realized cite the above verse and argue that they see each and every object to be brahman. It is blatantly an inadmissible argument because it would imply that the indivisible brahman has divided Itself into multiple bits and pieces.
The shruti is very categorical when it tells us:
एकधैवानुद्रष्टव्यमेतदप्रमयं ध्रुवम् । — 4.4.20, brihadAraNyaka:
Meaning: It should be realized in one form only, (for) It is unknowable and eternal.
Shankara comments at the above mantra: “Since It is such, It should be realized in one form only, viz. as homogeneous Pure Intelligence, without any break in it, like the space; for It, this brahman, is unknowable, owing to the unity of everything (in brahman).” Continue reading
Narada climbs up the staircase from Name up to Spirit almost hopping and jumping spurred by his own enthusiasm and curiosity. He asks his venerable teacher at each step after meditating, “What’s next?” He, however, falls absolutely silent after meditation at the level of Spirit, the 15th itself. He has another flight of steps to take to reach the Ultimate, the Absolute!
Swami Krishnananda of the Divine Life Society tells us that the 7th chapter of the Upanishad expounds the magnificent doctrine of the bhuma, the Absolute, the plenum of Being, the fullness of Reality. But also cautions us that “As we go further and further in this chapter, we will find it is more and more difficult to understand the intention of the Upanishad. The instructions are very cryptic in their language. Even the Sanskrit language that is used is very archaic, giving way to various types of interpretations.” Though the words may look familiar, their meaning is significantly different and connote a much deeper sense. Continue reading