Adhikāri

Adhikāri means the one who is qualified. On hearing this, there is ākāṅṣā, expectation, in our minds, as to qualified for what?

So, adhikāri is a contextual word. This has to be understood.

Adhikāri in this context means, one who is qualified for ātma-vidyā, self-knowledge. And a number of the qualifications are listed.

A key point to note is, it should not be given to one who is not an adhikāri. Kṛṣṇa says in Bhagavad-gītā 3.29, that one who is not discriminative, one of the qualifications for being an adhikāri for ātma-vidyā, should not be distrubed.. he should be left alone.

Ātma-vidyā is to be given only to those who seek it, and amongst those who seek it, to only those who are qualified.

Thoughts on Seeking and Seekers II (adhikaris)

2 Shri GangaRegarding preparation the only difference I see between traditional advaita vedanta and Western advaita satsang teaching is: traditional teaching owns up to the need for preparation whereas Western teaching usually doesn’t. Yet most Western teachers are constantly occupied with working on the preparation of seekers. The talks published on their sites and even more those that are made into DVDs or CDs, must not deceive one. Continue reading

adhikAritva – Graduate Quals !?

Whenever I hear of ‘adhkAritva’, I am reminded of the ‘Graduate Quals’ or Prelims in the North American Universities.

Every aspiring candidate for Grad studies  has to cross these  nightmarish (for some) mandatory ‘hurdles on the course’ in order to “to continue studies at a higher level, and/or allow the student to comprehend his/her studies and see how prepared they are for the looming” super-knowledge he/she will earn.

In India, I understand, that such Prelims are introduced for admission of even Nursery class students by some elite schools to filter the mad rush of applications from the parents seeking the entry of their wards into the portals of those exclusive repositories of wisdom.

Perhaps there is a reason for all such uncanny devices of regulation and control where an ‘organized educational program’ requiring an approved Governmental Accreditation is involved

But for imparting the simple teaching that, at its core, says you are already that ‘nitya suddha buddha mukta‘ which you seek to know, do we have to have these mandatory regulations?

In fact it is said in spiritual matters that there is no teaching unless a question is asked. And it is equally true that there cannot be a fixed  teaching cast in a rigid framework of curriculum because the teaching has to be molded as a melodious tune in a waltz-like dance with the spiritual aspirant’s questions. There cannot be ‘institutionalization.’

After all, it is not about running the ‘business’ of “teaching shops” with product guarantees in a market environment. The spiritual Seekers these days come with a maturity of brain and having had varied experience in the phenomenal world. They come (mostly) with open minds to ‘question’ and are courageous to be irreverent (not impertinent).  These are not like the students in the good old ancient days when a ‘brahmachari’ is sent away to the ‘Gurukula’ at the tender age of 7-10 when even the brain cells of the kid have not yet matured, basic knowledge skills and analytical acumen are not yet learnt and the lad had to be educated even in the three R’s. Enormous times are spent in preparing their wavering child-minds to develop focus and attention, deductive and inductive logic, discrimination and discretion etc. Do we need to repeat all that on a 30 or 40 or 50 or whatever age person?

All that the advaita teaching talks  about is deconstructing the belief structures of the seeker. If the belief is in ego, egolessness is the teaching. If the belief is a hidden feeling in the nooks and corners of the body or mind, the teaching has to shine light to illuminate those hidden quarters.

On another note, it has to be said that the programs for ‘training trainers’ have perhaps a greater need for implementing stricter eligibility criteria.  The reasons are obvious. The prospective teachers have a responsibility not to mislead the eager seeker, should be able to maintain the pristine purity and integrity of the essence of the message and so on.

So steps to regulate them will hopefully help in curbing the mushrooming growth of the ‘industry’ of spiritual teaching being run on MNC marketing models, self-perpetuating their own authority and ‘brand development’ through their “Quals.”

Three neo-Advaitin Quotes

Three quotes from neo-Advaitin teachers on the value of seeking, and finding the truth (or not):

Spiritual seeking is the art of walking in very small circles. This does two things: it creates the illusion of motion, of getting somewhere; and it prevents one from stopping, from becoming still, which is where one would look around and see the futility of it all. David Carse

We all have a deep longing and a deep fear of the discovery of what we are, and the mind devises any way it can to avoid this discovery. The most effective way it avoids awakening is to seek it. Tony Parsons

Spiritual seekers do not become finders. Nathan Gill

Thoughts on Seeking and Seekers I (adhikaris)

East:WestIn this series I intend to post several short essays reflecting, from different angles, the topic of the month: adhikaritvam, the eligibility of the seeker. Along the lines I started in 2011 in Advaita Academy, I would like to point out the differences and similarities of Western and traditional Advaita – this month in respect of how to approach the students of both.

In Vedanta, the need for the preparation of the seeker is beyond question and the nine virtues of sAdhana chatuShTaya sampatti are considered to be prerequisites for anyone who wants to find a guru and embark on the path of knowledge. Not so in most Western Advaita where all this preparation is thought to overcomplicate matters.” Continue reading

Sadhana-Chatustaya

It is too much to try and learn by heart the list of qualifications (sadhana chatustaya) before one can be considered an aspirant to liberation (moksha), unless it is learnt at an early age (which would be useless).  Anyone could think of a way to reduce the number of items in the list (3 + 6 = 19) to something practical. If ten people would try to do that, none of them surely would come up with the same list, or the same number. Which ones of the qualifications have priority, and in what order?

For Sri Atmananda -Krishna Menon, the primary qualifications are sincerity and an intense desire to know the truth – these two are sufficient. Elsewhere he made a list (“roughly”) of four requirements:

1. The aspirant should know for certain that there is ‘something’ beyond the appearance of the world of objects.

2. The aspirant should steadfastly keep away from all personal predilections, notions and information about the object of his enquiry.

3. The aspirant should be free from all kinds of religious hankering.

4. The aspirant should have a firm determination to overcome all obstacles to the Truth. (‘Notes on Spiritual Discourses ‘-1426)

That also is difficult to retain, though easy to understand.

Another alternative: To do karma yoga for an undetermined period of time. This is from Sri Atmachaitanya.

Topic of the Month – adhikArI

adhikariThe topic for March is adhikArI – meaning a qualified seeker, i.e. someone who is mentally ready and has the desire to learn from a qualified teacher. (The ‘qualifications’ are those identified by Shankara as sAdhana chatuShTaya sampatti.)

Please submit your quotes, short extracts or personal blogs on this topic!

I – Pure Sweetness

Quote

Vicara begins with a course of uncompromising arguments within yourself to prove and affirm that you are not the body, senses or the mind, and that even when all these are changing in the course of the three states, you alone stand changeless as the background, knowing the apparent changes.

When the argument hits home, the objects drop away, one by one, until at last you stand alone in your own glory as the background. Then you cannot even say ‘I know’, because there is nothing else to be known and you stand as that knowledge, pure. This is, in short, the course of Atmavicara.

madhuryyattal anya vastu madhuri krtam akayam,

vastvantarattal maduryyam madhuri krtamayita .

[It is from sweetness that some other thing can get to be made sweet.

But sweetness in itself is not made sweet, by any other thing.]

Bhasha Pancadashi, Pancakosha-viveka, 15 (Malayalam translation)

This is a significant verse to show the self-luminosity of Atma.

By association with sweetness, any other thing becomes sweet. But sweetness by itself does not need the association of anything else in order to be sweet.

Similarly, all objects become known when they come into contact with the ‘I’. But the ‘I’ does not need the help of anything else in order to be known. It shines, by itself, even in deep sleep where no object exists. Therefore the ‘I’ is self-luminous.

Notes on Spiritual Discourses of Shri Atmananda, taken by Nitya Tripta, note 1081

Quote

To begin with I, Awareness, seem to be in the world, then the world seems to be in Me and finally the distinction between Myself and the world dissolves.

Rupert Spira from his website

Self – Not an object of knowledge

Quote

The Sage is often loosely described as ‘one that knows
the Self’. But this is not intended to be taken in a literal sense.
It is a tentative description, intended for those that believe
ignorance to be something that exists; they are told that this
ignorance is to be got rid of by winning ‘Knowledge of the
Self’. There are two misconceptions in this. One is that the
Self is an object of knowledge. The other is that the Self is
unknown, and needs to be known. The Self being the sole
Reality, He cannot become an object of knowledge. Also being
the Self, He is never unknown. The ancient lore tells us that
He is neither known nor unknown, and the Sage confirms it.

Maha Yoga or The Upanishadic Lore in the Light of the Teachings of Bhagavan Sri Ramana, Who”, Sri Ramanashramam, No ISBN.