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Now therefore the description of Brahman: not this, not this

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From Shankara’s commentary on Gaudapada’s Karika (from Sw Nikhilananda’s translation):

II.32: “Though Atman is by nature pure and non-dual, yet It is not aware of Its true nature on account of such obstacles as the notions [Venkat: thoughts?] of happiness, unhappiness, corporeality, etc superimposed by ignorance. The purpose of scripture is to remove these illusory notions; thus it serves a negative purpose. This is accomplished when scriptures describe Atman as neti, neti. Thus dissociating from Atman such adjectives as happy or unhappy, which would make It an object, scripture indirectly helps to establish It as the eternal subject. The negation of attributes reveals the real nature of Atman”

II.36: “As non-duality, on account of its being the negation of all evils, is bliss and fearlessness, therefore knowing it to be such, direct your mind to the realisation of the on-dual Atman”

Note here that Gaudapa and Shankara, both differentiate between knowledge of what Atman is (which has been defined as negation of all notions, rather than any positive knowledge) and its realisation.

Then there is Shankara’s commentary on Brhadaranyaka Upanishad II.iv.12 (from Sw Madhavananda’s translation):

“That separate existence of yours, which has sprung up from the delusion engendered by contact with the limiting adjuncts of the body and organs, enters its cause, the great Reality, the Supreme Self, which stands for the ocean . . .  When that separate existence has entered and merged in its cause, in other words, when the differences created by ignorance are gone, the universe becomes one without a second.”

“These elements, transformed into the body, organs and sense-objects, from which the self comes out as an individual . . . are merged like rivers in the ocean, by the realisation of Brahman through the instruction of the scriptures and the teacher, and are destroyed. And when they are destroyed like the foams and bubbles of water, this individualised existence too is destroyed with them . . . After attaining (this oneness) the self, freed from the body and organs, has no more particular consciousness . . . How can the knower of Brahman, who is established in his nature as Pure Intelligence, possibly have any such particular consciousness? Even when a man is in the body, particular consciousness is sometimes impossible (e.g. as in deep sleep); so how can it ever exist in a man who has been absolutely freed from the body and organs? So said Yajnavalkya – propounded this philosophy of the highest truth to his wife, Maitreyi”

Note in the latter part of this quote the absence of ‘particular consciousness” being described in similar terms to the absence of objects/perceptions/thoughts in deep sleep.

Would welcome thoughts from traditional vedantins on your interpretation of this vis a vis the previous discussion on jnana being simply knowledge that is gained by a mind, rather than dissolution of all knowledge.

Is enlightenment an event in the mind?

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This is an interesting question which was initiated through the blogging of Ramesam and Martin on the need for both analyses and synthesis to arrive at knowledge and the conversation between Dennis and Anonymous. It might be interesting to explore this further?

The ‘traditional’ school of Advaita seem to argue that jnana is based upon knowledge that can be gained from scriptures and a competent teacher, together with a period of ‘purification’.

The realised masters of Advaita – most notably Sri Ramana and Sri Nisargadatta – but also the likes of Sw Chinmayananda, JK, Francis Lucille – would argue that mind is a necessary first step, but then it has to be discarded. If I can synthesise my understanding of their pointers – I think it is that the mind itself is just thoughts and this is the cause of the maya / illusion. Therefore to get out of the maya, to become a jnani, mind itself needs to be set aside; but of course a mind / thought cannot volitionally do this.

I’ve already set out some quotes in a previous thread with Martin under “Buddhi is also something perceived”, which includes one on ‘no mind’ from Gaudapada.

Here is what Vasistha had to say (from “The Vision and the Way of Vasistha” by BL Atreya): Continue reading →

Q.364 – Dispassion

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Q: I think I understand “Dispassion” and it’s importance, I’ve read “even loathing for worldly objects”. But I do have some passions or so it feels like it. For instance, I enjoy fabric and sewing “alot” is this just Brahman? At times it feels like an addiction. I don’t think there are judgements againt whatever passion one may have?? I guess I am just a bit confused. I am I guess in the beginning of my journey.

A (Ted): The Sanskrit word for “dispassion” is vairagya. Vairagya is defined as “indifference to the results of one’s actions.” Thus, dispassion is not so much a matter of the absence of desire as it is a matter of not depending on the satisfaction of any desires one does harbor for one’s sense of wholeness, completeness, and wellbeing.

 As long as one is ignorant of one’s true nature as whole, complete, limitless awareness, one’s desires spring from a sense of incompleteness and inadequacy. In other words, discomfited by the mental, emotional, and physical limitations with which one seems afflicted as an apparent person, one feels that if one obtains certain desired objects, attains a certain desired status, achieves certain desired goals, accomplishes certain desired feats, or becomes established in a certain desired state of mind, then one will transcend the limited, inadequate, incomplete person one takes oneself to be and consequently become better or whole or even enlightened. Continue reading →

“Who / what am I” is the fundamental question the buddhi has to decipher

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As one journeys through life, it may happen that questions arise as to what is the nature of the world around me, what is the purpose of life, how should one live, how / why do some experiences (good or bad) happen to me and not to anyone else. And for some, that may lead to a quest to find answers to such questions.

It may be that through science, through philosophy, or through religion one finds a path. The questions may initially be outwardly focused. But as one investigates the external world, the inevitable question must arise – what is the nature of ‘me’ that is trying to investigate the world?

So the ultimate quest has to be self-investigation; for without this self, there is no world that can be investigated. And in investigating the nature of one-self, one gradually realises that the body, mind and feelings are not really me, leaving only that which is the witness of all this. But this is elusive.

Vedanta is a set of beautiful pointers to help your buddhi gradually see the transiency of the world, and turn to the one constant that is conscious of the world. It is a pointer, because once the direction of travel is understood, it is no longer necessary to keep looking at the map. For understanding the vedantic scriptures is not the goal; understanding what is it that I am is the goal.

And to do that, it must be insufficient to simply accept some authority saying that ‘you are Brahman’. Liberation, freedom, can only mean absolute freedom from everything – including any and all authority. It means being able to stand alone, without any supports or crutches, and find out what it is you really are.

And so many of the sages of the 20th Century – Sri Ramana, Sri Atmananda, J Krishnamurti and Sri Nisargadatta advised just this.

Sri Atmananda commented (in Notes on Spiritual Discourses):
144: The basic error is the false identification of the ‘I’-principle with the body, senses or mind – each at a different time. This is the pivot round which our worldly life revolves.
151: Exactly in the way that the ego would examine other persons or activities outside you, standing separate from and unattached to the person or thing examined. Here you should stand separate from the body, senses and mind; and dispassionately examine them.

That thou art

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Brahman is Satyam (Reality), Jnanam (Knowledge), Anantam (Infinity).
– Taittiriya Upanishad, 2.1.3

There is no second thing separate from It which It can see.
– Brhadaranyaka Upanishad, 4.3.23

Through the mind alone is It to be realised. There is no differentiation whatsoever in Brahman.
– Brhadaranyaka Upanishad, 4.4.19

In me, the limitless ocean, let the wave of the world rise or vanish of itself. I neither increase nor decrease thereby.
In me, the boundless ocean, is the imagination of the universe. I am quite tranquil and formless. In this alone do I abide.
– Astavakra Samhita, 7.2, 7.3

Whose Story are You Living?

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There seem to be a lot of churches on Maui. The missionaries did a very thorough job here. As I drive around I often see a cryptic message posted on a sign board outside a church. Little sayings that I suppose are meant to bring one back into the fold.

When I see these messages I often try and look at them from the understanding I now have about the nature of reality and the way the world functions as a whole.

Here is one saying that I pass quite often posted outside a Baptist Church. “Whose story are you living, God’s or yours?
Continue reading →

Q.360 – Suffering

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OLYMPUS DIGITAL CAMERAQ: I have tried several spiritual paths and I was always stopped in my search by this question: How do we explain suffering?. Why does all pervading, partless, actionless Consciousness create, allow, dream of Auschwitz? Surely Consciousness could do better than this?

Answers are provided by: Ted, Martin, and Sitara. For answers by Dennis, see Q.24 and Q.33 and Q.62 and Q.120 and Q.294.

A (Ted): Your question is certainly understandable. It is the same question just about everybody has at an early stage in their spiritual understanding. It is based on a fundamental erroneous assumption we make about the nature of reality due to the conditioning we receive either directly from religion or indirectly from the religious beliefs that undergird the generally accepted perception of reality that informs the society.

 Our mistaken assumption is that awareness is an anthropomorphic (i.e. human-like) entity who has some overarching personal agenda and is orchestrating—or at least overseeing—the activities and events transpiring in the world with a vested interest in their nature and results. But this is not the nature of awareness. Continue reading →

Nathan Gill

Quote

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gillNathan Gill (1960 – 2014)

Enlightenment:

As Consciousness You are already awake and aware. In the play of life when there is exclusive focus as the individual, Your true nature is forgotten and there is complete involvement in searching for enlightenment or awakening. But You already are aware, already completely awake; it’s simply that this is veiled by appearances, the story of ‘me’ as an individual.

Whenever Your true nature is remembered the spell is broken. The pursuit of enlightenment is clearly seen as nothing more than the cosmic lIlA. Awakeness is already the case under all circumstances, regardless of contrary appearances in the play.

Transmission:

The guru and the disciple appear as images in the cosmic lIlA – the play of life. Maybe the storyline in the play is that through grace the disciple receives the blessing of the guru, and for as long as there is entrancement with the story of ‘me’ this can be an enthralling drama. In actuality though there is no transmission of anything from one to another because there simply isn’t anyone.

Practice:

No one becomes enlightened because in actuality there isn’t anyone. Only within the story in the play of life does striving to transcend individuality appear to have validity.

There is no individual that could become enlightened; no one that needs to attain or realize anything. The drama of striving to achieve enlightenment through various practices is limited to the play of appearances. What practice is needed to simply be?

All quotations from private Emails, reproduced in Back to the Truth: 5000 Years of Advaita (Paperback), Dennis Waite, O Books, Feb 2007, ISBN-10: 1905047614. Buy from Amazon.com or Amazon.co.uk