Eight Upanishads (Topic-wise) Part 8

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Part 7

Part 9

5 Preparation

5-3-1 Kaivalya 1 to 4

Sage Asvalanya is a qualified student and he approaches Brahmaji, a qualified teacher, to teach him Brahma-vidyA which is beyond mAyA. It is pursued by noble persons as it destroys all the evils. The Upanishadic message is that both the student and the teacher should be qualified. A student should have four-fold qualifications by practicing karma yoga and upasana yoga. The teacher should have not only knowledge of Brahman, he should be established in Brahman and should possess communication skills. Established in Brahman means his life should conform to Brahm-vidyA. Communication skills are important because Brahman is not an object of knowledge in any conventional sense and is non-communicable and it requires special skills to teach. He should belong to a lineage of teachers and teach what he has learned from his teacher. He is prohibited from imparting a new teaching.

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The Darkness of Ignorance (Part 4)

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*** Read Part 3 ***

Observations triggered by Ghaṭa bhāṣya

If X is ‘bhāvarūpa’ – really existing, that ought to mean that it exists ‘in all three periods of time’. I would have said that, by that definition, like every other worldly perception or conception, darkness is not real. Every perception or conception is ‘mithyā’, neither ‘real’ (sat), nor ‘unreal’ (asat).

When Śaṅkara talks about ‘pot-absence’, it is obvious that he doesn’t mean that it is a really existing thing, in the way that a chair in the room ‘really exists’. What he means is that, in a discussion in a particular context such as this, we can treat something as ‘effectively existing’ when we both know what we are talking about and there is no confusion.

Suppose that you and I are having an argument about the pot that we believe to be on the table in room X of the museum. Suppose a third person comes in and tells us he has seen this pot on the table in room Y. This being the case, if I go into room X, I could say that I become aware of the absence of the pot. In that sense, it has a sort of meaning to say that the pot-absence exists in room X. But why anyone would want to talk in this way eludes me. I would just say that the pot isn’t in room X so I am prepared to accept the third person’s claim that it is in room Y.

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The Darkness of Ignorance (Part 3)

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*** Read Part 2 ***

Bṛhadāraṇyaka Upaniṣad 1.2.1

Absence

What is ‘absence’? It is simply a word we use to refer to the fact that something is not here. Suppose that the teacher realizes that little Johnny is not in the class again. He reports this to the head who says: “His absence has been noted”. What does this mean exactly?

Does it simply refer to whatever the headmaster has written in his little black book? Is it something belonging to Johnny that he ought to get rid of or leave at home when he comes into school? Presumably he cannot bring it with him to school because then he would no longer have it!

Obviously ‘absence’ in this context refers to Johnny himself. If Johnny’s absence is noted at the school, then clearly Johnny himself is not there. The two are mutually exclusive.

But all of this simply relates to the often baffling way in which language develops. All that we are talking about is whether or not Johnny is present at the school. When he isn’t there, we use this catch-all word to refer to the situation. The way in which we use it is as an adjective describing Johnny – ‘absent Johnny’ (again). We cannot use it as a non-qualified noun and say ‘there is absence’, because no one would know what we were talking about. It has to be connected to a noun and simply refers to the ‘non-presence’ of that noun.

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Eight Upanishads (Topic-wise) Part 7

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Part 6

Part 8

Chapter 4 Bandha

4-5 Mundaka Upanishad
4-5-1 Mundaka 1.2.1 to 1.2.10
In the first section of the first chapter, the Upanishad has introduced two types of knowledge, namely, lower knowledge and higher knowledge. The higher knowledge leads to freedom. We will see details in Chapter 5 on Preparation. The second section of the first chapter describes the general nature of rituals prescribed in karma-kAnda of Vedas. Agnihotra, the fire ritual was very popular in Vedic times. The Upanishad assures that the rituals are true in the sense that if performed as per scriptural injunctions, the desired results follow. However, the Upanishad wants the performers of rituals to know the associated limitations and pitfalls. They perpetuate bondage which is the other name of samsAra. Even the fulfillment of the desire of heaven is bondage, like a golden chain. Indiscriminate people are carried away by such material benefits. They are ignorant and fools. Here is how the Upanishad describes the state of affairs.

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New translation of Guru Vachaka Kovai (GVK)

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GVK is a poetical rendering by Muruganar of the teachings he heard from Ramana Maharshi. It has been translated by David Godman et al, and by Sadhu Om and Michael James.

Sadhu Om was another disciple of Ramana Maharshi and close associate of Muruganar.

I was not aware that Sadhu Om had written a Tamil prose rendition of GVK, arguably making it easier to follow than the original. I stumbled across Robert Butler’s translation of this work, published in 2023. It reads very well, and at a few points, he has included Sadhu Om’s commentary and that of Muruganar – when they are needed to clarify the intent.

https://www.lulu.com/shop/robert-butler/guru-vachaka-kovai/paperback/product-wmdpzv.html?page=1&pageSize=4

The Darkness of Ignorance (Part 2)

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*** Read Part 1 ***

Brahmasūtra 2.2.28

Darkness as a Physical Entity

It is true that it is possible to conclude that Śaṅkara regarded darkness as an actual entity. One of the passages in support of this is his bhāṣya on Brahmasūtra 2.2.28. As already noted, he is arguing with the Buddhists and talking about ‘creation’ and the existence of the world. At one point he says:  

tamaso darśanāt, prāgabhāva iva tamaso darśanaṁ dṛṣṭi-pratyakṣatvāt.

Because of the perception of darkness, it is like the perception of prior non-existence, as darkness is perceived by the sense of sight.

Here, the ‘perception’ of darkness is not, in the empirical sense, like seeing a table in the room but in a metaphorical sense, as in the way the carpenter might visualize the table before setting about making it. Thus, just as we might say that ‘darkness prevents us from seeing the table in the room’ (after it has been made!), we say that ‘ignorance prevents us from realizing that we are Brahman’. But the truth of the situation is that there is no light in the room, and no one has put the knowledge into our mind.

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The Darkness of Ignorance (Part 1)

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Introduction

Any reader who has begun a study of Advaita will know that reality is non-dual, that who-they-really-are is Brahman or Consciousness. The seeker’s problem is that, although they acknowledge this as the ‘end point’, they do not yet really believe it. The purpose of the teaching of Advaita is to bring them to this realization – an ‘event’ in the mind which is called ‘enlightenment’.

It might seem self-evident that gaining this Self-knowledge is the same as ‘removing the ignorance’ which presently prevents that realization. But by changing the phrasing in this way, it is perhaps not surprising that some (both seekers and teachers) have then started to consider ‘ignorance’ to be an actually existent entity that ‘obscures’ the truth. It is seen to be analogous to the way in which darkness prevents us from seeing objects in a cave, for example. And there is a tendency for people to believe that darkness is a real entity also.

This way of looking at things is very common and has led post-Śaṅkara authors to pursue endless, esoteric arguments which are virtually incomprehensible to the non-academic mind (e.g. me!) and (as far as I can tell) have entirely failed to reach a consensus. I have addressed some of these issues in my book ‘Confusions in Advaita Vedanta: Ignorance and its Removal’ (it should be available from Amazon in 2025). Those discussions examine some of these aspects, although aiming to do so in a readable and understandable manner.

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Eight Upanishads (Topic-wise) Part 6

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Part 5

Part 7

Chapter 4 Bandha

4-1 Introduction Bandha means bondage. It manifests in many ways, e.g., insecurity, emotional suffering, anxiety, hatred, and jealousy. Physical suffering is not included. According to Vedanta, behind these manifestations, there is a feeling of limitedness and incompleteness which causes desires. Desire per se is not the cause of suffering. Binding desire causes suffering because a person is so dependent on it that its non-fulfillment imbalances him and he is in the grip of negative emotions and suffers. Desire has three defects. It comes in a mixture of sorrow. It is non-satiable. It makes a person dependent on it. If not fulfilled, it causes sorrow. Even if one desire is satisfied, it is replaced by another desire. Satisfaction is not permanent and if the reason for satisfaction vanishes, it results in sorrow.

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“When the cloth goes, the thread also goes”

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With reference to “Spiritual Aspiration and Practice,” I came across the following eye-opening and enlightening words from Swami Krishnanada of the Divine Life Society (Swami Sivananda Group):

 “This world is very valuable because this body is also valuable. It is a part of this world. As threads are connected to a piece of cloth or fabric, this body, this personality is vitally connected to the whole world of nature. This entire world is a large spread-out fabric, of which you are a thread. So when you speak of renunciation in the light of a religious enthusiasm or on account of a spiritual call from inside, when you think of renouncing, as every religion speaks of renunciation, ask yourself what you are going to renounce.

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Q.554 – Practice and Enlightenment

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Q: I have been a seeker for the past 25 years and now realize that Advaita is the optimum path. I would like to study full time but still need to pay the rent! How can I gain Self-knowledge while performing a mundane job?  Simply ‘being in the present’ cannot bring about self-realization.

Also, is it correct that ‘cosmic ignorance’ produces māyā and the universe? Īśvara and māyā produce the guṇa-s, which then determine the jīva’s individual ‘make-up’? If this is right, it seems that individual karma must be related to Īśvara as well? But I read that Īśvara has no karma, although responsible for ‘creating’ the gunas. I am confused!

A: The bottom-line answer to your question is that no, there is nothing that you can ‘practice’ or actively ‘do’ in order to gain enlightenment. The ultimate reality is that there is no creation and no ‘individual you’. Reality is non-dual. Who-you-really-are is the non-dual Consciousness and therefore you could say that you are already enlightened.

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