S. Letting go of ideas includes letting go of ’emptiness’. If you discover this emptiness, its reification is almost certain except in the cases of very deep realization. Why? Because of the latent tendencies of consciousness (not separable from mentation and all other sensory perceptions and modes) to re-create from habit energy. The letting go of all ideation continues. There is no thing called consciousness to hold on to or live inside of. It is all dependent origination. There is nothing that is uncaused that you can separate out from anything. It is impossible. There is just the stopping of all effort to change or transform what arises because the very nature of what arises is the same as this emptiness, which is not empty. It is free of all extremes including non-duality and oneness. It is a realization, no position, no attachment, no grasping. It is beyond imagination. There is no easy way to discuss it. Maybe it’s better to say nothing at all.
I wanted to interject another thought into our conversation. I find that you keep reducing our chat to a debate of Advaita vs Buddhism. This is not my intention. I am trying to speak from my actual experience and not throw in all the quotes of various scriptures, etc. After all, it is only through our own direct experience of the way things are that will have any meaning for us. Quoting the Buddha will not make me more right or more certain about some things if I don’t actualize them. I can even quote other sources that point to the same thing, but I don’t see the point. l don’t need to convince you of any of this. It’s not possible. An intellectual understanding will not suffice in these matters. It has to be in your bones.
S. Almost every Buddhist school recognizes Madhyamika as important teaching, but it is almost always subordinate to the direct teaching of the Buddha or the teacher you study with. Every Buddhist school is also in debate with other Buddhist schools. Theravada/Mahayana, Vajrayana/Dzogchen, Dzogchen/Mahamudra, Nichiren/Zen, etc. It is mostly academics that engage in these debates which never solve a thing. A real teacher will never involve you in comparative mind. They always show you the recognition of your nature which is never seen as a ‘thing’ and never separate from any ‘thing’. They leave philosophy behind. This is not to say that philosophy cannot inspire.
The tendency in all of us to want to believe in something lasting, all-knowing, and final, must be regarded in the same light as our learned beliefs that we acquire from our conditioning and cultures. The idea of racism, that one color, nationality, or faith is superior to another, for example, is embedded in all cultures. Through our ordinary minds, we can work this out to the point of disbelief, or even disappearance from our thoughts and feelings that will allow us to treat each other with respect and dignity.
In the same fashion, we can look at ideas and concepts of philosophical and religious meaning and believe that these hold truths and even ‘take refuge’ in them. These conditioned ideas get reinforced through group belief, authoritative declarations, and our grasping desire to find some lasting truth in something that we can experience or know. We never really grasp what these teachings are talking about except in our conditioned mind, our ability to retain and repeat, and believe. Continue reading →
Shankara differentiates what might be called ‘ordinary’ or ‘intellectual’ knowledge (j~nAna) from ‘transformative’ knowledge (vij~nAna). The knowledge becomes transforming – i.e. making it efficacious in conveying the status of jIvanmukti – when the gaining of it has been preceded by successful sAdhana chatuShTaya sampatti. In his bhAShya on muNDaka upaniShad 2.2.8, he says:
“Wise, discriminatory people (dhIrA) see through vij~nAna; vij~nAna is a special (vishihtena) knowledge (j~nAna), born out of the teaching of shAstra and AchArya (shAstra AchArya upadesha janitam), and received in a specially prepared mind, born (udbhutena) out of total detachment (vairAgya), having control of inner and outer organs (shama and dama), and which is therefore capable of upAsanA to begin with and later of nididhyAsana which together are called meditation (dhyAna). Through such a vij~nAna, wise people realize that the nature of the Atman (Atmatatvam) is non-different from the nature of Brahman (brahmatatvam)…” (Ref. 10)
‘Who am I?’ in communication
Who are we speaking of when we use the words ‘I’ and ‘you’ in writing and speech?
Since we are Advaitins, there are actually three possibilities:
‘I’ could mean Atman/Brahman, if used from the ‘as if’ pAramArthika viewpoint;
‘I’ could mean the reflected Consciousness (chidAbhAsa);
‘I’ could mean the usually understood ‘named person’.
One may think that the household and other responsibilities are impediments standing in the way of Non-dual practice. If one has followed this talk carefully, it can be seen that those are not obstructions at all. The seeker has to dissolve them all into his/her ‘Knowingness.’ People who are unable to do so call it as their ‘prArabdha’ – the inescapable effect of past actions. Concepts like the effects of past actions is invalid in Advaita. In fact, Advaita holds that the world itself does not exist because there is no creation and nothing was ever born. How then can prArabdha exist? There is no scope for rebirth or prArabdha when birth itself has not taken place. Continue reading →
‘pratyabhijna’ and ‘pravilApana’ form the two limbs of Advaita sAdhana. We have to practice these two with full involvement and clear understanding. Total commitment and unswerving focus are necessary for this practice to happen.
All our thoughts are the particulars sparkling out of the Knowingness. If we look at our thoughts from the stance of Knowingness, everything that is noticed including the body will dissolve in that vision. It is pravilApana.
We have to keep paying attention to the Beingness everywhere. Be focused on the all-pervading space-like Beingness which is present at every spot and ignore the form that pops up at each locus. It is important that we should not look at the Beingness as if it is an object sitting out there. We should get the feel that it is “I” as Beingness and Knowingness that is present at each locus. Such a vision requires total involvement. Continue reading →
If the world is the superstructure, like what is seen in a magic show, the Magician is the Knower, the Substratum! A seeker on the Knowledge Path pierces through the multiple layers of the superstructure to discover the base. He finds what is at the core. He knows that the ‘Universal’ has to be present wherever a ‘particular’ manifests. For example, if there is a bubble or foam or spray or a wave, he knows that water is the substance inside them all. Even an eddy can “be,” only if there is water.
The Advaitic seeker, hence, goes behind the apparent form to find the ‘Reality.’ He is aware that the world is merely an appearance of The Supreme Self and that the Universal and the particular exist woven together as the warp and the weft. Therefore, he understands that there is no occasion to be overwhelmed by the ‘appearance.’
I would like to announce publication of my book ‘Answers… to the Difficult Questions’. It will be ‘in the shops’ (if you know of a shop that sells this sort of book) on March 27th.
All seekers encounter problems periodically. A question arises which appears to challenge the veracity of their chosen path. If an answer is not found quickly, there is a great danger that the particular teaching will be abandoned and another sought. I cannot speak for other teachings but I know that traditional Advaita has answers to all (seeker-related) questions. This book records the questions from hundreds of seekers over the years and the answers I gave. (I first invited questions to my website in 2005.) It would be surprising if your particular worries are not covered somewhere and it is likely that there will be answers to many questions that have not yet occurred to you! (If you have one which is not answered, contact me via the website!)
The questions that are covered (over 450) can be read here but there are several problems with doing this. Firstly, the questions here appear in the order in which they were asked; questions covering a particular topic could be anywhere. Secondly, my own understanding and knowledge has obviously increased over the 15 years since I first began answering questions. Accordingly, my answers to early questions may not be as informed as they would now be. Thirdly, there is no introductory or summary material for the various key topics in Advaita. Continue reading →
Our mind is accustomed to get the impression of an object which has a finite shape (form). It is easy for the mind to think of finite forms. But AtmA is formless. Further, if AtmA were to be located at a particular place, the mind can see in that direction to find the AtmA. But AtmA is everywhere. It exists in all directions, at all points; there is no specific locus for It. The mind cannot look for It in all directions at the same time. The doctrine also says that AtmA is not an object to be seen but is “my own real nature.” How do I see my own nature? Therefore, it feels like a big effort to get a thought that corresponds to the AtmA.
As a result, we find the practice (sAdhana) in Advaita to be difficult. However, the very problems could be the cues which help us to have AtmAnubhava. We have from Bhagavad-Gita,
In order to experience the Self, AtmAnubhava, we should first know where the “I” is. If the ‘I’ is not already with us, we have to make an effort to obtain it.
In general, there are three ways by which we can obtain a thing. Say, we have to obtain a pot. If no pot is available, we have to newly produce (make) one. Or suppose it is available with someone or somewhere. We have to procure it from that place. Or, a pot is available but it is dusty or dirty. We have to wash off the dirt and make it neat and clean. These three ways are known as utpatti (production), Apti or prApti (procurement) and samskriti (refinement) respectively. Now let us apply it to the problem we have.
Do we have to newly produce the Self, or get It from some other place, or cleanse and refine the Self that already exists?
One may produce an idol or a symbol of a deity but none can manufacture the formless Self. Moreover, the knowledge that “I am” is already with us and that knowing itself is the Self. Therefore, we need not newly produce the Self. Continue reading →
[This Series of posts is based on Shri Yellamraju Srinivasa Rao (YSR)’s Audio Talk in Telugu – An Overview of The Advaita Doctrine – 4/192 .The write up here is a free translation after slight modifications and editing. The Talk was described by a seeker as “Powerful and Compelling.” I do not know if I could achieve that ‘force of persuasion and spirit’ in the translation. Yet I hope the Reader gets at least a flavor of the original if not the whole taste in this English rendition.]
Any philosophical knowledge system comprises three components – The Doctrine (siddhAnta), The Method or the Process (sAdhana) and The Results or the Fruit (siddhi). (‘siddhi‘ is attainment and need not be confused with ‘sAdhya’ which means aim or objective).
The doctrine expounds the subject matter of the teaching. The method or the process is the effort we make to experience what is taught. The result or the fruit is the fructification of our efforts, which is the im-mediated “experiential understanding” of what was taught.
We begin the study of any subject with an intention to learn and implement, and complete the study with an experiential understanding of the subject. We hope to experience a feeling of satiation at the end of the study. The effort to implement what we learn, sAdhana, therefore, is an important part of any teaching. ‘siddhAnta’ or the teaching is like a recipe, while ‘sAdhana’ is like cooking a dish following the recipe. In fact, the Sanskrit word sAdhana also means cooking! The siddhi or the fruit is the ‘contentment’ we get after eating the dish. Continue reading →