yatra supto na ka~nchana kAmaM kAmayate na ka~nchana svapnaM pashyati tat suShuptam | suShuptasthAna ekibhUtaH praj~nAnaghana evAnandamayo hyAnandabhuk chetomukhaH prAj~nastRRitIyaH pAdaH || 5 ||
tat suShuptam – That (is called) the deep-sleep state yatra supto – in which the sleeper kAmyatena ka~nchana kAmaM – desires nothing (not any desired objects) napashyatika~nchana svapnaM – nor sees any dreams. tRRiitIyaH pAdaH – The third aspect prAj~naH – (is called) ‘the one who knows or understands’, suShuptasthAna – the state of deep sleep. ekibhUtaH – (In this state), everything is undifferentiated (literally ‘one element’), praj~nAnaghana eva – just a homogenous mass of Consciousness AnandamayaH – full of bliss, hi Ananda bhuk – indeed the ‘enjoyer’ of bliss. chetomukhaH – (Literally) it is the one whose mouth is intelligence.
The third aspect of the Self is prAj~na. This is the deep-sleep state in which one neither desires anything nor sees any dream. Everything is undifferentiated; simply blissful Consciousness alone, gateway to the other two cognitive states.
Q: In ‘The Book of One’, you say: “If our true nature were allowed the freedom to experience to the full, what then? The Brihadaranyaka Upanishad tells us that “All the joys of the entire cosmos put together would be only a small drop of the bliss of this Supreme Being. Whatever little satisfaction we have, whatever pleasures we have, whatever joys we are experiencing, whatever be the happiness of life – all this is but a reflection, a fractional distorted form, a drop, as it were, from this ocean of the Absolute.” (Ref. 7)
Is there a way to get a taste such an ocean of joy while not ‘realized’?
A: This is a good question and highlights the dangers of attempting to relate the more ‘rapturous’ statements of the scriptures to the mundane experiences of life! When the Upanishad talks about the ‘bliss of this Supreme Being’, it cannot mean this literally. Brahman is non-dual, part-less, changeless, does not ‘experience’ or ‘know’ etc. In fact, whenever the word ‘bliss’ (Ananda) is encountered, it is a good idea to substitute ‘eternal’ (ananta) so as not to risk such a thought process. (See discussions at the AV site on ‘satyaM j~nAnamanantaM brahma’.)
Q: I would like to tell you about an experience I had recently.
I was walking the park and suddenly everything became clearer before my eyes and I was astonished I was like “ah….” in those few moments everything was myself and I was everything. I was the pavement I was walking, the trees, the bushes, the fences and the whole space was filled with myself without slightest gap like water fills a sea. I was everything and everywhere. I was omnipresent and all pervasive. I didn’t have a specific location as I normally experience with out body a specific location. At that very moment of experience I asked myself “what am I?” The answer very clearly and immediately dawned in me “peace, consciousness and bliss” it was an incredible experience of peace and awareness. It left a profound peace and awareness in me that since then all my desires have disappeared and I am in total peace all the time and nothing however good or bad from the outside moves me any longer.
Is this the experience or awareness of the Atma?
A: This is not really a question that is amenable to a short answer. There is a lot about it in my next book (‘Confusions in Advaita, Vol. 1’).
The short answer is ‘no’. You cannot ‘experience’ Atman. Experience requires an experiencer and a thing experienced – and that would be duality. You could also say that anything you experience cannot be Atman. You are Atman – the conscious experiencer – and anything experienced must be anAtman. But you might also say that, since reality is non-dual, there is only Atman-Brahman. Therefore, whatever you experience must also be Brahman.
Enlightenment is the intellectual realization of the truth of all this. It requires mental purification and then a process of listening to the teaching from a qualified teacher, clarifying any doubts through questioning and then a period of mentally going over all of this until it is clear and certain.
But your experience is not to be denigrated. It should serve as an incentive to investigate all of this properly!
Shankara explains that It is Pure Intelligence and is also Bliss. It is a Bliss not smitten with pain. It is serene, beneficent, matchless, spontaneous, ever content and homogeneous, he amplifies.
Shankara, however, says, we cannot close the issue at that. We should explore and understand better what exactly the word “Bliss” would mean.
In our normal parlance, “the word ‘bliss’ is generally known to denote pleasure.” The shruti uses the word ‘bliss’ as an adjective to brahman. Can we infer from this that shruti says brahman is pleasurable?
Here are a few more examples where the Upanishads talk of brahman and Bliss: Continue reading →
Ha, finally, a gentle streak of relief seems to have descended on to the faces of the assembled august Audience, sitting on the edge of their seats for hours with knotted foreheads, wide-open eyes and mouths, waiting in tension for the next onslaught of verbal missiles. None in the Royal Assembly could answer the final question of the Challenger and that decided what was at stake for the day. The fierce war of words seems to have come to a close when the well-statured Pundit, an embodiment of Knowledge Supreme, just began to take slow and steady steps, along with a horde of his disciples, followers and admirers, towards the exit door of the Royal Court. The gathered experts started to wipe the drops of sweat on their bald pates, foreheads and chest using their upper garment as a hand towel. Rolls of murmurs and exchanges opened up among small groups of the men, cascading into unclear sounds. Some people were talking within themselves or speaking to nobody in particular as they recapitulated the dense moments and the profound depths of the discussions. Continue reading →
Q: Good afternoon, I wonder if i may ask you about meditation please ? In particular TM, Transcendental Meditation.
I have been meditating twice daily for two years now and have not noticed any changes, no more calmness or anything really. I enjoy it while i do it but the feeling does not carry over into daily life.
From your experience would it be best to give it up or persevere a little longer please ? Is there something better than thus type of meditation?
A: Can you describe in some detail what you actually do and what you find? Continue reading →
The sheath-related verses in the Panchadashi occur in Chapter 1:
The five sheaths of the Self are those of the food, the vital air, the mind, the intellect and bliss. Enveloped in them, it forgets its real nature and becomes subject to transmigration.
The gross body which is the product of the quintuplicated elements is known as the food sheath. That portion of the subtle body which is composed of the five vital airs and the five organs of action, and which is the effect of the rajas aspect of Prakriti is called the vital sheath.
The doubting mind and the five sensory organs, which are the effect of Sattva, make up the mind sheath. The determining intellect and the sensory organs make up the intellect sheath.
The impure Sattva which is in the causal body, along with joy and other Vrittis (mental modifications), is called the bliss sheath. Due to identification with the different sheaths, the Self assumes their respective natures.
By differentiating the Self from the five sheaths through the method of distinguishing between the variable and the invariable, one can draw out one’s own Self from the five sheaths and attain the supreme Brahman.
This is the first of a 3-part blog that I originally posted to Advaita Academy, on the subject of the pa~ncha kosha prakriyA, probably better known to most as the metaphor of the ‘Five Sheaths’.
Simplistically, this is the idea that there are various levels of identification of ‘Who I really am’ with aspects of the body-mind and that these have to be recognized and dropped so that I can realize my true nature.
However, because of the way that this idea is sometimes presented, there is often a serious misunderstanding on the part of the seeker who, taking the metaphor in a more literal sense, mistakenly believes that the self is literally ‘covered over’ by these ‘layers’ and somehow has to be ‘uncovered’, like some Russian doll. This misunderstanding may be reinforced by the notion of the Self being ‘hidden in the cave of the heart’ – another potentially misleading idea that I have discussed before. Continue reading →
Part 29 of the commentary by Dr. VIshnu Bapat on Shankara’s Tattvabodha.This is a key work which introduces all of the key concepts of Advaita in a systematic manner.
The commentary is based upon those by several other authors, together with the audio lectures of Swami Paramarthananda. It includes word-by-word breakdown of the Sanskrit shloka-s so should be of interest to everyone, from complete beginners to advanced students.
Part 29 explains what happens to the j~nAnI and his accumualted karma on enlightenment.
There is a hyperlinked Contents List, which is updated as each new part is published.
Q. If you have the time (and inclination) I would really love to get some clarification on exactly what you mean when you write “There is still a personal self after enlightenment; it is just that it is now known not to be who I really am; it is simply a ‘reflection’ in the mind.”
As stated I would tend to label what you seem to be calling “enlightenment” as a transpersonal perspective, not a transcendent one. But as I said earlier, words are terribly slippery and do not necessarily covey the same meaning to the recipient as they do to the sender.
For example I absolutely know (and it is far more than simply an intellectual “knowing”) that I am not “Cate” – my personal identity, name, desires, dreams, experiences, thoughts and opinions. And yet I would hardly call myself enlightened.
My experience (and what a joke it is to phrase it like that since it is not “my” experience at all. But that’s the most convenient grammatical way to put it) is that the bliss of union arrives with the absence of “me” altogether. Oneness arrives with “my” departure. There have been hours and days and even weeks when the perspective of any sense of the personal self has disappeared altogether. The personal memories of Cate were there and available for use, as was the personality, but there was no shred of what I would call a “personal self” remaining.
A (Dennis): I wouldn’t have thought to put it like that but yes, enlightenment IS a ‘transpersonal perspective’ as opposed to transcendent. There is already only Consciousness, and you are that ALREADY. How could you be anything else? (There is nothing else.) So the problem of the unenlightened person is that they do not know this. To ‘become enlightened’ is to realize the truth of this. This is to realize that who-you-really-are is not the person or the mind. But this does not negate the appearance of body and mind.
So, if you ‘absolutely know this’, then you are enlightened. Denying that is simply giving in to mental habits of humility or whatever. (Of course, I don’t suggest that you go around claiming to be enlightened; this is not the sort of statement that is appreciated by most people!)
Experiences of bliss etc have nothing to do with enlightenment.