dhyAna and samAdhi

Meditation

dhyAna and samAdhi are quite fascinating, pretty alluring and romantically inspiring terms for an aspirant on the spiritual path. They are almost always spoken in a tone that creates an awe. They sound mysterious, other worldly and ethereal. Many stories are told in the Purana-s about highly revered Sages lost in deep meditation or samAdhi to the extent that they were unaware of their own body being buried in heaps of sand or eaten away by critters and crawlers. Hair-rising narratives too are often reeled out about the powers that dhyAna and samAdhi lead one to – clairvoyance, multiple accomplishments (aNimAdi siddhi-s), infinite longevity (ciranjIvatva), visitations to subtler worlds inaccessible to normal human beings and so on. There is hardly a spiritual Guru who does not harangue about the glories a seeker will be bestowed through practicing dhyAna and samAdhi. Some teachers would even make these as a pre-requisite before any true ‘knowledge’ is imparted. As a result, the words dhyAna and samAdhi acquired varying meaning. Teachers too historically used or interpreted them in different ways. We shall attempt to take a synoptic view particularly from a Non-dual perspective what these terms connote and their role and relevance for a seeker who has adopted the jnAna mArga (The Knowledge Path) in his/her pursuit of liberation.

The write up is structured as a Power Point Presentation downloadable as a pdf file at: http://www.advaita.org.uk/discourses/downloads/dhyAna_samAdhi.pdf. Continue reading

Nisargadatta terminology

A frequent contributor to the site, Vijay Pargaonkar has provided the following valuable information rearding the terminology of Nisargadatta Maharaj:

When references to Nisargadatta Maharaj and his teachings come up at the AV forum during discussions, the arguments often seem to become tangential. I think this is mainly due to the differences in terminologies and definitions used by the followers of Nisragadatta and the ones used in traditional Advaita forums.

Last week I came across a rare Satsang tape in Marathi where Maharaj clearly lays out his version of the Creation Model and Prakriyas while explaining various Advaita terms according to his definitions. I have excerpts of this Satsang translation (as I heard and understood) below, where I have indicated the Sanskrit/Marathi terms along with the English terms used by the translator – the translator has actually chopped the live recording and inserted his English translation in between.

Creation Model

Prior to your waking is Nirguna, the substratum of Waking. The Nirguna is not at all bothered by this samara (samara = ‘war (of life)’). In Nirguna appeared knowledge (Bodha).  This is pure Consciousness or Beingness or the Sense “I am” that has no shape or form. In this pure Consciousness there appeared a slight perturbation or movement and the pure Consciousness then grabbed a body-form (deharupa). After wearing this body form it started calling itself a man or woman while bound by different concepts (I am this; I am that; I am going; I am coming etc.). These concepts are all imaginary (Kalpana) and not real. Continue reading

The Mystery – Part 2

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Continuing this new, short series presenting the booklet by Bimal Prasad, in which he answers some ‘Rarely Asked Questions’ on Life. Primarily from the perspective of Advaita, questions addressed include the nature of happiness, consciousness, mind and ego. There is also practical guidance on meditation in the final chapter. Answers are relevant and succinct, so that many of the issues of interest to the seeker are covered.

This second part looks at the distinction between ‘I’ and the body-mind and identifes ‘Consciousness’ as being who we really are. See the Contents List or go straight to Part 2 of the series.

The complete (electronic form) booklet may also be purchased from Amazon.

Tattvabodha – Part 9

OLYMPUS DIGITAL CAMERAPart 9 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 9 looks at the makeup of the subtle body, its functions and purpose, from one birth to the next.

There is a hyperlinked Contents List, which is updated as each new part is published.

Vedanta the Solution – Part 23

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VEDĀNTA the solution to our fundamental problem by D. Venugopal

Part 23 begins the chapter on ‘Analysis of the subject in its three states of experience’. This first part looks at the three aspects of the body-mind-sense complex – the causal, subtle and gross bodies.

There is a complete Contents List, to which links are added as each new part appears.

Tattvabodha – Part 8

OLYMPUS DIGITAL CAMERAPart 8 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 8 looks at the makeup of the gross body, its functions and purpose, and the modifications that it undergoes.

There is a hyperlinked Contents List, which is updated as each new part is published.

Vedanta the Solution – Part 22

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VEDĀNTA the solution to our fundamental problem by D. Venugopal

Part 22 concludes the chapter on ‘Enquiry into the Self as subject’, equating Consciousness and Existence and looking at the relationship between the body-mind-sense complex and Consciousness.

There is a complete Contents List, to which links are added as each new part appears.

Q. 368 – vAsanA-s

Q: Do vAsanA-s belong to the causal body or the subtle body?  

In the subtle body camp I got a response from one of Swami Dayananda’s senior students saying that the causal body is pure ignorance with no attributes and that vAsanA-s “definitely belong to the subtle body”.   In addition, from my own quick review of some of Shankara’s basic works I can find no passage that says the causal body is anything but “avidyA” and find no mention of the term “ vAsanA-s ” anywhere.

In the causal body camp I have James Schwartz and multiple pieces of Chinmayananda literature.   In fact I have seen them equate vAsanA-s to avidyA by pointing out that avidyA and vAsanA-s are both caused by the guNa-s.

Can you help with this one?   What is going on here?  Btw, as an interesting side note, in Swami Dayananda’s extensive Gita course-books the word “ vAsanA-s ” does not appear once.

Answers from Ramesam, Ted, Martin and Dennis. Continue reading