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 →
Here begins the promised article on pratibandha-s. It is actually one of the topics in the book that I am currently writing called ‘Confusions… for the seeker in Advaita Vedanta’. The book will be in two volumes: Vol. 1 – Knowledge, Experience and Enlightenment; and Vol. 2 – The World of Ignorance.
The first volume is specifically about aspects relating to what enlightenment is, how it is achieved, and its results; e.g. (facetiously) whether you gain it by reading books, dropping out of society or going into a permanent trance. The second volume will deal with what is actually taught by Advaita regarding the world, creation etc. and the various miscellaneous topics encountered on the way, such as ‘grace’, ‘teaching through silence’ etc. It will also cover the massive topic of ‘Ignorance’, although logically this might have been included in Volume 1.
Accordingly, if you read the posts of this topic (there will be 6 parts), you will encounter references to other sections and to sources that will only be referenced in the Bibliography. Please ignore these (apart from deciding that you must buy the book when it appears – probably second half of 2021.)
This post on pratibandha-s will cover the following sub-topics. Accordingly, please do not post comments on an early post that are likely to be addressed in a later one. Ideally, wait until all parts are posted before commenting, although I realize that some may find this difficult. 😉
pratibandha-s – Part 1
prArabdha – Part 2
nididhyAsana – Part 3
j~nAna phalam – Part 4
vij~nAna – Part 5
‘Who am I?’ in communication
‘Who am I?’ in thinking
The ‘mixture of Atman and mind’ – Part 6
No one is ever liberated
Post-Shankara contributions to the concept – Part 7
‘How many of you agree with the theory that our consciousness ends when we die?’
A commentator: (There’s of course nothing called ‘Soul’ of a person that goes on to live forever in afterlife. I’m an atheist. I person believe that when we die, our brain and the entire body shuts down, and we meet an end. Those of us who experienced anesthesia knows how it feels when our brains are inactive.)
M. I for one do not agree. Bodies decay and die not so consciousness. The whole is greater than the part, and that whole can be called ‘life’, ‘existence’, or ‘consciousness’ – none of it reducible to the physical or material. All bipolar concepts, such as life-death, good-bad, one-many, mind-body, ‘you and I’ (‘me and the other’) are false in themselves– just concepts. There is only totality (‘what is’), namely, existence or being – not many existences (existents), but one existence; not many loves, but one Love . And all of us are in essence, that is, in reality, existence and love – they are not ‘two’ (love being Plato’s ‘higher Eros’ or desire) once plurality is ‘seen’ for what it is: a deception or narrow vision. Continue reading →
Q. ‘Is finding true self also a feeling or emotion?’ Quora
SK. Emotions and feelings are deeper than thoughts. Attachments and aversions are deeper than emotions and feelings. True self is deeper than attachment and aversions. Even though some people think of it as feeling or emotion, in reality it is much deeper than just that. The reality of true self only comes with direct experience of prolonged practice of consistent meditation for a long period of time. Continue reading →
Q: Many Vedanta teachers, nonduality, and especially Direct Path teachers answer the question “Who am I?” with these kinds of constructs:
‘I am that which is aware of objects. I am the awareness of objects. I am awareness.‘
I understand the intention of this way of formulating things; it moves the seeker away from the notion that s/he is this or that object (body, mind, etc.). But my problem with the formulation is that it seems to be presented as satyam, but it is in fact mithyam. (When taught properly it’s a good adhyAropa apavAda device, but many of the nonduality teachers I’ve read teach it as an ultimate truth, the foundation of their teachings.
The true (satyam) answer to “Who am I?” is “I am Atman/brahman.” And this is NOT synonymous with saying “I am awareness (or anything else that can be conceived, envisioned, described)” because Atman/brahman is beyond all attributes. So, if one were to avoid using the Sanskrit terms, my answer to “Who am I?” is something like:
‘I am the mystery.‘
My question for you as a traditional Advaita teacher is: What is the validity/usefulness of the “I am … ” constructs I listed at the beginning of this email?Continue reading →
Many misconceptions and misunderstandings appear to be prevailing about Yoga and samAdhi in Advaita. We shall take up in this Part of our Series, an assortment of those topics in no particular order and examine the possible correct position.
1. Yoga Terminology in Advaita:
The Sanskrit root “yuj” being common to words like ‘yoga, yukti etc. indicative of a union, we find that the Yoga terminology by itself is not an anathema for Advaita. The word “Yoga” appears in as many as 10 brahmasUtra-s (e.g. 1.1.19; 1.1.31; 2.1.3; 2.2.9; 3.1.26; 3.4.41; 4.2.17; 4.2.21 etc.). It is used 93 times with different meanings in Bhagavad-Gita. kaTha and svetAsvatara Upanishads too refer to ‘yoga’ practices and the latter particularly holds special praise for ‘yoga’ techniques. Shankara himself extols the effectiveness of practicing Yoga in his commentary at brahmasUtra (BS) 1.3.33.
We shall present in this Part – 2 how the word samAdhi is used in Yogavasishta (Yogavasishta is available as a pdf at this site). The word samAdhi occurs very ubiquitously in this text. It is used both in its Yogic and Advaita Vedanta meaning. A few select citations are illustrated below.
[We may, however, note that the original Commentator Shri Anandabodehndhra Swami Ji and also the current author Shri K. V. Krishna Murthy whose version is followed here belong to the tradition of Shankara. Hence we can expect the influence of Shankara in their interpretation.]
1.samAdhi is obtained through the practice of controlling the mind. Control of the mind can help to bring about the arresting of the senses from running after the worldly objects. So the Yogi’s desires for worldly things may disappear. Unless one realizes that all percepts are unreal and non-existent, practicing only samAdhi will not stop the yogi from going back to the worldly things when he is out of samAdhi. Just being in samAdhi will not bring about the knowledge that the visible world is untrue. It is necessary that one has to realize the false appearance of the world in order to be liberated. So one cannot attain liberation from the practice of deep meditation alone. It requires the Knowledge of Self.”
samAdhi is a highly technical term in Yoga and also in Vedanta. However, paradoxically, the word does not stand to convey the same ‘concept’ in a rigid and fixed manner in all its occurrences across different scriptural texts. Like all other Sanskrit words in the scriptures, the word attains a lot of fluidity and delicate malleability in the hands of the Sages and ancient authors to convey a very precise and what is otherwise inexpressible philosophical idea. Such flexibility in the use of technical words is unknown and unimaginable in the West, particularly so if one is trained in the modern science. Therefore, it is important to bear in mind that one cannot nail the meaning of the word as per one single definition when comparing its usage across different texts by different authors of different times. ‘anubhava’ and ‘anubhUti’ usually rendered into English as “experience,” often used in association with samAdhi, is another such word that needs care in handling.
As we are aware, the teacher to disciple communication was predominantly oral in the ancient times and the meaning of a word smoothly and innocuously changed as per the context and the lineage of the teacher. Hence, it was considered that a disciple must approach a competent teacher and s/he has to be tutored face to face by the teacher as per the recension followed in that lineage. Jumping across different lineages or intermixing diverse systems of teachings without fully adhering to a specific one till the end can only result in confusion. Book-learning is also almost an impossibility in the absence of a teacher who would provide the authentic word meaning as can be understood from the famous example of the same word ‘satyam’ occurring twice in the same sentence in the same mantra but with two different meanings: Continue reading →
Here is the 364th verse of the vivekachUDAmaNi, as translated by Swami Ranganathananda, of Ramakrishna Math: “Reflection should be considered a hundred times superior to hearing, and meditation a hundred thousand times superior even to reflection, but the nirvikalpa samAdhi is infinite in its results.” The verse is referring to shravaNa, manana and nididhyAsana initially and, traditionally, this is the ‘complete set’, taking one all the way to realization and jIvanmukti. But here, it goes on to imply that nirvikalpa samAdhi is vastly superior. As Swami Ranganathananda puts it: “Our first hand experience of the non-dual reality is infinitely greater than meditation. They can’t be compared… no wise man would give up the infinite bliss of non-dual experience and revel in unsubstantial things like reading and thinking. Reading, thinking and meditation are nothing compared to the direct experience of the reality.”
But here, one has to ask the question: who is experiencing what? And, if it is an experience (i.e. in time), it has a beginning and necessarily an end also. How does this stack up with the idea that NS equates to Self-realization? Swami Satprakashananda even says later in the book that few seekers attain NS and even fewer return to ‘normal consciousness’ subsequently. “Their experience of NS is, as a rule, of short duration and hardly repeated. They leave the body in that state and attain Liberation (videha mukti). In exceptional cases the body stays alive in NS for twenty one days at the most, and then drops like a dry leaf.” Continue reading →