Dissolving The Apparent World

 On the insistent questioning of the highly determined Naciketas, Lord Yama had no alternative but to reveal the secret code to ending the transient mortal world and realizing the “immortality” that one actually and already is.  It is not some thing new that one acquires. It is prAptasya prAptiH (प्राप्तस्य प्राप्ति:). Or, as kaTha says at 2.5.1, विमुक्तश्च विमुच्यते (i.e. becoming freed, one becomes emancipated. In other words, he does not take up a body again).

Shankara explains it in his own inimitable way unpacking the involved intricacies in simple words. He writes in his commentary at 1.3.14, kaTha in the following way:

एवं पुरुषे आत्मनि सर्वं प्रविलाप्य नामरूपकर्मत्रयं यन्मिथ्याज्ञानविजृम्भितं क्रियाकारकफललक्षणं स्वात्मयाथात्म्यज्ञानेन मरीच्युदकरज्जुसर्पगगनमलानीव मरीचिरज्जुगगनस्वरूपदर्शनेनैव स्वस्थः प्रशान्तः कृतकृत्यो भवति यतः , अतस्तद्दर्शनार्थमनाद्यविद्याप्रसुप्ताः उत्तिष्ठत हे जन्तवः |    — Shankara at 1.3.14, kaTha Upanishad. Continue reading

Shankara and Mind

In his comments on the post ‘SamAdhi Again (Part 2)‘, Venkat said: “Dayananda has nothing useful to say about realisation. All of his statements are his mundane interpretations that don’t reconcile to anything that the great masters from Gaudapada and Sankara have said.”

And “Could you provide a couple of quotes from Sankara to support your Dayananda comment:
“Therefore, the knowledge is that I am thoughtfree (nirvikalpa) in spite of the experience of vikalpa . . . mithyA is not a problem – it is useful; mind is useful and that is all there is to it””

This attitude was also supported by Shishya in his comment on the same post: “I think Venkat put it very well.”

Accordingly, I have collected together a number of quotations that support the contention that only knowledge (and not action or samAdhi etc.) produces enlightenment; that ‘enlightenment’ is nothing other than Self-knowledge arising in the mind; and that the mind continues after enlightenment. These quotations demonstrate that those readers who have been criticising Swami Dayananda and his followers have been doing so unjustly.

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A. Bhagavad Gita bhASya

2.21

“(Similarly) the same Self, which is in reality beyond all changes of state, is called ‘enlightened’ on account of discriminative knowledge separating the Self from the not-self, even though such knowledge is only a modification of the mind and illusory in character (and implies no real change of state).

2.56

“Moreover that monk (i.e. man of realization) is then called a man of steady wisdom; when his mind is unperturbed; when his mind is unperturbed by the sorrows that come on the physical or other planes; …and has gone beyond attachment, fear and anger.

and BG 2.55 says that a stitha praj~na is a man who drives away all desires that crop up in the mind. Continue reading