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
Q. Is the standpoint of the Vedanta man not the doer? If so, where does his/her personal responsibility begin and end? (from Quora)
A. Individual man is a doer (and an enjoyer) so long as s/he identifies themselves as such, thus reaping the results of their actions. If the presumed – seemingly independent – individual knows that s/he is in essence the supreme Knower/Actor, that is, pure Consciousness, then actions, enjoyments, happen, but s/he does not claim any of that: any response comes directly and spontaneously from Consciousness.
Bear in mind, though, that it is not Consciousness itself which acts, rather it is behind all actions: ‘It is the hearing of hearing, touch of touch, mind of mind’, speech of speech’, etc. (Ke Up, 1-2) as their background or substrate.
‘Mind alone – when ignorant – is the cause of bondage and mind alone – when enlightened – is the cause of liberation’ (Amrita Bindu). M.
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.
(These are from the translation by Swami Swahananda.) Continue reading
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.
A. Bhagavad Gita bhASya
“(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).
“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
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 brahma sUtra-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 brahma sUtra (BS) 1.3.33.
Patanjali Yoga sUtra # 3 explains samAdhi as:
तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥ – sUtra # 3, samAdhi pAda.
[tadA draShTuH svarUpe ‘ vasthAnam]
Meaning: For then (i.e. for samAdhi) finding our seeing principle entails insight into our own nature. Continue reading
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.”
– Way to Attain The Self-Knowledge, Ch 3, Origination. Continue reading
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
Experience versus knowledge – a brief look at samAdhi (Part 2)
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