‘sAdhana in Advaita’ – 4/6:

[Part – 3]

If the world is the superstructure, like what is seen in a magic show, the Magician is the Knower, the Substratum! A seeker on the Knowledge Path pierces through the multiple layers of the superstructure to discover the base. He finds what is at the core. He knows that the ‘Universal’ has to be present wherever a ‘particular’ manifests. For example, if there is a bubble or foam or spray or a wave, he knows that water is the substance inside them all. Even an eddy can “be,” only if there is water.

The Advaitic seeker, hence, goes behind the apparent form to find the ‘Reality.’ He is aware that the world is merely an appearance of The Supreme Self and that the Universal and the particular exist woven together as the warp and the weft. Therefore, he understands that there is no occasion to be overwhelmed by the ‘appearance.’

Continue reading

Debate with a crypto-buddhist – 5

S. Whatever we call ‘Knowing our true nature’ it is something that is doubt free and possible in any given moment. It is always present no matter what the circumstances are, positive or negative, with thoughts and without them. This knowing is of a radiant nature that encompasses all appearances. It is all appearances, nothing is separated from it. If this is your experience, then indeed, your path has borne fruit. If not, finding a real teacher is of paramount importance. Nothing can replace what we call Transmission. A real teacher introduces you to your own nature directly.

M. You speak the words of Advaita Vedanta, including “a real teacher is of paramount importance”. It is indeed very helpful, almost indispensable — but, essential? Please allow me to make a few points for your consideration:

1). The teacher of teachers, guru of gurus, Dattatreya (as per the Avadhut Gita), when asked from whom he obtained his wisdom he replied that he had had 24 gurus: water, earth, space, moon, sun, maker of arrows… Yes, of course, not anyone can be a Dattatreya, the supreme guru – he had what we can call ‘spontaneous – or congenital – Atmanubhava’ (final intuition). But intuition is universal. ‘The wind bloweth where it listeth’ (Spiritus ubi vult spirat).

2). In the Gaudapada karika 1-18 (Gaudapada being grand-guru of Shankaracharya) one reads that ‘all concepts like Prapañcha (world of duality) – guru, shishya (disciple), etc., – are mere misconceptions. In his bhashya to this karika Shankara states that ‘these ideas are for the purpose of teaching which are (appear as) true until one realises the Highest Truth’. Then, as I wrote before, ‘mind becomes no-mind’ since there are no longer any objects, no multiplicity at all remaining.

3). As to Transmission of spiritual power from teacher to disciple (shaktipat), this is prominent in forms of Tantra, and one reads that Abhinavagupta elaborated on it extensively, but it is not a tenet of AV, as implied by what was said under #2.

 

S. Regarding #3: Transmission. This is something that is quite commonly misunderstood as something given or received. There is no giving of anything, nor receiving of anything. When circumstances converge and there is a conjunction between teacher/friend and seeker, there can be an unusual meeting of minds. This is just a figure of speech, but there is something behind this which cannot be shown. It is not Shaktipat which is really transference of energy that many people have experienced in the presence of certain people. This is not what I’m referring to at all.

Having a living friend with whom you can talk and observe someone who has ‘realized’ the ‘Highest Truth’ can be the greatest gift one can get. You see the living embodiment of this. That’s all I can really say about it. I would think the Hindu term ‘Darshan’ would be appropriate. Since your choice of traditions is Advaita, I would seek out someone whom you think is a living embodiment of it.

 

 

‘sAdhana in Advaita’ – 3/6:

[Part – 2]

Our mind is accustomed to get the impression of an object which has a finite shape (form). It is easy for the mind to think of finite forms. But AtmA is formless. Further, if AtmA were to be located at a particular place, the mind can see in that direction to find the AtmA. But AtmA is everywhere. It exists in all directions, at all points; there is no specific locus for It. The mind cannot look for It in all directions at the same time. The doctrine also says that AtmA is not an object to be seen but is “my own real nature.” How do I see my own nature? Therefore, it feels like a big effort to get a thought that corresponds to the AtmA.

As a result, we find the practice (sAdhana) in Advaita to be difficult. However,  the very problems could be the cues which help us to have AtmAnubhava. We have from Bhagavad-Gita,

प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम्    —   9.2, Bhagavad-Gita.

[Meaning:  Immediately comprehensible, unopposed to dharma, very easy to perform, imperishable.]

Krishna says that the Self is seen directly and easily at every locus. We need to understand carefully the implication of this statement. Continue reading

‘sAdhana in Advaita’ – 2/6:

[Part – 1/6]

In order to experience the Self, AtmAnubhava, we should first know where the “I” is. If the ‘I’ is not already with us, we have to make an effort to obtain it.

In general, there are three ways by which we can obtain a thing. Say, we have to obtain a pot. If no pot is available, we have to newly produce (make) one. Or suppose it is available with someone or somewhere. We have to procure it from that place. Or, a pot is available but it is dusty or dirty. We have to wash off the dirt and make it neat and clean. These three ways are known as utpatti (production), Apti or prApti (procurement) and samskriti (refinement) respectively. Now let us apply it to the problem we have.

Do we have to newly produce the Self, or get It from some other place, or cleanse and refine the Self that already exists?

One may produce an idol or a symbol of a deity but none can manufacture the formless Self. Moreover, the knowledge that “I am” is already with us and that knowing itself is the Self. Therefore, we need not newly produce the Self. Continue reading

‘sAdhana in Advaita’ – 1/6:

[This Series of posts is based on Shri Yellamraju Srinivasa Rao (YSR)’s Audio Talk in Telugu – An Overview of The Advaita Doctrine  –   4/192 .The write up here is a free translation after slight modifications and editing. The Talk was described by a seeker as “Powerful and Compelling.” I do not know if I could achieve that ‘force of persuasion and spirit’ in the translation. Yet I hope the Reader gets at least a flavor of the original if not the whole taste in this English rendition.]

Any philosophical knowledge system comprises three components  – The Doctrine (siddhAnta), The Method or the Process (sAdhana) and The Results or the Fruit (siddhi). (‘siddhi‘ is attainment and need not be confused with ‘sAdhya’ which means aim or objective).

The doctrine expounds the subject matter of the teaching. The method or the process is the effort we make to experience what is taught. The result or the fruit is the fructification of our efforts, which is the im-mediated “experiential understanding” of what was taught.

We begin the study of any subject with an intention to learn and implement, and complete the study with an experiential understanding of the subject. We hope to experience a feeling of satiation at the end of the study. The effort to implement what we learn, sAdhana, therefore, is an important part of any teaching. ‘siddhAnta’ or the teaching is like a recipe, while ‘sAdhana’ is like cooking a dish following the recipe. In fact, the Sanskrit word sAdhana also means cooking! The siddhi or the fruit is the ‘contentment’ we get after eating the dish. Continue reading

Karma and Advaita:

A Question asked at a Social Network Group:

“Is there a room for a concept of karma within non-duality? Is karma not another concessionary concept, useful only for the mind still caught in the belief of cause and effect?

A Reply:

It is very important and valuable in Shankara Advaita to have a correct perspective on ‘karma.’

It is, however, futile to expect or to give a one word or even a one line answer to the question. To do so will be an insult to the question itself!

Your hunch that “karma is another concessionary concept, useful only for the mind still caught in the belief of cause and effect” is very true, if you consider the seeker to be no more than a distilled mass of 2-3 lbs of brain. But fortunately or unfortunately, that mass of brain always comes with many appendages and appurtenances. Those can never sit tight! Continue reading

Is it possible to live without technology?

How possible would it be for you to live without Technology? (From Quora)

My answer: A given individual can live without technology – telephone, radio, TV, automobile – but society in general can no longer go back (how far back?) to the time of 3 or 4 generations ago. Everything has been ‘piling up’ and become more and more complex and, at the same time, integrated or intertwined more or less haphazardly. We need modern technology even if only to take us out of this mess – a mess which I don’t need to describe in any detail and which affects the whole world.

Are we at the point of no-return? Nobody knows. While there are dangers, there are also opportunities, advances and turn-backs. Each individual is like a cog of a great machine (or a thread in a tangle?), and only individuals can bring about some change for the better – others do it for the worse. It is like the ancient lore of good and evil in endless battle. The myth of Prometheus (and also that of Pandora) loom over all of us. The Greeks understood all this very well.

‘Advaita Vision’ is an antidote.

 

Jivanmukta and Jivanmukti – 12/12

[Part – 11/12]

NDM:  R.D. Laing said “True sanity entails in one way or another the dissolution of the normal ego, that false self competently adjusted to our alienated social reality… and through this death a rebirth and the eventual re-establishment of a new kind of ego-functioning, the ego now being the servant of the divine, no longer its betrayer.”

In the west, when this happens it is referred to as when an ego collapses, fragments, or disintegrates and when the shadow and archetypal contents flood in from the personal and collective unconscious causing psychosis, or a psychotic break from reality.  

In the east, its considered Self-realization or God-realization, seeing the face of God, Shiva and so on?  

How do you make the distinction between a psychotic break like this here and a satori or awakening experience? 

Ramesam Vemuri:  Any of the psychological phenomena, hallucinations, lack of control, inability to filter diverse and dissonant signals coming to the brain (schizophrenia) are all related to the activity of the mind.  So also visions etc.  These have a clear signature in the brain.  Orgasmic or epiphany states are also clearly seen in the activity of different cortical regions (see: Pleasure of Sex vs. Bliss of Self in Brain Scans, Religion Demystified, 2008, p: 86-88).

In contrast, Advaita is about when the activity of the mind is zeroed.  Continue reading

Jivanmukta and Jivanmukti – 11/12:

[Part – 10/12]

NDM: Ok, what about the belief in karma? Reincarnation? Whatever the incorporeal essence is that some believe transmigrates.   

It is known in different spiritual traditions; “the most sacred body” (wujud al-aqdas) and “supracelestial body” (jism asli haqiqi) in Sufism, “the diamond body” in Taoism and Vajrayana, “the light body” or “rainbow body” in Tibetan Buddhism, “the body of bliss” in Kriya Yoga, and “the immortal body” (soma athanaton) in Hermeticism.  

Karana-Sarira – causal body, subtle body, Jiva, “Atman” and “Purusha”  in Vedanta.  Budhuta, Linga Sharira in  Theosophy.  Rudolf Steiner’s Anthroposophical teachings usually referred to the Etheric and Astral Bodies. American Indians and indigenous peoples from around the world refer to this as aspirit, animism, or guide.  

Others like James Hillman call this psyche.  These are the various ethereal bodies that some believe contain samskAra-s, or sin and so on?  Do you believe that such an ethereal essence or a thing exists?  

What are all these various traditions talking about or pointing to exactly?
Continue reading

Jivanmukta and Jivanmukti – 10/12:

[Part – 9/12]

[NDM: Also what about this sensitive money issue that seems to hit a raw nerve when ever it’s raised. 

Is there anything right or wrong with doing this?  Is there anything right or wrong with making a few , rupee’s on this ancient non dual teaching?  What is your take on this controversial and almost taboo question?]

Ramesam Vemuri:  First of all no question need be a taboo.  If a particular doubt posits itself as a stumbling block, well, it should be attended to.

The ancient Indian system advises a student to redeem his indebtedness to the teacher by rendering service, by payment in kind or cash or in the absence of any other means of repaying, by passing on the wisdom obtained by him to others after taking Guru’s permission.  This obviously shows the necessity of some accepted social structural norm to preserve and propagate the knowledge to others.  Does this mean that the ‘wisdom’ is on sale or available for prostitution by the highest bidder?  Moreover, a seeker had to be eligible to receive the wisdom, the most important criterion being his single minded unswerving devotion for liberation in exclusion to any other desire (including food, clothing, wealth, status etc.).

The ancient sages foresaw a danger also in throwing open the knowledge for one and all because it can be detrimental to the very health of the individual and the society, if it is misunderstood and/or incompletely understood. Continue reading