Tag Archives: mind and body

Upadesa Sahasri (Part 36)

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Part 35

Part 37

18.201–18.206
The opponent argues that liberation is not realized simply by knowing the meaning of TTA, just as boiled milk-rice cannot be produced from cow dung. Knowing about food is not the same as eating it.
Shankaracharya clarifies that indirect knowledge is produced by understanding sentences regarding the non-Self. However, in the case of the Self, knowledge is immediate, as illustrated by the story of the tenth man.
The opponent argues further that what is conditionally evident cannot be self-evident. If the knowledge of the Self depends on knowing the meaning of TTA, how can Advaita claim that the Self is self-evident?
Shankaracharya maintains that the Self is self-luminous. TTA does not reveal the Self; strictly speaking, the Self reveals TTA. The sentence TTA removes ignorance regarding the ego. When the ego is negated, Self-realization occurs. This is figuratively called the immediate knowledge of the Self.

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Upadesa Sahasri (Part 9)

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Part 8

Part 10

Chapter 11 Nature of Witness

11.1 and 11.2                                                                                                                          The mind and body system (MBS) is made of five elements and is by nature inert. As it is conscious, it means that the source of consciousness is outside. The outside source is Brahman which is of the nature of pure consciousness (Consciousness) due to which MBS appears conscious. Whereas sentient MBS is changing, Consciousness is unchanging. According to scriptures, the true nature, i.e., real ‘I’ (Self) of a human being is Consciousness. In other words, a human being is essentially Consciousness which is different from the sentient MBS and utterly unaffected by latter’s experiences comprising dualities.

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Upadesa Sahasri (Part 8)

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In Part 7, it is said that the chapter 10 focuses on nidhidhyasana, i.e., meditation on vedantic teachings for their assimilation and to deal with contrary feeling. The following verses do it by of ‘glorification’ of I (Self) and is in the first person.  Brahmjnanavalimala is very similar to chapter 10.  It should not be mistaken as ego-boosting because every human being is entitled to it.

10.1 to 10.3                                                                                                                         I am the supreme Brahman which is changeless and is of the nature of pure consciousness. I am unborn, imperishable. I am deathless, unchanging, devoid of old age. I am not attached with mind and body though I as consciousness pervade them. As consciousness, I am within the body, but I am not confined to the body. I have no edge and no boundary. Like space, I am in all directions and all -pervading. Worldly ups and downs belong to mind and body and do not affect Me. I am ever free. I am the ultimate subject. I am beyond objects but illumine them. I am self-effulgent. I am beyond cause and effect. Cause and effect are in the realm of duality. I am non-dual. The understanding is that though duality is experienced it is mithya. Duality is subject to change. I am non-dual and not subject to change. I alone am real.

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