Tag Archives: self-knowledge

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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Brihadarankya Upanishad (Part 16)

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Part 15

Part 17

Chapter 4
Section 4 Sariraka Brahaman
4.4.1 to 4.4.6                                                                                                                     YJV talks about transmigration. At the time of death, the physical body becomes weak (the weakness is figuratively attributed to Self) and the sense organs withdraw from their physical locations. The presiding deities of the sense organs leave and go to their respective abodes. The sense organs do not function and the perceptions of colour, sound etc cease. They are as good as dead in the current body and Self is figuratively said to senseless.

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Self Seeking – AI Review

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For those potential readers who are unsure what is covered by this book, here is an overview summary by Dennis-AI in lieu of an answer to one of the many (none) questions posed by readers:

The book Self Seeking functions as a guide for seekers overwhelmed by the variety of modern non-dual teachers, providing criteria for identifying authoritative sources while highlighting the fundamental flaws in non-traditional teaching methodologies. The paramount concern of the text is how a seeker can attain Self-knowledge (jñāna), which alone removes ignorance and results in liberation (mokṣa),

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Updesa SAhasrI-Part 1

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Chapter 1 Upodghatprakaranam
Upadesa SAhasrI means A thousand Teachings. Its authorship is attributed to Adi ShankarAchArya. It has two parts- prose and verse with many paragraphs and verses which is a figurative justification of the title. Prose part has 116 paragraphs.  Verse part which has 19 chapters is the focus here. Some of the chapters are small and chapter 18 titled Tat Tvam Asi is the biggest with 233 verses. There are totally 675 verses across all 19 chapters. Upodghat means introduction and prakaranam means chapter. Verse 1 is a prayer and much more. A prayer is generally for successful completion of the objective. Here it contains teachings also. The seeker prays (bows down) to Nirguna Brahman which is of the nature of pure consciousness. It is the Self (essential nature) of a jIva. It resides in the cave (intellect) of everyone and is like a witness of the intellect. It is within and without. It is all-pervading like rope pervading the mithyA snake in rope-snake metaphor. It is omniscient. It is beyond all perceptions and all objects of knowledge.

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ChAndogya Upanishad (Chapters 6 to 8)-Part 9

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Part 8

Part 10

7.25.1 and 7.25.2
The infinite alone is below, is above, is behind, is in front. It is in all directions-to the south, to the north. That alone is all this. The empirical world is mithyA. There is no second entity supporting Bhuma. There is nothing else besides Him on which He can be established. It is self-supported, so to say. That the wave supports water is a misstatement. There is no wave other than water. In order to avoid a possible misconception that individual soul is different from the Infinite, the Upanishad gives instructions: “I am indeed below, I am indeed above, I am behind, I am in front, I am in the south, I am in the north, I am indeed all this”. Even then, non-discriminating people might conceive I as representing mind and body. Therefore, further instructions are imparted: The Self indeed is below, the Self is above, the Self is behind, in the front, in the south and in the north, and the Self is indeed all this.

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BrihdAranyaka Upanishad (Part 7)

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Part 6

Part 8

2.4.7 to 2.4.10                                                                                                                   If an entity cannot be perceived apart from something else, then the latter is its essence. Yajnavalkya gives many examples to highlight that the Self is unique, one and is the essence of one and all. When a drum or the like is beaten with a stick etc, one cannot distinguish its various particular notes from the general note of the drum, but they are included in or modifications of, the general note. They have no existence apart from the general note of the drum. They are not perceived as distinct notes. When a conch is blown or a veena is played, one cannot distinguish their various particular notes, but they are included in the general notes of the conch or veena. The universe, at the time of its origin as also prior to it, is nothing but Brahman as sparks, smoke, embers and flames are nothing but fire before emerging from the fire. The four Vedas and other scriptures are like breath of the supreme Self.

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Eight Upanishads (Topic-wise) Part 40

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Part 39

Chapter 7 Brahm Sutra Bhasya
7.7 BSB 3.3.53 and 3.3.54 The Self distinct from the body                                          Please see the post Vedanta and Hard Problem of Consciousness

7-8 BSB 3.4.1 to 3.4.17 Knowledge of Brahman is independent of rites                The aphorist establishes that karmAs do not produce knowledge of Brahman. In sutras 1 to 7, the opposite views (Purva Paksha) are presented which are refuted in sutras from 8 to 17 (Siddhanta).

7-8-1                                                                                                                             BSB 3.4.1 and 3.4.2 (Purva Paksha)                                                                     Knowledge itself cannot produce any result. Action is paramount. Knowledge is an aid to action. There is no result of knowledge in its own right. If there are any Vedic texts to the contrary, they are only figurative to glorify the knowledge. Knowledge of self is also an aid to action. The knowledge that self is different from body is an aid to action. Because the performer of rite believes that on fall of body at death, the self goes to higher loka due to punya earned on account of successful completion of rites.

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Eight Upanishads (Topic-wise) Part 28

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Part 27

Part 29

Chapter 6 JnAna and Moksha

6-7 Mundaka Upanishad

6-7-11 Mundaka 3.1.3 to 3.1.6
When a jiva is disillusioned by the world of duality and is restless, he seeks permanent solution. He turns to spirituality. It is a life-turning moment. He discriminates between permanent and temporary and finally recognizes his true nature, namely, consciousness. As consciousness, he is the source of creation. All worldly experiences are like ripples in the vast mirror of consciousness which he is. He has Self-realization. He transcends all actions. Action does not taint him though he is ever-engaged in action. He knows that his true nature is consciousness which enlivens the vital forces running through body. He is not interested in boasting of his luminosity because being established in Self, he delights in it. He sees same Self everywhere. The enlightened one does not ‘see’ anything else because it is mithyA. PrAna gives life to the body. Self gives life to prAna. Hence It is vital force of vital forces.
The Self is realized by practice of spiritual disciplines, namely, truth, concentration, knowledge, continence and the like. Truth is the path of gods and leads to victory.

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Eight Upanishads (Topic-wise) Part 23

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Part 22

Chapter 6 JnAna and Moksha

6-5 Katha Upanishad

6-5-29 Katha 2.2.12 to 2.2.15 Self is non-dual. A wise man knows that Self in his body is same as in other bodies. He is therefore free from duality which is the cause of suffering. A Self-realized person is established in bliss unlike an ignorant person. The Self which is of the nature of consciousness lends sentiency to sense organs and sentient sense organs lends sentiency to other parts of the body. Sentiency enables them to fulfil varied desires. An intelligent person is however not interested in ephemeral material desires. He is seeker of Self-knowledge which ensures permanent happiness and peace. By Self-knowledge, he claims that his true nature is Self, the consciousness. Consciousness is self-luminous. Nothing can illumine it. It is the light of lights. In its presence, sun, moon, stars, lightening and fire shines. It is all-pervasive and beyond the realm of worldly objects, whether sun, moon, etc.

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Eight Upanishads (Topic-wise) Part 22

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Part 21

Chapter 6 JnAna and Moksha

6-5 Katha Upanishad

6-5-25 Katha 2.1.12 to 2.1.15 JivAtamA, i.e., embodied Self is as though situated in the heart of the body. It is Consciousness that illumines thoughtful and thoughtless states of the mind. The heart is of the size of the fist and the mind is imagined of the size of the thumb. The non-dual Self is the Lord of the past, present and the future. Although it appears to be limited in size, it is the limitless, all-pervading and is non-dual. The space within the pot is viewed as limited space. Upon inquiry, we understand that the expression limited space is a delusion. The space is neither inside nor outside the pot, but all pots are within the space. In the same way, Consciousness is neither within nor without the heart; everything is within consciousness. After knowing that I am the limitless consciousness, I never feel insecure. It is this Consciousness that Nachiketa has sought to know in the third boon.

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