Tag Archives: self-knowledge

Pramāṇa

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The Gateway to Valid Knowledge in Advaita Vedānta

In the spiritual journey of Advaita Vedānta, the ultimate goal is the permanent eradication of Self-ignorance (avidyā), which is replaced by the liberating realization of our true nature. However, this realization is not a mystical occurrence or a random event; it is the specific result of Self-knowledge. For the seeker, a fundamental question arises: how do we acquire this knowledge? To answer this, we must understand the technical concept of pramāṇa, the vital intellectual framework that distinguishes between what we think we know and what is actually true.

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Upadesa Sahasri (Part24)

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Part 23

17.17 and 17.18                                                                                                         During dream, one mind is divided into subject (knower), object (known) and instrument of knowledge. The divisions are unreal. Likewise, in the waking state, one consciousness appears differently when desires in the intellect causes action. The desires arise because the jiva thinks that it is incomplete though it is essentially complete. The desires and actions are revealed by consciousness. The waking state is a superimposition on consciousness, the substratum. The divisions in the waking state are as unreal as the divisions in the dream. The ideas of interior and exterior in the waking state are unreal like reading and writing which are interdependent. Reading depends on a written page without which nothing can be read and writing also depends on reading as we first read and then write. So, both of them are unreal as the sounds represented by written letters are all-pervasive and have no forms. Hence, they can neither be really written nor read.

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Q. 561 – Dangers of unsupervised teaching

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Q: I recently had what I would call an experience of ‘dissociation’, accompanied by a profound sense of anxiety.  This has not happened before and maybe it was ‘psychotic’ rather than anything else. But research suggested that such an experience may follow prolonged periods of unsupervised self-enquiry. Can you tell me how to avoid a recurrence?  

(I have been following the teachings of Nisargadatta for the last 3 years of a 10-year period of self-enquiry meditation. I see in the Q&A postings that having no access to a teacher is a common theme and makes progress monitoring and understanding of book-based teachings difficult). 

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Books on Advaita Vedānta by Dennis Waite (Complete List)

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This page provides a complete list of books on Advaita Vedānta by Dennis Waite, including introductions for beginners; comprehensive coverage for intermediate and advanced seekers; translations, and planned books.

Where to Start?

  • Finding out what Advaita is about → Advaita Made Easy
  • Committed beginners to intermediate → Book of One
  • Explanations – traditional and modern → Back to the Truth
  • Traditional v Neo-Advaita → Enlightenment: the Path through the Jungle
  • Advanced seekers wanting clarity → Confusions in Advaita Vedanta
  • Finding a good teacher or book → Self Seeking
  • Readable SF novel with a little Advaita → Time for the Wind


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Enlightenment and Liberation – AI View

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I interacted with ChatGPT eliciting greater clarity on the two terms, Enlightenment and Liberation in Advaita Vedanta. I copy below the responses I got from Chat GPT.

Prompt (P):  Is there a difference between the two phrases “Knowledge of the Self” and “Knowledge about the Self” in Advaita Vedanta? What are the nearest Sanskrit words for the two phrases?

Do “Enlightenment” and “Liberation” mean the same in Advaita Vedanta?

Please give verified authentic PTB citations for what you say. Continue reading →

Self-study of The Upanishads

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It is heartening to see a growing number of analytically-minded individuals, trained in the modular rigor of Western education, turning to the Upanishads today. Unfortunately, when approached through isolated self-study, the profound Non-dual “Wisdom” these ancient texts impart often remains elusive, as they were traditionally designed for guided inquiry rather than as graded textbooks developed within a rigid framework of a pre-determined curriculum.

Consequently, there is a distinct danger that an overconfident reader, studying in isolation, may come away with spurious inferences—the very concepts the Upanishads seek to dismantle. Therefore, the scriptures consistently advise an earnest spiritual aspirant to seek out a competent teacher (Guru) with utmost humility ( see: 1.2.12, muNDaka; 4.34, BG; 1.1.5, US (Prose); etc.) to truly attain Non-dual Wisdom.

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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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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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Part 2

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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