Tag Archives: self

Vision Of Truth (sad darshanam) – Part 19

Posted on by

 

अज्ञस्य विज्ञस्य च विश्वमस्ति

पूर्वस्य दृश्यम् जगदेव सत्यम् ।

परस्य दृश्याश्रय भूतमेकम्

सत्यम् प्रपूर्णम् प्रविभात्यरूपम् ॥—२०

 

aj~nasya vij~nasya cha vishvamasti

pUrvasya dRishyam jagadeva satyam

parasya dRishyAshraya bhUtamekam

satyam prapUrNam pravibhAtyarUpam—20

 

 

aj~nasya = for the ignorant, vij~nasya cha = for the wise also;  vishvamasti = there is world; pUrvasya dRishyam jagadeva satyam = for the former the seen world is real;

parasya = of the other; dRishyAshraya bhUtamekam = that has become the substratum of the world; satyam =  prapUrNam = whole; pravibhAtyarUpam = formless shines

 

The world exists for the ignorant and the wise man. To the former the seen world alone is real; while to the other that has become the substratum of the seen, the whole, formless truth shines.

Continue reading →

Vision Of Truth (sad darshanam) – Part 18

Posted on by

क्वभातिदिक्कालकथाविनाऽस्मान्

दिक्काललीलेहवपुर्वयम्चेत्।

नक्वापिभामोनकदापिभामो

वयम्तुसर्वत्रसदाचभामः॥१८

Kva bhAti dikkAla kathA vinAsmAn

dikkAla lIleha vapurvayam chet

na kvApi bhAmaH na kadApi bhamaH

vayam tu sarvatra sadA cha bhAmaH —18

 

asmAn vinA dikkAla kathA Kva bhAti = without us where does the saga of space-time shine?edikkAla lIleha vapuH vayam chet = when we identify with the body, the play of space-time begins; na kvApi bhAmaH na kadApi bhamaH = we do not exist in a place; we do not exist at a time; vayam tu sarvatra sadA cha bhAmaH = we exist everywhere at all times.

 

Where does the saga of space-time shine without us? When we identify with the body, the play of space-time begins. We do not exist in a place, we do not exist at a time. We exist everywhere at all times.

Atma is not localized at a place or time. Space and time are appearances in the self. Yet, due to ignorance we find ourselves localized in the space time framework. On gaining knowledge we know that it is only the body which is limited by space and time. The self is limitless spatially and temporally. Continue reading →

Attending to the work

Quote

Posted on by

“Attending to the Self means attending to the work. Because you identify yourself with the body, you think that work is done by you. But the body and its activities, including that work, are not apart from the Self. What does it matter whether you attend to the work or not? When you walk from one place to another you do not attend to the steps you take and yet you find yourself after a time at your goal. You see how the business of walking goes on without your attending to it. So also with other kinds of work.” Ramana Maharshi

Be As You Are: The Teachings of Sri Ramana Maharshi, David Godman, Arkana,
ISBN: 0140190627. Buy from Amazon US, Buy from Amazon UK

upadeSha sAhasrI – part 18

Posted on by

Part 18 of the serialization of the  presentation (compiled by R. B. Athreya from the lectures given by Swami Paramarthananda) of upadesha sAhasrI. This is the prakaraNa grantha which is agreed by most experts to have been written by Shankara himself and is an elaborate unfoldment of the essence of Advaita.

Subscribers to Advaita Vision are also offered special rates on the journal and on books published by Tattvaloka. See the full introduction

Vision Of Truth (sad darshanam) – Part 17

Posted on by

 

 

भूतम् भविष्यच्च भवत् स्वकाले

तद्वर्तमानस्य विहाय तत्त्वम् ।

हास्या न किम् स्यात् गत भावि चर्चा

विनैक सन्ख्याम् गणनेव लोके ॥—१७

 

bhUtam bhaviShyachcha bhavat svakAle

tadvartamAnasya vihAya tattvam

hAsyA na kim syAt gata bhAvi charchA

vinaika sankhyAm gaNaneva loke—17

 

bhUtam bhaviShyachcha = the past and the future; bhavat svakAle = are in their own time,

present tadvartamAnasya vihAya tattvam = giving up the truth of that present; hAsyA na kim

syAt gata bhAvi charchA = will the discussion on past and future not be laughable; vinaika

sankhyAm gaNaneva loke = like counting in the world without the number one.

 

The past and the future are in their own time, present. Giving up the truth of that present , will not the discussion on past and future be laughable, like counting without the number one in the world?

 

What is time? It is a subjective phenomena. The sense organs are equipped to perceive objects. The ‘is-ness’ of the object is understood and this is not limited by time since it is eternal.When an object is perceived, the is-ness is known. Is indicates the present tense.  It is never the past nor ever the future. ‘Now’ is the word we use to indicate the present. The essence of ‘now’ is the self alone. How? Let us look into it. Continue reading →

How Vedanta Works

Posted on by

OLYMPUS DIGITAL CAMERAHow words work in Vedanta
(based on essays from Sw. Dayananda and Ramji)

by Tan

Vedanta is a means of self knowledge through words called shabda pramANa.

It is able to give you direct knowledge of your eternal nature through words. In spiritual circles this will be generally criticized with the argument that the eternal self, enlightenment, the absolute, Brahman, the Tao or whatever you want to call it, is beyond words and indescribable. Therefore the conclusion is that it is impossible to get direct knowledge and know your “real” self through words. Continue reading →

Self – Not an object of knowledge

Quote

Posted on by

The Sage is often loosely described as ‘one that knows
the Self’. But this is not intended to be taken in a literal sense.
It is a tentative description, intended for those that believe
ignorance to be something that exists; they are told that this
ignorance is to be got rid of by winning ‘Knowledge of the
Self’. There are two misconceptions in this. One is that the
Self is an object of knowledge. The other is that the Self is
unknown, and needs to be known. The Self being the sole
Reality, He cannot become an object of knowledge. Also being
the Self, He is never unknown. The ancient lore tells us that
He is neither known nor unknown, and the Sage confirms it.

Maha Yoga or The Upanishadic Lore in the Light of the Teachings of Bhagavan Sri Ramana, “Who”, Sri Ramanashramam, No ISBN.