The Basic Concepts of Advaita Vedanta

The Advaita Vedanta focuses on the following basic concepts:

Brahman, atman, vidya (knowledge), avidya (ignorance), maya, karma and moksha.

(1) Brahman is the Ultimate, Supreme Reality. Brahman is eternal. Brahman is beyond words. It is beyond names and forms. Brahman can not be perceived nor could it be described by words. It is beyond senses and intellect. It is indefinable. However, if at all it has to be described; Brahman can be considered as Pure Consciousness.

In Vedanta philosophy, the svaroop of Brahman is referred to as Sachchidananda. Brahman is Sachchidananda i.e. Sat-Chitta-Ananda(Pure Existence-Pure Consciousness-Pure Bliss). Brahman is eternal, immutable, inexpressible and unthinkable pure-existence, but it is not the cause or the creator of the universe.

(2) Atman is the inmost Self or Spirit of man but different from the ‘empirical ego’. Atman is the fundamental, ultimate, eternal, immutable pure consciousness. Thus, it appears that Brahman is the ultimate reality behind all world-objects and Atman is pure spirit in all beings. Truly speaking, both Brahman and Atman are not different realities. They are identical. For practical purposes, they are referred to separately, which they are not. They are the eternal, all-pervading realities underlying all existence. They are two different ‘labels’ for one and the same reality behind all the objects, all matter, all beings of the universe.

(3) Maya is the unique power (shakti) of Brahman. Maya is trigunatmika; it has three gunas or attributes. But Shuddha Brahman is nirguna and is free from attributes. Shuddha Nirguna Brahman alone is the Supreme Reality. When Nirguna Brahman comes to acquiesce Maya and acknowledges the gunas of maya, it is known as Saguna Brahman. Saguna Brahman is God, the creator, sustainer and destroyer of the world. Saguna Brahman is Ishvara or a ‘personal god.’ Man worships gods in different forms and names.

(4) Brahman manifests itself in the world with the help of Maya. The world and the world objects come into existence due to the power of maya. Maya and its creation is termed illusory. It does not mean that the world is not real. Unreality and illusion are different. An illusion may not be an unreality for an illusion is grounded in reality. Reality is that which exists on its own. Maya is dependent on Brahman. Maya has created the world of appearances. So the world is illusion. But this does not mean at all that the world is non-existent. The AdvaitaVedanta, with the help of the famous “rope–snake” illustration, maintains that ‘it is neither ultimately real, nor wholly unreal, illusory and non existent.’

(5) Avidya (ignorance) has its seat in the human intellect. Avidya means not only absence of knowledge, but also erroneous knowledge. A man trapped in Avidya does not know what is real and thinks that the appearances are real. An individual identifies himself with empirical self. He equates his existence with the physical body. Under the influence of Maya and Avidya, he dissociates himself from the Ultimate Reality. When the man acquires knowledge, the duality of the self and Brahman disappears. He realizes that the self is really one with Brahman. This realization of the self puts an end to the ignorance (avidya).

(6) Moksha is freedom from bondage of ignorance. Man suffers in the grip of incessant desires and ignorance. Upon realization of the self, one becomes free from the shackles of desires, aspirations, passions, karma and avidya. This is Moksha (kaivalya) or liberation. Moksha is to be attained here and now during this life-span only.

(7) Knowledge and truth are of two kinds: the lower one and the higher one. The lower, conventional knowledge and truth is referred to as vyavavahrika satya. It is a product of the senses and the intellect. The higher one is referred to the paramarthika satya. It is absolute. It is beyond words, thoughts, perception or conception. It is in no way, related to the senses and the intellect. It is non-perceptual and non-conceptual. It is a product of sublime intuition and "divine vision". The higher knowledge and truth brings about radical transformation in an individual so it is soteriological.

(8) Advaita Vedanta recognizes the six pramanas (sources and criteria of valid knowledge) on the basis of the Mimamsa school of Kumarila Bhatta. They are as follows:
(1) Perception (pratyaksha) (2) Inference (anumana) (3) Testimony(shabda) (4) Comparison (upamana) (5) Postulation (arthapatti) (6) Non-cognition (anupalabdhi)

BHAGAVADGĪTĀ | 9.5 | SRI ADI SANKARACARYA / SRI RAMANUJACARYA

|| CHAPTER 9 | THE SOVEREIGN KNOWLEDGE & MYSTERY ||

yatha akasa-sthitah nityam vayuḥ sarvatragah mahan
tatha sarvaṇi bhutani matsthani upadharaya || 9.6 ||

9.6 Understand thus that just as the voluminous wind moving everywhere is ever present in space , similarly all beings abide in ME .

|| BHASYA 1 || SRI SANKARACARYA ||

Upadharaya , understand ; iti , thus ; that yatha , just as ; in the world , the mahan , voluminous — in dimension ; vayuh , wind ; sarvatragah , moving everywhere ; is nityam , ever ; akasa-sthitah , present in space ; tatha , similarly ; ( sarvani , all ; bhutani , beings ; matsthani ) , abide in ME who am omnipresent like space — abide certainly without any contact .

|| BHASYA 2 || SRI RAMANUJACHARYA

yatha akasa-sthitah nityam vayuḥ sarvatragah mahan
tatha sarvaṇi bhutani matsthani upadharaya || 9.6 ||

9.6 As the powerful element air moving everywhere ever remains in the ether , know that so too all beings abide in ME .

The " powerful air " remains and moves everywhere in the ether ( Akasa ) without any perceivable support .

So it has necessarily got to be admitted that the powerful air is dependent on ME for its existence and is being upheld by ME alone .

Even so know that all entities abide in ME , who am invisible to them , and that they are upheld by ME alone .

The knowers of the Veda declare thus :

" The origin of clouds , the waters of the ocean remaining within bounds , the phases of the moon , the strong movements of the gale , the flash of lightning and the movements of the sun — all these are marvelous manifestations of the power of Visnu ( GOD ) " .

The meaning is that they are all the marvelous miracles which are unique to Visnu ( GOD ) .

The Srutis and other texts also declare likewise :

" Verily , O Gargi , at the command of that Imperishable One , the sun and the moon stand apart " ( BR UP 3.8.9 ) . . .

It has been declared that the existence and acts of all beings originate by the Will of the Lord , who is independent of all others

BHAGAVADGĪTĀ | 5.15 | SRI ADI SANKARACARYA

( + SWAMI KRISHNANANDA & SRI RAMANUJACHARYA )

|| CHAPTER 5 | WAY TO RENUNCIATION | SIN & VIRTUE ||

Na adatte kasyacit papam na ca eva sukrtam vibhuh ,
ajnanena avrtam jnanam tena muhyanti jantavah || 5.15 ||

5.15 The Omnipresent neither accepts anybody's sin nor even virtue . Knowledge remains covered by ignorance . Thereby the creatures become deluded .

|| BHASYA 1 || SRI SANKARACARYA ||

Vibhuh , the Omnipresent ; na adatte , neither accepts ; kasyacit , anybody's — even a devotee's ; papam , sin ; na ca eva , nor even ; does the Omnipresent accept sukrtam , virtue offered by devotees .

Why then are such virtuous acts as worship etc , as also sacrifices , charity , oblation , etc offered by devotees ?

To this the Lord says : Jnanam , Knowledge , discriminating wisdom ; remains avrtam , covered ; ajnanena , by ignorance .

Tena , thereby ; jantavah , the creatures , the non-discriminating people in the world ; muhyanti , become deluded thus — " I do ; I make others do ; I eat ; I make others eat " .

|| BHASYA 2 || SRI KRISHNANANDA ||

Nadatte kasyacit papam na chaiva sukritam vibhuh ,
ajnanenavritam jnanam tena muhyanti jantavah || 5.15 ||

GOD does not take our sin or our merit , because merits and sins are meaningful only in individualised existence where consciousness works through the body and sense organs ; therefore , sin and merit cannot be attributed to consciousness that is not working through the sense organs and the individual apparatus of the mind .

Universal Existence does not think through the mind and does not perceive through the sense organs . Hence , the characteristics which are of the mind and the senses cannot be attributed to GOD .

Therefore , what happens to our punya karmas and sins , etc ? Is nobody punished for their sins ? People are punished by their sins . The sin itself punishes us ; somebody else , like a judge sitting in the court , does not punish us for our sins .

A sin is a peculiar dislocated , maladjusted situation that an individual occupies in this Cosmos ; this maladjustment itself is the sin . The sin itself punishes us , and there is nobody else from outside to strike a rod on our heads .

That is , a self-complete organism occupies a self-complete situation in itself , and its health and disease depend entirely upon the manner in which the components of the organism work . There is no third reality , no extra-physical reality coming and interfering with the wrong actions or the right actions of a person .

This is why it is said that the actions performed in the highest state of yoga cannot be called either merit or demerit .

Karma suklakrishnam : karmas are either black or white . But karmas are neither black nor white for the yogi . The blackness or the whiteness corresponds to the wrongness or the rightness of perception .

What we call sin is nothing but the solidification , condensation of wrong actions continuing for a long time ; and punya , or merit , is the condensation of good actions that we have performed .

To repeat once again what I said , a good action is that tendency in our consciousness which moves in the direction of larger and larger dimensions of itself , and a sin is a contraction of consciousness which moves more and more in the direction of the physical body ; and the worst sin is to have consciousness lodged in the body itself , and think that one is only the body .

Nadatte kasyacit papam na caiva sukritam vibhuh , ajnanenavritam jnanam tena muhyanti jantavah :

Due to a Cosmic ignorance , all individuals suffer . Their suffering or their pleasures are not products emanating from GOD .

The transcendence of GOD precludes all connections with the mutations of prakriti , though without GOD prakriti cannot move :

ajnanenavritam jnanam tena muhyanti jantavah .

|| BHASYA 3 || SRI RAMANUJACHARYA

Na adatte kasyacit papam na ca eva sukrtam vibhuh ,
ajnanena avrtam jnanam tena muhyanti jantavah || 5.15 ||

5.15 The all-pervading One takes away neither the sin nor the merit of anyone . Knowledge is enveloped by ignorance . Creatures are thereby deluded .

Because , IT , the Atman is all-pervading , ie , is not limited to particular area or space included in the bodies of gods , humans etc ; IT is not the relative or the enemy of anyone .

For this reason IT does not take away or remove the evil or suffering of anyone such as an offspring who is related and therefore dear to one ; nor does IT take away , ie , remove the happiness of anyone whom IT deems with aversion .

All this is the effect of Vasanas or subtle impressions of Prakrti .

How then do these contrary Vasanas originate in the case of one whose intrinsic nature is a described above ?

In answer it is said that Knowledge is enveloped by the darkness of ignorance . The Atman's Knowledge is enveloped , ie , contracted by preceding Karmas which are opposed to Knowledge , so that a person may be qualified to experience the fruits of his own Karma .

It is by this Karma , which contracts Knowledge , and can join the Jiva with the bodies of gods etc , that the misconception that the bodies are the selves is produced .

Consequently there will originate the Vasanas or the unconscious subtle impressions born of such misapprehension of the self and the inclination to undertake actions corresponding to them .

Sri Krsna now brings into proper sequence what has been taught before in the following verses :

" You will completely cross over the sea of all your sins with the boat of Knowledge " ( 4.36 ) , and

" The fire of Knowledge reduces all Karmas to ashes in the same way " ( 4.37 ) , and

" For there is no purifier here equal to Knowledge " ( 4.38 )

ATMABODHA | VERSE 16 | SRI ADI SANKARACARYA

1. Just as husking the paddy exposes the grain within ( the rice ) , so also should one judiciously separate the pure Atman from the sheaths covering it .

2. One should , through discrimination , separate the pure and inmost Self from the sheaths by which it is covered , as one separates a rice kernel from the covering husk by striking it with a pestle .

3. Through discriminative self-analysis and logical thinking one should separate the Pure self within from the sheaths as one separates the rice from the husk , bran , etc , that are covering it

ATMABODHA | VERSE 15 | SRI ADI SANKARACARYA

1. Just as a clear crystal ( itself colourless ) appears red , blue , yellow , etc , according to the background , so also the Self , pure and untainted , seems to be identical with the body , the senses , the mind , intellect or blissful ignorance ( panchakosas ) when in contact with them .

2. On account of union with the five sheaths , the pure Atman appears to be like them , as is the case with a crystal , which appears to be endowed with such colours as blue or red when in contact with a blue or red cloth .

3. In its identification with the five-sheaths the Immaculate Atman appears to have borrowed their qualities upon Itself ; as in the case of a crystal which appears to gather unto itself colour of its vicinity ( blue cloth , etc ) .

Yati Panchakam – Adi Sankara Bhagavadpada

Yati Panchakam is a work which speaks about as to how a Yati or a person who has realized the ultimate reality of Brahman and is completely detached to the world would behave in the world. Once a person realizes the ultimate reality of Brahman, then he has known what is to be known & therefore he doesn’t require anything else. Realized saints can be of two types from the perspective of an ignorant seeker: one who keeps on doing actions at the empirical level for the welfare of the world and two who isn’t bothered about activities or the world in itself. Sankara here is speaking about the second type of realized saints who aren’t bothered about what is happening in the world or the welfare of the world because for them there is nothing but Brahman alone exists.

Vedanta vaakyeshu sadaa ramanthah
Bhiksha anna maatrena cha thustimanthah
Vishokavanthah karunaika vanthah
Kaupinavanthah khalu bhaagyavanthah ||1||

Ever reveling in the dictums of Vedanta,
Fully satisfied with the food got by alms,
Free from grief and full of compassion for others,
Blessed indeed are those who are loin-clothed.

Moolam taroh kevalam aashrayanthah
Paani dvayam bhokthum amatrayanthah
Kanthaamiva sreemapi kutsayanthah
Kaupinavanthah khalu bhaagyavanthah ||2||

Resorting to the foot of the tree alone (for rest and sleep),
Using the two hands as a bowl for food,
Looking upon even wealth as a old cloth,
Blessed indeed are those who are loin-clothed.

Dehaadibhaavam parimaarjayanthah
Aatmaanam atmani avalokayanthah
Na antar na madhyam na bahih smaranthah
Kaupinavanthah khalu bhaagyavanthah ||3||

Staying away from the possession (attachment) of body,
Always remaining in the experience of seeing oneself as Brahman,
Not remembering anything inside, middle or outside,
Blessed indeed are those who are loin-clothed.

Svaanandabhaave parithustimanthah
Samshaantha sarvendriya dristimanthah
Aharnisham brahmani ye ramanthah
Kaupinavanthah khalu bhaagyavanthah ||4||

Joyously absorbed in the blessed state of the Self,
Stilling all the operations of the senses,
Day and night immersed in Brahman,
Blessed indeed are those who are loin-clothed.

Panchaaksharam paavanam uccharanthah
Patim pashoonaam hridhi bhaavayanthah
Bhikshaashana dikshu paribhramanthah
Kaupinavanthah khalu bhaagyavanthah ||5||

Muttering the sacred pancha akshara,
Meditating in the heart on the Lord of all beings,
Moving about in all directions at will begging alms,
Blessed indeed are those who are loin-clothed.

Upanishad says Brahma vid brahmaiva bhavathi or a person who knows Brahman becomes verily Brahman. A realized saint is ever immersed in contemplation of Brahman thereby he knows Brahman. Thus such a saint is verily Brahman alone. Brahman is full in all aspects and thereby blissful. Since Brahman is blissful, a realized saint who has known his nature of Brahman will also be blissful. Blessed indeed is such an ascetic who revels and ever rejoices in thought and bliss of Brahman.

Sri Ramana Maharishi is the true yati who fits this sloka.

Advaitam Sathyam

Oneness

Oneness

Where there is separateness, one sees another, smells another, tastes another, speaks to another, hears another, touches
another, thinks of another, knows another. But where there is unity, one without a second, that is the world of Brahman. This is
the supreme goal of life, the supreme treasure, the supreme joy. Those who do not seek this Supreme goal live on but a fraction of this joy.

Brihadaranyaka Upanishad

The reality

[I am] the nature of Pure Consciousness. I am always the same to beings, one alone; [I am] the highest Brahman, which, like the sky, is all-pervading, imperishable, auspicious, uninterrupted, undivided and devoid of action. I do not belong to anything since I am free from attachment. [I am] the highest Brahman... ever-shining, unborn, one alone, imperishable, stainless, all-pervading, and nondual-That am I, and I am forever released." -

Adi Shankara, The Upadesasahasri

Advaitam Sathyam

Brahman & Life

The Self is hidden in the lotus of the heart.
Those who see themselves in all the creatures go day by day into the world of Brahman hidden in the heart. Established in peace, they rise above body consciousness to the supreme light of the Self. Immortal, free from fear, this Self is Brahman, called the True. Beyond the mortal and the immortal, he binds both worlds
together. Those who know this live day after day in heaven in this very life.

Chandogya Upanishad

The Truth

Thus does the universe exist as both real and unreal; the divine, being free of duality, unites them, transcends them and is therefore both of them. Manifest consciousness is the universe, and the unmanifest universe is consciousness. By entertaining the notion ‘I am this’, consciousness is bound; by this very knowledge it is freed. Objectification (or conceptualization) leads to self-forgetfulness. However, even in the state of diversity and activity, consciousness is truly undivided. For it is only that supremely peaceful Brahman that is apparently manifest as the universe through the instrumentality of the mind and its three modes (satva, rajas and tamas, or waking, dreaming, and sleeping)

Yoga Vasistha

Advaitam Sathyam

Advaitam - Yoga Vasistha

Evam sarvamidam visvam paramatmaiva kevalam
Brahmaiva parakasam esa devah parah smritah
Tadetad pujanam sreyah tasmat sarvam avapyate
Tadaiva sargabhuh sarvam idam tasminnavasthitam
Akrtrimam anadyantam advitiyam akhanditam
Abahissadhanasadhyam sukham tasmad avapyate

The whole universe is one with Paramatma, i.e. the Universal Lord. Brahman is known as Parakasa, i.e. the Supreme Sky. Worshipping Him is beneficial. From Him comes everything. He is the Creator of everything. All things rest to Him. He is the Creation. He is without beginning and end. He has no peer. He is undivided and indivisible and full. He is sudha Advaita. He is not created by an agency outside Him. We get all bliss from Him.

Advaitam Sathyam

Three Gods

Our Sanathan Dharma provides for worship to a jiva in the most suitable way at every stage of life. Every jiva from jananam till mukti is protected and guided till the Sadhana (purpose of life) is fulfilled. Three Gods play the most crucial role in shaping the life of a jiva.
- Kula Devata
- Ishta Devata
- Siddhi Devata

Kula Devata

Kula Devata is by birth into a family. A jiva adopts the Kula Devata from the family as they worship that Ishwara over generations. This will come under samparadaya vazhipadu. Rakshanam and guiding jiva in right path to achieve salvation is done by Kula Devata. Kula Devata shows the direction to the family and is responsible for the wellbeing of the family. Kula Devata maintains the spiritual quest and fairness in the family. Kula Devata keeps an eye on the family and ensures that everything goes well.
It is important that every jiva worship Kula Devata daily as part of their puja.

Ishta Devata

Sanathan Dharma provides swathanthriyam for everyone. There is no stress or pressure that you need to worship only this particular Ishwara. As a jivan grow and develops consciousness towards Paramathma, that particular Ishwara Swarupa that attracts him / her becomes Ishta Devata. Attraction and Laya towards that murti grows in manifold as there is an involuntary affection towards that Ishwara Swaroopam. The bonding between Jiva and Ishwara thus become a free flow based on Bhakti.
Ishta Devata is an integral part of spiritual human life. Ishta Devata is the first step towards Sadhana for an Upasak. This Ishwara guides one to a right Guru.

Siddhi Devata

Upon being guided to a Guru, Jiva is introduced to a Ishwara by this Guru. This Ishwara is Siddhi Devata. This Devata through Upasana Margam give Siddhi by elevating a Jiva on the knowledge planes. Mukti is attainable only after Jnana is achieved. Siddhi Devata upasana is a lifelong process which will lead the Jiva not only in this life in any other janma as well till the final stage of realization of Brahman.

Advaitam Sathyam

|| THE HIGHER SELF || SRI SWAMI KRISHNANANDA

When the Higher Self does all your Magazine Department work , it is a cosmic action taking place . The whole world will throb when you go into the office . Actually you are not going to the office ; you are entering into yourself only . The office is your own self . . . ~ Sri Swami Krishnananda

~~~ * ~~~
SWAMIJI : When the drop dissolves in the ocean , at that time , what does the drop think ? That experience is the Higher Self . Do you understand ?



Malaya : But I am thinking that I am a drop only , Swamiji .



SWAMIJI : No . Who asked you to think like that ? Otherwise , what is will power ? A person has feeling , understanding , and also will . Do you know what will is ?



Will is determination : We determine that " it " is like " this " . You have sunk into the ocean , and this ocean is your Higher Self .



Malaya : The ocean cannot see itself ?



SWAMIJI : Why do you want to see ? How can you see what you are ? You can see somebody else . How will you see yourself ?



Malaya : The process of thinking is there , Swamiji .



SWAMIJI : There is no thinking . As long as you are a drop , thinking is there but the ocean doesn't think , because there is nothing to think . What is there to think ? Only " itself " is there . All the drops are inside it , so what will it think ? That is the Higher Self . The drop is the lower self ; the ocean is the Higher Self .



But it does not mean that the Higher Self is separate , just as the ocean is not separate from the drop . You are not applying your will . Perhaps you are not fully interested , also . The heart is not eager . Will is nothing but the application of interest .



Malaya : Understanding is there , but . . .



SWAMIJI : No , no . Interest , not understanding . There is a difference between understanding and interest . When you are interested in a thing , you will not forget it . If you are not fully interested , you will have so many excuses .



You cannot break a mountain . However much you may try , it will not break . But if you apply dynamite , it will split the mountain into pieces . That is , dynamite is the will , you have to acquire it . It will split the egoism ; the whole thing will break .



If you do not want it , that is a different matter . If you have a suspicion that it is perhaps not possible for you , then it will not be possible , also . But , if you say , " No , it is certainly possible for me " , then it will be possible .



What you feel you are , that you really are . You should not say it is difficult .



To carry yourself is not difficult ; to carry another person is difficult : Oh , he is a very heavy person ; who will carry him ? But you can carry yourself , whatever be the weight . Even stout people carry themselves , but they cannot carry another person . So , likewise , there is no problem in handling yourself .



Malaya : Swamiji , in practical life . . .



SWAMIJI : There is no such thing as practical life . You are unnecessarily creating differences . That " practical life " is an activity of the lower self , and the lower self is included in the Higher Self .



Thus , the activity also is of the Higher Self only . Then , who is telling me that there is practical life ? There is no such thing as isolated practical life . It is the Higher Self only doing all these things .



Do you understand the implication of it ?



Malaya : Yes , Swamiji .



SWAMIJI : When the Higher Self does all your Magazine Department work , it is a cosmic action taking place . The whole world will throb when you go into the office . Actually you are not going to the office ; you are entering into yourself only . The office is your own self .



Wherever you go , you find yourself only , just as in the ocean , wherever you go , you find the ocean . Whether you go to a station , or market place , or dining hall , you are actually entering into yourself only . You should not say that you are going to the dining hall , and all that . There is no dining hall .



You are entering into yourself , in various forms .



Malaya : There is no . . . . , Swamiji ?



SWAMIJI : That is entering of the self . The self enters into the Self . It is a metaphorical way of speaking . Everything is taking place within one thing only . You have to exercise a little bit of thinking on what it actually means .



Do not say that you are going to the market , etc . You are going to yourself only , even when you go to the market . The market is inside yourself .



You think over it ; a wonderful experience will come , and a miracle will take place . But , if you are doubting , then nothing will happen .



" God is somewhere , and daily life is something else " — this is the argument of everybody . This is a silly argument , because the mind is not catching the point . " Practical life is something else " , you are telling me . There is no such thing as practical life . It does not exist . It is your own self moving within itself .



The huge ocean is there , and tremendous waves are dashing over it . The ocean will not say , " I am sitting quiet , but the waves are practical life " . The waves are not the practical life of the ocean . There is no practical life for it . The ocean is itself the waves . The waves are the ocean . The Self itself is all this practical life .



There is no such thing as secular life and spiritual life . There is no distinction . People make a distinction between earth and heaven , God and world , spiritual and secular . These do not exist , really .



They are all tricks played by the mind , so that you may not do anything worthwhile . " I am working in a factory every day and I have no time to think " — you should not say that . You are not working in a factory ; you are working in yourself only . There is no factory outside yourself .



Is your mind catching what I am saying ?



Malaya : Yes . Swamiji .



SWAMIJI : You will be a different person in one day . You will not be what you are . For such a transformation to take place , it may take one day , or even less than one day . The whole earth will tremble , if you think like this .



Malaya : The mind has to . . .



SWAMIJI : There is no mind there . It is consciousness . You are not a mind , nor a body , because in the state of deep sleep you have no mind , and you have no body . So , your real nature is pure consciousness , as it is in the state of deep sleep .



So , don't say " mind " and all that . That is another " practical life " you are bringing in . There is no such thing . You have seen in the state of deep sleep that the body and mind are not there . Then , who was there ? It was not Malaya existing there . He , also , was not there . Who was there ? That thing you grasp and cogitate .



In sleep , you had no father , mother , relations — nothing was there . Just , you were there . And , the state of sleep brought you such a joy that you would not like to have any other joy compared to it . Even a king cannot be so happy as a person who has entered into deep sleep , because he has entered the Self , the ocean of Self . And , you had no relations , no property , no friends , no body , no mind at that time . What was there ? " You " were there .



This is what I call the ocean . Do not make a distinction between practical life and factory life , office life etc . There is really no such thing .



See , this is a very interesting and important point . You must be always happy , blissful — everything is fine ; nothing is wrong . Everything is good ; all is well with me . Why should it not be ? It must be . Nobody can create trouble for you . Who can create trouble ?



You are creating trouble for yourself , because you yourself are the trouble . So , why do you complain ? The mind is very subtle . It cannot think like this . If it starts thinking thus , it will become giddy , and you will fall into sleep , again .



This is the highest purificatory process that I am suggesting . Your mistakes and your sins are all completely washed off by this kind of meditation .



All the sins of many lives that you have lived are all cleansed , as hundreds of years of darkness vanish in one second when the sun rises .



The darkness might have been there for hundreds of years , but removing that hundreds of years of thick darkness requires only one minute of the rise of the sun .



So , whatever be the mistakes that you have made in many lives , they have no consequence before the light of this kind of experience . All your old karmas are like mountains of straw .



They can be burned into ashes by one matchstick

the bhasya from article SRI SWAMI KRISHNANANDA

shanti mantra om Purnamadah Purnamidam

Purnamadah Purnamidam
Purnat Purnamudachyate
Purnasya Purnamadaya
Purnameva Vashishyate
Om shanti, shanti, shant

There are many translations and commentaries on this verse, each of which adds a different slant on the vast meaning. In some sense, a complete explanation of the nature of Reality and the entire wisdom of the path of Self-Realization is contained in this short summary. Here are several translations:

Om.
That is infinite, this is infinite;
From That infinite this infinite comes.
From That infinite, this infinite removed or added;
Infinite remains infinite.
Om. Peace! Peace! Peace!

Om.
That is full; this is full.
This fullness has been projected from that fullness.
When this fullness merges in that fullness,
all that remains is fullness.
Om. Peace! Peace! Peace!

Om.
Completeness is that, completeness is this,
from completeness, completeness comes forth.
Completeness from completeness taken away,
completeness to completeness added,
completeness alone remains.
Om. Peace! Peace! Peace!

Om.
Brahman is limitless, infinite number
of universes come out
and go into the infinite Brahman,
Brahman remains unchanged.
Om. Peace! Peace! Peace!

Om.
That is the whole, this is the whole;
from the whole, the whole becomes manifest;
taking away the whole from the whole,
the whole remains.
Om. Peace! Peace! Peace!

Om.
That is the absolute, this is the absolute;
from the absolute, the absolute becomes manifest;
when the absolute is added to or taken away from the absolute,
the absolute remains.
Om. Peace! Peace! Peace!

Om.
That is reality, this is reality;
from the reality, the reality becomes manifest;
adding or subtracting reality from reality,
only reality remains.
Om. Peace! Peace! Peace!

Om.
That is perfect,
This is perfect.
When perfection is taken from the perfect,
Perfect alone remains.
Om, peace, peace, peace

Upanishad ?

What are Upanishad

Upanishad are also called "Vedaant", or the essence of Ved. Since for thousands of years these utterances were not written down, so it is difficult to say that how many Upanishad are fully authentic. To decide about the authenticity of an Upanishad is difficult. At the time of Akbar, in the 16th century, scholars composed an Upanishad called "Allaah Upanishad". Muktikaa Upanishad, originated from Yajur Ved, declares that there are 108 Upanishad. Some other claim that there 208 Upanishad, but Shankar, the great scholar and follower of A-Dwait philosophy (non-dual) has commented only on 10 Upanishad. The wisdom of Upanishad, the Brahm Sootra and Bhagvad Geetaa constitute the teachings of Vedaant.

There are three main branches of Vedaant - the dualist (Dwait Vaad), the qualified dualists, and the non-dualists (A-Dwait Vaad). Their expounders are Maadhav, Raamaanuj and Shankar (788-820 AD) - all Aachaarya. All wrote commentaries on principal Upanishad. Shankar was a Divine soul. He started his teachings at the age of five years and within a very short period of 32 years he wrote commentaries on Upanishad, Brahm Sootra and Geetaa. He composed many hymns also which are still sung by scholars.

What is true in one place, may not be true in another place at another time; that which is lawful in one time, may not be lawful at another time. The teachings that binda society into a whole and sustain it in one age, may not work for it in another age.

Fundamentally all religions are same; they differ only in non-essentials. No religion in the world can regain its past glory, prestige and dignity until it is modified for that present time.. Its principles may be eternal, but its expressions certainly need modifications. It is important to note that Krishn borrowed and modified most of the teachings from the Upanishad. Vedic Shruti impersonal, that is why the ancient called their religion Sanaatan (eternal), because Ved themselves are eternal.

Meaning of Upanishad

The word Upanishad is derived from its root "Shad" to which are added two prefixes, "Upa" and "Ni". Upa means nearness; and Ni means "Totality" and "down". The root word Shad has three meanings - (1) to loose (the bondage of attachment), (2) to attain (Mukti, or emancipation), (3) to annihilate (the Sanskaar and ignorance or A-Vidyaa exactly in the way as light annihilates darkness). Thus Upanishad means "groups of people, sitting down, near their Guru tp learn the secret doctrines. In the serenity of forest hermitages, the Upanishad thinkers pondered on the problems of deepest concerns and communicated their knowledge to the capable pupils that sat near them. Those were called Upanishad.

The etymological meaning of Shad is "knowledge or Vidyaa which is received through a competent teacher loosens the bondage, gives Mukti and completely destroys darkness of ignorance. "Shad" with "Upa" also means the humility which should be observed while approaching the preceptor. Upanishad's knowledge is condensed formulas and is considered the profound secret and Upanishad use the phrase "Neti, Neti" (means not this, not this), which means the seeker should not stop here, rather make efforts to obtain more. In ancient times preceptors were very cautious about imparting the secret Vidyaa, such as Praan Vidyaa (Kath Upanishad), or Madhya Vidyaa (Brihad Aaranyak Upanishad). They would impart it only o those who had mastered the foundation - the preliminary spiritual practices.

The knowledge of Upanishad - Brahm Vidyaa is tough. Casual readers cannot understand any Mantra or verses of Upanishad without the help of a competent preceptor. The disciples had to go through severe processes before they could obtain this knowledge. Kath Upanishad describes how Nachiketaa was tested in various ways by Yam before Yam imparted the knowledge to him. In Prashn Upanishad, the Pippalaad instructed his six disciples to practice austerities and continence for many years, then he asked them to ask any question from him. In Chhaandogya Upanishad the preceptor asked Indra and Virochan to practice spiritual discipline for 32 years. Virochan could not acquire the purity of mind so he was sent back with the idea that the real self was identical with the body. On the other hand Indra observed them for 73 more years and then realized the knowledge of Self.

The relationship of student and preceptor is the highest of all relationships (in Mahaabhaarat - relationship of Arjun and Drone, Karn and Parashuraam, Bheeshm and Parashuraam). There is no particular age or gender for being a student or a preceptor. If a life of 100 years is lived in frustration and ignorance, it is not desirable; if a life of 100 years is lived only for excitement and entertainment, it makes one insolvent. A spiritual life leads one to fearlessness, detachment, freedom from pains, miseries. The Upanishad do not deprive one of enjoyment, provided that one knows the ways of enjoyment keeping his goals straight all the time. Eesh Upanishad says, "Enjoy through renunciation. Upanishad leads one to enjoy life in Reality, both within and without. No scripture says that Truth is attained in Heaven ignoring life on Earth. Upanishad say, "Learn to be here and now; and desire to attain the Truth in this lifetime.

"Faiths such as Hinduism, Buddhism and Jainism are obsessed by the idea of renunciation and ignore the essential duties that are a must in daily life. Renunciation should not be used as an escape." [p 19]

The philosophy of Upanishad inspires one to gain inner strength, which expresses itself in external strength. It inspires people to be fearless and powerful. True freedom comes when one is free from the pressure of fear and awakens to the height of freedom and delight. It is the knowledge of Truth that makes a person immortal. The more spiritual one becomes, the more fearless, gentle and compassionate he becomes. One should be spiritually strong, not physically strong. This birth should not be wasted either by thinking always about past, or by imagining the future pleasures.

I am Brahma

 "nimmitam manush cakshuradi pravrutau
nirast akhilopadir akashi kalpa
ravir lokha chestam nimittam yatha yah
sa nithyopalabdhi svarupoham atma" || 1 ||

I am the Atma (self) which is of the nature of eternal consciousness and which is the cause of functioning of the mind, eye and all other organs, in the same way a sun is the cause of activities of all beings on this earth. But when not associated with any form of body, mind and sense organs, I, am like space.

I am Brahman.

Hastamalakiyam

All Avtar Of Lord Shiva

Lord Shiva Avatars:

Lord Shiva is considered as the supreme God in the Hinduism. For setting up an ideal work on the earth in front of his creatures, he had taken variety of the avatars and incarnations. Some of his avatars are related to protecting his devotees from the devils and proud Gods as well. However, five avatars of all his incarnations are hideously important as well as assumed to be the most valuable and effective for his devotees. The most important five incarnations are: Tatpurush, Namadeva, Aghoresh, Sadhojat and Ishan.

1) Tatpurush

Tatpurush is the most popular third incarnation of the Lord Shiva which was manifested in the 21st Kalpa of the planet known as Peetavasa. It was appeared by the prayer of the Lord Brahma.

2) Naamdeva:

During the 20th Kalpa known as the Rakta, Lord Brahma got his complexion changed to a red. Another entity was appeared from him of the red complexion, which was name by him as a Namadeva. It is considered as the Naamdeva was also the incarnation of Lord Shiva.

3) Aghoresh

In the Shiva Kalpa (after the Peetavasa Kalp), an entity of black color complexion was appeared by the Lord Brahma when he was in deep meditation state. Lord Brahma named that entity as Aghor Shiva and considered as another form of Lord Shiva.

4) Sadhojat

During the 19th Kalpa known as Shweta Lohit, there appeared an entity by the Lord Brahma while he was meditating, which was named by him as Sadhojat. It is considered that this form of the Lord Shiva was the first incarnation. Four disciples of the Sadhojat were appeared by his own body named Nandan, Vishwanandan, Sunand and Upanandan.

5) ISHAN

In the Vishwaroop Kalpa, Ishan form of the Lord Shiva and Saraswati were manifested. Four divine entities like Mundi, Shikhandi, Caste and Ardhamundi were manifested from the Ishan Shiva. Lord Brahma was blessed by all of them for the creation facility.

Eight Idols of the Lord Shiva:

There are eight idols of the Lord Shiva which includes Ugra, Sharva, Bhava, Rudra, Bheema, Pashupati, Ishan and Mahadeva. Ten fastidious incarnations of the God Shiva known as Dash Avatar and 10 incarnations of the Mata Sakti known as the Dash Mahavidya. Describing concerning to the 10 incarnations and their corresponding power (Shakti), the first incarnation of Lord Shiva was the Mahakal and Shakti was Mahakali. Second incarnation of both of them was Tar and Tara. Third incarnation of both of them was Bhuvaneshwar and Bhuvaneshwari. Fourth incarnation was Shodash and Shodashi or Shri. Fifth incarnation was Bhairav and Bhairavi. The sixth incarnation was Chhinamastak and Chhinamasta. Seventh incarnation was Dhoomvan and Dhoomvati. The eighth incarnation was Baglamukh and Baglamukhi. The ninth incarnation was Matang and Matangi. Tenth incarnation was Kamal and Kamala.
11 Rudra Avatars

Lord Shiva took birth on the earth as the eleven Rudras from the Kashyap wife’s (Surabhi) womb. These forms of the eleven Rudras are associated with the battles with demons in the past in order to save the people and Gods. Following are the name of eleven Rudras:

1) Kapali 2) Pingal 3) Bheem 4) Virupaksha 5) Vilohit 6) Shastra 7) Ajapaad Ahirbudhnya 9) Shambhu 10) Chand and 11) Bhav.
Incarnations of Lord Shiva

Apart from all the above incarnations of the Lord Shiva, he had taken some other incarnations which are described as below:

1. Ardhnaarishwar Avatar: Ardhnaarishwar form of the Lord Shiva includes half body of Lord Shiva and other half of the Mata Parvati. This form is very calm and peaceful, provides blessings to the devotees.

2. Nandi Avatar: Lord Shiva had taken lots of avatars on the earth according to the requirement for their devotees. Nandi avatar is one of all the avatars.

3. Sharabh Avatar: This form of the Lord Shiva was the 6th avatar of him.

4. Grihpati Avatar: Grihpati avatar of the Lord Shiva was the 7th avatar of him.

5. Neel Kanth Avatar: Neel Kanth avatar is also a main form of him. Once there was arisen a lot of Vish from the churning of the ocean. Lord Shiva had drunk all the Vish to prevent his beautiful world from the bad effects of Vish. Mata Parvati had stopped the Vish to fall below the neck by putting her palm on his neck. So, this form of him is known as the Neel kanth avatar.

6. Rishi Durvasha Avatar: It is considered as this avatar of the Lord is the main avatar. He has taken this avatar on the earth to maintain the discipline of the universe.

7. Mahesh Avatar: Mahesh avatar is also a peaceful form of the Lord Shiva which blesses his devotees.

8. Hanuman Avatar: hanuman avatar is considered as the supreme avatar of him. Lord Shiva has taken this avatar during the time Lord Rama to present a good example of the Lord and Bhakt in front of the people.

9. Brishabh Avatar: Brishabh avatar is the very significant form of the God Shiva.

10. Piplaad Avatar: Lord Shiva helps their devotees to get free from the Shani Dosha in this form. It is considered as the name of this avatar was given by the Lord Brahma.

11. Vaishyanath Avatar: This is the main avatar of the Lord Shiva to his devotees.

13. Yatinath Avatar: Yatinath avatar of the God Shiva represents a peaceful form of him to his devotees.

14. Krishna Darshan Avatar: Lord Shiva, in this form had represented the significance of the yagya and important religious rituals in Hinduism.

15. Awdhuteshwar Avatar: In this form Lord Shiva had crushed the ego of proud Indra.

16. Bhichhuwarya Avatar: In this form, Lord Shiva protects his all creatures from any difficulty.

17. Sureshwar Avatar: This form of Lord Shiva represents the love and care of him towards his devotees.

18. Bramhchari Avatar: Lord Shiva had taken this avatar to test the Mata Parvati. When Sati rebirth on the earth to the Himalaya’s house as his daughter, Parvati and started worshipping the God Shiva to marry him.

19. Sunatnartak Avatar: Lord Shiva had taken this form to ask the hand of Parvati from her father, Himalaya.

20. Saddhu Avatar: Lord Shiva had taken Sadhu avatar many times according to the need of his devotees.

21. Vibhuashwathama Avatar: Lord Shiva had taken this avatar in the Mahabharat as Ashwatthama (son Dronacharya).

22. Kiraat Avatar: Lord Shiva, in this form had taken the test of Arjuna.

23. Veerbhadra Avatar: This avatar was taken by the Lord Shiva after the sacrifice of the Sati into the Daksha’s yagya. This form of the Lord Shiva was very terrible, face was full of angry, hair opened, indicated his love and care towards his wife.

24. Bhairav Avatar: Lord Shiva has taken Bhairav avatar to protect the Sati pindas. After the death of Sati into the yagya of Daksha, Lord Shiva was wandering all over the world by taking the Sati body. Lord Vishnu had cut the body of Sati into many pieces (52) by his wheel. Those pieces were fallen on the earth. So to protect those Sati pindas from the devils, Lord Shiva had taken the Bhairav avatar.

25. Allama Prabhu: This is one of the incarnations of the Lord Shiva. This form was involved with the Kalyanapuri revolution where Bijala Raja was slain.

26. Khandoba: This is another incarnation of the Lord Shiva having horse as his vehicle and loaded with the sword, trident, bowl and trident.

 

Tat Twam Asi

Mahaa Vaakya  of Chhaandogya Upanishad

This article explains the significance of the Mahaa Vaakya "Tat Twam Asi" which is the basis of A-Dwait Philosophy. Hope this message helps us for better understanding. The Knower And The Known Are One. After traveling long distances and trekking difficult terrains, Ayyappa pilgrims reach the Sabaree Hill. On climbing the sacred 18 steps, the first thing they see is the Mahaa Vaakya displayed above: "Tat Twam Asi", "You are That". This indicates that your Self is Parabrahmn, the eternal reality. This teaching which underlines the truth of your oneness or non-dual existence is revealed in the dialog between Sage Uddaalak and his son, Shwetaketu in the Chhaandogya Upanishad. The seeker-son asks. "How can "Tat" which means "Brahm" and "Twam" which means "You", the individual, be one and the same? While Brahm is the universal Self, the knowledge-absolute, the individual self is the limited being, groping in the darkness of ignorance.

The difference lies in your perception. The statement underlines the basic identity of Brahm in both cases. Since Aatmaa or Self is the reflection of Brahm, the all-pervading reality, the individual is asked to find his identity with Brahm. While reminding him that the reality behind the universal Self and the individual Self is the same, the Mahaa Vaakya exhorts the individual to seek his true identity with Brahm, the eternal reality. His liberation lies in realizing this truth.

Despite the Upanishad's assertion, the individual Jeev, who identifies himself with his body and mind, is not convinced. Living in the world of Maayaa or illusion and limited by various Upaadhi or obstacles, he seems to have lost his identity. Unaware of his inherent power, he goes with a begging bowl seeking limited favors. He seems to be rotting in the quagmire of Sansaar while destined to be the embodiment of Sat-Chit-Aanand - knowledge, consciousness and bliss.

The Kathopanishad says: "Arise, awake; reach the learned advice of the Guru and walk the path towards realization. Turn your attention away from the world, the scriptures say "and direct it inward so that you recognize your innate power and realize that you are infinite, perfect and Poornam or complete.

Most problems can be traced to one single cause. It is his eagerness to know everything about the world except about himself. Unless he knows about himself, he cannot know anything about others. Unless he knows the subject first, he cannot know the object. Rather than engaging himself exclusively to gain knowledge of the world or science and technology, he needs to strive for complete knowledge that deals not only with material but also spiritual aspects. Only that knowledge of the Self is complete and self-sufficient by knowing which all the un-knowable can be known.

Uddaalak asked his son Shwetaketu - "What is that one should know beyond which there is nothing else to be known?" When Shwetaketu had no answer, his father asked him to bring the seed of a Peepal tree and then break it. And what did he see inside? When the son said that he found only a small particles, he was asked to break the small particles also, till at last the son said that he could find nothing. Uddaalak then said - "Though you say you could see nothing, understand that it is from nothing that the great Peepal tree formed." Though you see yourself as a mere individual, you have great power within; of Self-knowledge, similar to the power inherent in the seed, to become a great tree. Realize this and your potential to rise up to the level of Brahm."

Modern instruments of knowledge cannot know Brahm because Brahm Gyaan is the knowledge of Self gained from contemplation and experience; there is neither knower nor known. Only he who has discarded his ego, who has come out of his attachments and bondages, can attain the state of Brahmn. Then, "You are That"

In Its Support
Once a simple woman wrote to Maharshi Raman - “I am not learned in the scriptures and I find the method of Self-enquiry too hard for me. I am a woman with seven children and a lot of household cares, and it leaves me little time for meditation. I request Bhagavan to give me some simpler and easier method.”

Sri Ramana gave her the following practical advice - “No learning or knowledge of Scriptures is necessary to know the Self, as no man requires a mirror to see himself. All knowledge is required only to be given up eventually as not-Self. Nor is household work or cares with children necessarily an obstacle. If you can do nothing more, at least continue saying ‘I, I’ to yourself mentally all the time, as advised in "Who am I?", whatever work you may be doing, whether you are sitting, standing or walking. ‘I’ is the name of God. It is the first and greatest of all Mantra. Even OM is second to it."

Brahma Satyam Jagat Mithya

brahman Satyam, Jagat Mithyä

The philosophy  of Advaita Vedänta has been briefed in the following sloka attributed to Äcärya Sankara:
      

slokärdhena pravakshyämi yad-uktam granthakotibhih |

brahma satyam jagan-mithyä jivo brahmaiva näparah ||

- meaning - ‘In half of a sloka I state what has been stated by millions of texts; that is, Brahman alone is real and this jagat is mithyä, and the jiva is non-different from Brahman.’ From this statement, the Advaita philosophy can be divided into three distinct areas of analysis – i) Brahman is Satyam, ii) Jagat is Mithyä and iii) Relationship between the jiva and Brahman.  We try below to analyse the above.

1. Brahman alone is Satyam/Real:
As per Sankara’s interpretation, Brahman is the only reality- Satyam. The word Brahman is derived from the Sanskrit root √brhi, meaning - vrddhau, - meaning growing, and the suffix man, added to it, signifies an absence of limitation (in expanse). So, Brahman derivatively means, that which is limitlessly big. One has to understand that, the root meaning of the word Brahman indicates its nitya-suddha-buddha-mukta-satya-svabhäva and its sarvajnatvam and sarva-saktimatvam. This Brahman is the intelligent and material cause of the jagat’s origin, existence, and dissolution. In explaining the meaning of the sütra - janmädyasya yatah - Br.Sü. I.1.2, Sankara says, from that Omniscient Omnipotent cause has come this jagat, comprising various names and forms, various doers and enjoyers, dependent on specific time  and space and result of their actions, of incomprehensible varied forms and is sustained  and dissolved by Him. One has to remember here that, as per Sankara, Brahman is represented from two points of view.

 i) One is vyävahärika or empirical point of view,
ii) the other is päramärthika or absolute point of view.

From the vyävahärika point of view, Brahman is regarded as the cause of this jagat’s origin, existence, and dissolution, because this jagat indeed has an empirical reality. However, from absolute point of view, since this jagat is asat or mithyä, the question of its origin, existence and dissolution does not arise, much less Brahman being its cause. Again, from vyävahärika point of view, Brahman is sarvajna, sarva-saktimän, of varied attributes and of nitya-suddha-buddha-mukta-svabhäva. As per Sankara, this description belongs to Saguna-Brahman or Éçvara. One can worship and meditate upon this Isvara. However, Saguna-Brahman has only a vyävahärika reality.

From päramärthika point of view, one has to understand Brahman is neither the cause of this jagat, nor is omniscient or omnipotent. The origin of the jagat is not the intrinsic feature - svarüpa-laksana of Brahman. This phenomenon is his incidental feature - tatastha-lakshana. Therefore, from absolute point of view, Brahman is not the creator, sustainer, or dissolver of this jagat. He is devoid of any form or attribute. From absolute point of view, Brahman is Satyam-Jnänam-Anantam. This is the essential feature - svarüpa-laksana of Brahman.

Brahman does not have any kind of difference. Differences are of three kinds: i) difference from another class (vijätiya) ii) difference of one member of the same class (sajätiya), and iii) internal differentiation (svagata). Brahman is free from any of these three differences - vijätiya, sajätiya, or svagata bheda. This undifferentiated Brahman without any kind of distinction is the only Satyam - Reality, and except Him, everything else is to be understood as asat (vyävahärika, prätibhäshika or tuccham) - unreal. However, one has to understand here that, although Brahman is devoid of any attribute, He is not sunya - void. Otherwise one can get caught by the Buddhistic understanding. It is not possible for bhäva - something to come out of abhäva or sunya - nothing. Therefore, one has to notice that Sankara’s establishment of an attributeless Brahman, completely swallows Buddhistic theory of sunyaväda.

2. Doctrine of jagat being mithyä:
Sankara has established the reality of this jagat as mithyä. However, by mithyä here, one is not to understand the reality of the jagat as that of the reality of vandhyä-putra or sasa-srnga. Here, what is mithyä as per Sankara needs to be clear. That this jagat is not non-existent like the vandhyä-putra or sasa-srnga is clear from the fact that the jagat is evident to us. However, this jagat is not päramärthika or absolute real like Ätmä or Brahman, because it is subject to time, subject to change and can be negated, therefore asat (here asat means vyävaharika  reality). So the jagat is not sat like Brahman-Ätmä, nor asat (here asat means tuccham - absolute non-existent) like the vandhyä-putra. It is anirvacaniya, i.e. neither sat nor asat. This is what is meant by his - jagat mithyä.

The Three Orders of Reality:
Sankara has used three orders of realities in his explanation of Advaita-Vedänta - i) prätibhäshika (ii) vyävahärika (iii) päramärthika. This has already been discussed. The appearance of the snake on the rope, or the objects seen in the dream-state, which is negated in waking-state, belongs to prätibhäshika - subjective reality. Before knowledge of Brahman/Ätmä, whatever appears as real, and wherein transaction is possible, is vyävahärika - objective reality. And Nirguna-Brahman from whom Ätmä is non-different, that can never be negated is päramärthika - absolute reality.

Thus, the jagat has some kind of reality that is neither prätibhäshika, nor päramärthika. Therefore, while trying to understand the mithyätvam of the jagat, one should not lose sight of this vyävahärika reality. That this jagat is not real, is the purport of the doctrine of jagat-mithyä.

After this explanation, it becomes imperative to explain the Mäyäväda of Sankara. That this jagat is because of mäyä or avidyä, has been presented in many places of his bhäshyam.  Many contenders of Sankara call him a Mäyävädi, whether deliberately, or innocently and have severely criticized him.

Now its time to discuss the essence of Sankara’s doctrine of Mäyä.

***

Swämini Ätmaprajnänanda Saraswati is a Vedäntäcäryä and Vyäkaranäcäryä. She teaches Vedänta and Pänini in Ärsha Vidyä Vikäs Kendra at Bhubaneswar. She is the author of two published books - Nomenclature of the Vedas and Rshikäs of the Rgveda

KENA UPANISAD ===SRI ADI SANKARACARYA 1.3 = 1.4

KENA UPANISAD | 1.3 & 1.4 | SRI ADI SANKARACARYA

KENA UPANISAD | 1.3 | SRI ADI SANKARACARYA
na tatra caksuh gacchati na vak gacchati no manah
na vidmah na vijanimah yatha etat anusisyat || 1.3 ||

3 . The eye does not go there , nor speech , nor mind . We do not know ( Brahman to be such and such ) ; hence we are not aware of an any process of instructing about IT .

|| BHASYA || : Since Brahman , as the Ear etc of the ear etc , is the Self of those organs , therefore , tatra , there , to that Brahman ; caksuh , the eye ; na gacchati , does not go ; for it is not possible to go to oneself .

Similarly , na vak gacchati , speech does not go . When a word , as expressed by the organ of speech , reveals its own idea , speech is said to go to its object .

But Brahman is the Self of that word , as also of the organ that utters it ; therefore speech does not go .

Just as fire , which burns and illumines , does not burn or illumine itself , similarly is this so .

No manah , nor the mind . Though the mind thinks and determines other things , it does not think or determine itself ; for of it , too , Brahman is the Self .

A thing is cognized only by the mind and the senses . As Brahman is not an object of perception to these , therefore , na vidmah , we do not know , " That Brahman is of this kind " .

Hence na vijanimah , we are not aware of ; yatha , the process by which ; etat , this Brahman ; anusisyat , should be taught , instructed to a disciple — this is the significance .

For , a thing that is perceived by the senses can be taught to another through categories denoting class , quality , and action .

Brahman is not possessed of these categories , viz class etc ; hence it is very difficult to convince the disciples about IT through instruction .

In this way the Upanisad shows the necessity of putting forth great effort in the matter of imparting instruction and comprehending its meaning .

The contingency of the total denial of any process of instruction having arisen from the text ,

" We do not know Brahman , and hence we are not aware of any process of instructing about IT "

, an exception to this is being stated in the next verse . True it is that one cannot impart knowledge about the Highest with the help of such means of valid knowledge as the evidence of the senses ; but the knowledge can be produced with the help of traditional authority * .

Therefore traditional authority is being quoted for the sake of imparting instruction about IT :

KENA UPANISAD | 1.4 | SRI ADI SANKARACARYA

Anyat eva tat viditat athah aviditat adhi iti shushruma purvesham ye nah tat vyachachakshire || 1.4 ||

4 . " That ( Brahman ) is surely different from the known ; and again , IT is above the unknown " — such was ( the utterance ) we heard of the ancient ( teachers ) who explained IT to us .

|| BHASYA || : Anyat eva , different indeed ; is tat , that which is the topic under discussion and which has been spoken of as the Ear etc , of the ear etc , and as beyond their reach .

IT is , indeed , different from the known . The known is very much within the grasp of the act of knowing , that which is the object of the verb , " to know " . Inasmuch as everything is known somewhere by somebody , all that is manifested is certainly known . The idea is that , IT ( Brahman ) is different from that .

Lest , in that case , IT should be unknown , the text says , ( IT is , ) atho , again ; different aviditat , from the unknown , from what is opposed to the known , from that which consists of the unmanifested ignorance , which is the seed of the manifested .

The word adhi , used in the sense of " above " , means " different " by a figure of speech ; for it is well-known that anything that exists above another is different from that other . Whatever is known is limited , mortal , and full of misery ; and hence it is to be rejected .

So when it is said that Brahman is different from the known , it amounts to asserting that IT is not to be rejected . Similarly , when it is affirmed that IT is different from the unknown , it amounts to saying that IT is not a thing to be obtained .

It is for the sake of getting an effect , indeed , that somebody different from it acquires some other thing to serve as a cause . For this reason , too , nothing different ( from the Self ) need be acquired to serve any purpose distinct from the knower ( Self ) .

Thus the statement , that Brahman is different from the known and the unknown , having amounted to Brahman being denied as an object to be acquired or rejected , the desire of the disciple to know Brahman ( objectively ) comes to an end , for Brahman is non-different from the Self . ( Or , according to a different reading — the desire of the disciple to know a Brahman different from the Self , comes to an end ) * .

For nothing other than one’s own Self can possibly be different from the known and the unknown .

Thus it follows that the meaning of the sentence is that the Self is Brahman .

And this also follows from such Vedic texts as :

" This Self is Brahman " ( Ma . 2 ; Br . II . v . 19 , IV . iv . 5 ) ,

" that Self which is untouched by sin " ( Ch . VIII . vii . 1 ) ,

" the Brahman that is immediate and direct — the Self that is within all " ( Br . III . iv . 1 ) , etc .

In this way , the text , " Thus we heard " etc , states how through a succession of preceptors and disciples , was derived the purport of the sentence which establishes as Brahman that Self of all which is devoid of all distinguishing features , and is the light of pure consciousness .

Moreover , Brahman is to be known only through such a traditional instruction of preceptors and not through argumentation , nor by study ( or exposition , intelligence , great learning , austerity , sacrifices , etc — iti , such ( was what ) ; susruma , we heard ; purvesam , of the ancient teachers ; the teachers ye , who ; vyacacaksire , explained , taught clearly ; nah , to us ; tat , that Brahman .

The idea that the Self is Brahman having been established through the sentence ,

" That is surely different from the known , and again , that is above the unknown "

, the hearer has this doubt :

" How can the Self be Brahman ? For the Self is familiarly known to be that which is entitled to undertake rites and meditation and which , being subject to birth and death , seeks to attain either the gods headed by Brahma ( Creator ) or heaven by undertaking the practice of rites or meditation .

Therefore some adorable being other than that ( Self ) , eg Visnu , Isvara ( Siva ) , Indra , or Prana ( vital force or Hiranyagarbha ) may well be Brahman , but not so the Self ; for this is opposed to common sense . Just as other logicians say that the Self is different from the Lord , so also the ritualists worship other gods saying ,

' Sacrifice to that one ' , ' Sacrifice to that one ' .

Therefore it is reasonable that , that should be Brahman which is known and adorable ; and the worshipper should be one who is different from this " .

Having noticed this doubt either from the looks or the words of the disciple , the teacher said , " Don’t be in doubt thus " ; —

" That which is not uttered by speech , that by which speech is revealed , know that alone to be Brahman , and not what people worship as an object . || 1.5 || "

( NOTE : * The word used by Sankara is agama , which literally means traditional knowledge which has come down through the line of teachers and pupils . By quoting traditional teaching one does not expose oneself to the charge of speaking about something that defies speech . | * The expression concerned is svatmano'nanyatvat brahmavisaya jijnasa , or svatmano'nyabrahmavisaya jijnasa . )

knowledge of Self :: Who am I ??

From the Atma Bodha by Shri Adi Shankaracharya
Lets find out the knowledge of Self is that which is ever present but still forgotten due to the ignorance

Avirodhitayaa Karma, Navidyaam Vinivartayet
Vidya-Avidyaam Nihantyeva, Tejashtimira-sanghavat||

Atma Bodha - 3

Translation::

Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness.


Comments::

Knowledge alone is the one direct means of liberation through a very simple example.

The knowledge that is here being discussed of is not something that can be gained new, but it is verily inherent in us. It is one’s own nature and hence this knowledge of Self which is ever present can never be got as a result of any action. Hence no divine actions in the sense of direct cause and effect can lead to knowledge of the self.

Supposing that there is darkness in a room, then no amount of sweeping or cleaning or any such actions will remove the darkness but it can only be done by light. However thick the darkness is, it disappears in an instant by light. Similarly, it is only the knowledge that can negate the illusory ignorance. Also actions are but a result of ignorance, that which is a result can never remove its cause. Action is done only when one perceives duality as there is always a distinction of doer, instrument and the result in any actions. And this duality is perceived only due to ignorance. Hence actions can never liberate one from ignorance, but it is only knowledge that can remove all miseries.

Just as light is opposed to darkness, knowledge opposed to ignorance can only negate it. This darkness doesn’t disappear anywhere nor goes anywhere but is only negated by the light. Similarly, the illusory ignorance is negated by the light of the Self knowledge.

Thus all the actions can only prepare a seeker for the revelation of this ever present knowledge but can never by themselves remove the ignorance.
Photo: :: knowledge of Self :: Who am I ?? From the Atma Bodha by Shri Adi Shankaracharya :: Lets find out the knowledge of Self is that which is ever present but still forgotten due to the ignorance Avirodhitayaa Karma, Navidyaam Vinivartayet Vidya-Avidyaam Nihantyeva, Tejashtimira-sanghavat|| Atma Bodha - 3 Translation:: Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness. Comments:: Knowledge alone is the one direct means of liberation through a very simple example. The knowledge that is here being discussed of is not something that can be gained new, but it is verily inherent in us. It is one’s own nature and hence this knowledge of Self which is ever present can never be got as a result of any action. Hence no divine actions in the sense of direct cause and effect can lead to knowledge of the self. Supposing that there is darkness in a room, then no amount of sweeping or cleaning or any such actions will remove the darkness but it can only be done by light. However thick the darkness is, it disappears in an instant by light. Similarly, it is only the knowledge that can negate the illusory ignorance. Also actions are but a result of ignorance, that which is a result can never remove its cause. Action is done only when one perceives duality as there is always a distinction of doer, instrument and the result in any actions. And this duality is perceived only due to ignorance. Hence actions can never liberate one from ignorance, but it is only knowledge that can remove all miseries. Just as light is opposed to darkness, knowledge opposed to ignorance can only negate it. This darkness doesn’t disappear anywhere nor goes anywhere but is only negated by the light. Similarly, the illusory ignorance is negated by the light of the Self knowledge. Thus all the actions can only prepare a seeker for the revelation of this ever present knowledge but can never by themselves remove the ignorance

Brihadaranyaka Upanishad 2.4.6

ब्रह्म तं परादाद्यो2न्यत्रात्मनो ब्रह्म वेद क्षत्रं तं परादाद्यो2न्यत्रात्मनः क्षत्रं वेद लोकास्तं परादुर्योन्यत्रात्मनो लोकान्वेद देवास्तं परादुर्यो2न्यत्रात्मनो देवान्वेद भूतानि तं परादुर्यो2न्यत्रात्मनो भूतानि वेद सर्वं तं परादाद्योन्यत्रात्मनः सर्वं वेद इदं ब्रह्म इदं क्ष्त्रम् इमे लोकाः इमे देवाः इमानि भूतानि इदं सर्वं यदयमात्मा ॥

(Brihadaranyaka Upanishad 2.4.6)

The brahmana rejects one who knows him as different from the Atman. The kshatriya rejects one who knows him as different from the Atman. The worlds reject one who knows them as different from the Atman. The gods reject one who knows them as different from the Atman. Beings reject one who knows them as different from the Atman. All rejects one who knows all as different from the Atman. This brahmana, this kshatriya, these worlds, these gods, these beings, and this All are the Atman.

The Universe Is In Your Body

'As above, so below' is a fundamental axiom in the field of metaphysics. It has been incorporated into a variety of religions and philosophies from around the world, particularly in India. One of the most unique concepts found within general Sanatan vedic Dharma is the belief that the entire universe, in fact EVERYTHING that exists outside our bodies also exists inside our bodies too (in both a figurative AND a literal sense). The reason why this is believed is because the Vedic conception of the universe is comparable to that of a fractal. A fractal is known for its self-repeating nature and the universe as described in the Vedas is mentioned as having the same patterns reproduced in all levels of the cosmos.

Thus, the Upanishads boldly declare "Yatha pinde tatha brahmande, yatha brahmande tatha pinde"---"As is the individual, so is the universe, as is the universe, so is the individual".

The microcosm is oneself and the macrocosm is the universe. The macrocosm is as the microcosm and vice versa; within each lies the other and through understanding one (usually the microcosm), you can understand the other. The jiva (individual soul) is nothing but a kind of mirror of the universal soul (Brahman) - each individual soul contains the cosmos as a whole. Ayurveda says: "Purushoyam loka sannidah"---"Man is an epitome of the universe." When you know man, you know the universe. Yajur Veda reveals the same truth: "Yatha pinde tatha brahmande, yatha brahmande tatha pinde"---"As is the individual, so is the universe, as is the universe, so is the individual". In Vedic cosmology, there are 14 lokas (planetary systems) within this universal egg or sphere. 7 of them are usually classed as 'lower' planetary systems and their names, in descending order, are as follows: Atala,
Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala.

In much the same vein, there are another 7 lokas which are classed as 'higher' planetary systems and their names, in ascending order, are as follows: Bhuloka, Bhuvarloka, Svargaloka, Maharloka, Janaloka, Tapoloka and Satyaloka.
Bhuloka is often known as the 'earthly planetary system' because it's the planetary system that contains the Earth (but is not limited to the Earth by any means). Bhuvarloka exists in-between Bhuloka and Svargaloka ('svarga' means 'heaven' and is referring to the greater cosmos). According to Vedic cosmology, only three planetary systems are visible to the naked human eye: Bhuloka, Bhuvarloka and Svargaloka.

Everything in the cosmos that has been mapped by our telescopes fits neatly into these three planetary systems. Bhuloka is the grossest system in terms of the physical nature of beings and objects. Bhuvarloka and Svargaloka are equally gross as far as matter is concerned, but they are interpenetrated by more subtle dimensions as well. These subtle dimensions cannot be perceived by our regular senses. Also, the higher one progressively travels along the planetary systems, the subtler the planetary systems or lokas become. In any case, I digress. As the title of this thread suggests, one need not travel outwardly to go from one loka to another. It can be an inward journey. There are 7 major chakras that belong to our astral bodies and each of these 7 chakras corresponds to certain plexuses along the spinal cords of our physical bodies. Furthermore, each of these 7 chakras corresponds to one of the 7 higher lokas.

There is a specific character from the Sanskrit alphabet associated with each of the chakras. The chakra at the lowest point of the body is called the muladhara chakra and it corresponds with Bhuloka. The chakra above that is called the swadhisthana chakra and corresponds with Bhuvarloka. Above that is the manipura chakra and corresponds with Svargaloka. Above that is the anahata chakra and corresponds with Maharlok

a. Above that is the vishuddha chakra and corresponds with Janaloka. Above that is the ajna chakra and corresponds with Tapoloka. And finally, above that is the sahasra chakra and corresponds with Satyaloka.

There is a particular grade of consciousness and a certain distinct degree of bliss that is associated with each of these 7 chakras and is experienced when those chakras are completely opened. There are a lot of claims of people who believe to have fully opened all of the 7 major chakras, but factually very few people have ever achieved more than completely opening even the muladhara chakra (what to speak of the 6 higher chakras!). It is not an easy feat. It is typically the attainment of an accumulation of many, many lifetimes worth of yoga practices done specifically with the intention of completely opening all of the chakras. The chakras are poetically compared to lotuses and they normally exist in a dormant or 'sleeping' state when the astral body is joined together with the physical body. The buds of the chakra lotuses are closed and, as a result, the petals are hidden inwards when the chakra is inactive and hasn't opened up to fully blossom. As one progressively opens and makes active each of the 7 dormant chakras that run along the spine of the subtle body, the quality of one's consciousness becomes more and more refined. Veil after veil of illusion is pierced and the aspirant becomes fit to understand the essential nature of things. Also, the aspirant feels peculiar degrees of bliss that are noticeable through various symptoms (shivering, hair standing on end, the body seems to be emitting rays of light etc.). As each of the 7 chakras are progressively 'switched on' (so to speak), the quality of the bliss increases and the aspirant becomes less conscious of his or her physical body. When the sahasra chakra is finally opened to its fullest extent, the aspirant experiences the same level of bliss experienced by the inhabitants of Satyaloka (the highest, largest and subtlest planetary system in this entire universe).

So, to recap everything I've just said, it is believed by some people (myself included, to a certain extent) that the astral body of an individual's soul contains the cosmos within it. This is reflected in our physical bodies. As I've already mentioned, Bhuloka is situated in the feet, Bhuvarloka in the genitals, Svargaloka in the navel, Maharloka in the heart, Janaloka in the throat, Tapoloka in the brow centre and Satyaloka above the head. These are called the upper lokas and they are all situated in the body of man. The lower lokas are situated in the body of man too. Atala is situated in the soles of the feet, Vitala on the nails, Sutala in the heels, Talatala in the hip, Rasatala in the knees, Mahatala in the thighs and Patala in the anus. The body is thus like a miniature reproduction of the universe. As long as the physical body is alive, the 33 primary devas exist within the body in a subtle form and perform their respective functions to keep the body running smoothly. For example, Agni (fire god) resides in the mouth as the voice, Vayu (air god) resides in the nostrils as inhalation and exhalation and Surya (heat and light god) resides in the eyes as sight. This should not be taken literally as though there are deities with gross bodies existing within our own bodies. The devas in this context are merely forces (living forces) that empower our bodies. They are personified forces. There is a lot more that can be said, but it actually gets much more complex. In any case, I'll close this post by quoting what a wise man known as Ralph Waldo Emerson had to say:

"The universe is an externalisation of the soul."

It's High Time to Return Home, It's time To Revive what has been Forgotten, It's Time to Re-Write the Legacy of Aaryas, It's Time to come Back. Come back to Vedas.