Journey to Self

Transactional Reality (ETU)
Conventionally “reality” of the world is assumed because of ETU (Experientiality, Transactability and Utility).  During the waking state, the world appears to be “real”  thru our body-mind interactions.  However, we know thru neuroscience and quantum physics that what we perceive and transact with is just a learnt behavior of abstraction of names and forms of constantly changing matter.

Dream World
Further the dream world’s ETU factors are quite different from that of the waking world’s ETU factors. The realities are not the same. e.g., a person’s debt in a dream cannot be paid by the bank balance in his waking life.

Actual Reality

Vedanta teaches that actual Reality cannot be dependent on such changing ETU criteria.  True Reality is unchanging substratum, relative to which changes appear to happen.  This reality is the Consciousness, the Self/Atma, the Brahman and has to be understood.

Sakshi Bhava
After enquiry through technique such as Drk Drishya viveka,  understand that “I” is the consciousness/Sakshi/Atma, apart from Anatma – the body/mind and the world around.  However, the “boundary” is only in “ignorance”, so continue enquiring and discover.

SarvaAtma Bhava
Understand that the Anatma, body/mind and the world of names and forms are merely appearances in the consciousness (like in a dream). There is only Atma/Brahman.
The Jnani is free from apparent bondage of karma as there is no “doership” and therefore remains in wonder and acceptance!
Listen to these Talk1,  Talk2

Neti Neti (not this not this)
if you cannot directly say what it IS, you can you can say what it is NOT. So nirguna Brahman can be expressed by neti neti (not doer, enjoyer etc)

Adhyaropa Apavada
use adhyaropa apavada superimposition and removal of qualities and attributes (e.g. all pervading Ishvara, limited Jiva “attributes/qualities” etc).

Paradoxical Language
use paradoxical language to describe something beyond normal language a) greater than the greatest (e.g. space-like), b) smaller than the smallest (space like) c) further than the furthest d) nearer than the move nearest e) it moves but it moves not (all pervading space like) f) independent of space-time etc. and with the hope that we will understand what the paradox points towards. Words can only take us to the edge of knowledge.

Lakshana
Intuitive understanding (lakshya artha) of the implied meaning of the words is the way to understand the equality of Brahman Consciousness and Atma Consciousness. It is the same non-dual Consciousness.

The differences will continue to “appear” to us in the transactional reality, but intuitively we understand that there is only one underlying reality, Consciousness. So just BE in that understanding.

Jiva-Atma enquiry process
THIS person (body mind sense complex ) is Jiva. But who am I?
From Taittiriya upanishad study, we understand that beyond the changing/objectifiable koshas (coverings ) – I come to appreciate the non-changing Awareness Chit
From Mandukya upanishad study , we understand that the common factor to all 3 states (waking/dream/sleep), is the Turiya/ consciousness/ awareness – Chit.
(So Chit/Conciousness is the main focus of enquiry).Sat-Chit ananda – atma ( unchanging self of Jiva)
I am – I exist (Sat)
I know I am – I am awareness of my existence (Sat + chit)
I know I am and complete in myself – I am unaffected by changes in body/mind/senses. ( Sat + chit + ananda)

Ishvara-Brahman enquiry process
Ishvara is the creative principle of the cosmos; both the intelligence that shapes the universe (efficient cause) and its very substance (material cause). Ishvara means ‘Lord’ and refers to Saguna Brahman; the Self associated with Names/Forms,(Maya shakti).
Brahman is the formless, unchanging substratum. Satyam, Jnanam, Anantam – Brahma.
Issness (Being) is common to all changing Names/forms of objects (object IS, idea IS). – Satyam
Knowing that N/F are changing, and ‘appearance’ only, is the Jnanam. Forms and objects appear to have a static “transactional reality” in the time space that human’s interact with and appreciate (this is the power of Maya shakti)
Scientists continue to prove that what is observed / measured is momentarily static otherwise it is constantly in flux – quantum theory
However the Issness/being of all objects and ideas of the world is space and time independent. Satyam is nityam (even space -time is changeable).
(Issness /being is the main focus of enquiry)

Aikyam (Tattvamasi)
The process of THAT is THIS enquiry, understanding Tattvamasi.
THAT outside world of Names/Forms and ideas (Ishvara’s creation), is sensed/perceived by me as Thoughts in my mind (e.g. Pot exists as a Pot Thought in me, otherwise the world does not exist for me, as in deep sleep).  this is very important to understand and validate for oneself.  Every individual’s perception of the world is unique to oneself due to the mind’s conditioning baggage from the past.
Similarly, I am, I exists is also in me.

Now applying the process of bhAga tyAga lakShaNa. The oneness that is pointed to (lakShaNa) is understood by ‘giving up’ (tyAga) the contradictory parts (bhAga) in the perception of world and I. By discarding the Names and Forms added (adhyasa) to the issness of world and also to I, one comes to understand the oneness of the Being/Issness.

This way the mahAvAkya “Aham Brahmasmi” points out that “I am Brahman”  (removing the superimposition of the saguna Ishvara and Jiva ).  Also “Tattvamasi”- That (Brahman Conciousness without Maya) Thou (Atma Conciousness) Are (the same oneness)”

From Drk-Drshya Viveka, we understand the subject/ object relationship, and discard what is observed, and continue to investigate the subject, who am I. Even at the level of witness thought of the mind, there is duality of witnessing subject and thought movement in the mind. But mind itself is an appearance and object too. For complete non-duality, one needs to understand the Beingness and Knowingness that is beyond any thoughts contained in the mind. This is transcending the mind and abide in that understanding. So just BE.

Practice of Contemplation/Nididhyasanam, is keeping Vedantic knowledge alive in the mind all the time, by all spiritual seekers, even if they are not continuing to pursue further knowledge  (e.g., for health reasons).
In life we face troubling events caused by our Prarabda which at times may be  traumatic and overwhelming; The only solution is remembering Vedantic knowledge constantly as the “emergency exit” out of samsara’s traumatic grip.  It may rarely be used; however, this exit path must be “well serviced”. The “normal exits” from samsara are by practicing karma yoga of dharmic actions as “duties” without expectations in return.

During sravanam, mananam we use the words like atma, sakshi, brahman etc., implying reference to something else.  In Nidhidyasanam, we need to use the words “I”, the subject.
5 capsules for dwelling in Nidhidyasanam.
Remembering these is “servicing the emergency exit” out of samsara.
1) I am of the nature of eternal and all-pervading Consciousness.
2) I am the only source of permanent peace, security and happiness.  Don’t lean on the mithya world for external joy.
3) By my mere presence, I give life to the material body and thru the body, I experience the material world.
4) I am unaffected by any event that happens in the material universe or the material body.
5) Forgetting my nature will convert life into struggle and remembering my nature will convert life into entertainment.

It is in my own hand!
Needs courage, dhiraha to pursue the enquiry with priority and focus. Not with Guru, not with Scriptures, and not with Ishwara
The mithya jagat is beyond comprehension and beyond control which are the negative aspects. The positive aspects is that the mithya world cannot affect “I” (Asango hum). A jnani understands that all divisions in the triangular format of Jiva, Jagat, and Ishwara (which are all Names&Forms), implies that Jiva is afflicted by Karma, and he has to beg Ishwara for protection. However, Ishwara cannot take Jiva out of karma cycles. The jnani, through understanding, knows the Self as Atma, and all appearance as N&F and therefore anatma. Anatma borrows its temporary existence from Atma alone, which leads to the understanding of Sarvaatma bhava. Only Atma exists. The jnani relaxes in this understanding and enjoys witnessing the fluctuations of jagat (including body/mind) as entertainment.

What we are seeing is many (names and forms), varied and continuously changing. All the changing panorama of this is grounded in one thing, the eyes, the organ of vision. So all that we see (out there) is just part of our “seeing”. This is merging the idea of external objects back into the vision. Into the fire of vision I offer all that is seen.
Similarly smell, touch etc. Into the fire of the senses, I pour the external world.
This is a very big move. If one can understand this deeply, it is a revolutionary way of thinking.
What is mind? Mind is thoughts, emotions, ideas, memories, even the ego sense.
All perceptions I pour into the fire called mind.
In awareness/conciousness only we are aware of movements of the mind (thoughts, emotions, sensory perceptions ) appear in consciousness.
I poured the mind into consciousness.
The mind is nothing more than an appearance (manifestation) in consciousness. This recognition is nothing more than I the consciousness.
You have reduced the “external world” to a straw. We throw it into the fire of consciousness. It’s immediately burnt up.
This is called dissolution of the world, dissolution of the senses and the body and the mind into I, the consciousness.
Offer everything into the fire of consciousness. This is Jnani’s way of dissolving the mind.
………………..

The central objective of nididhyāsanam is dwelling on the teaching and assimilating it. This is a process of internalizing the teaching like soaking in the syrup of advaita jñanam (like rasagolla or gulab jamun). This can be done in different ways:

General principles of meditation,  the alert witnessing, as generally described by Swami TV
Atma Bodha (meditation verses 36-40)

-Sitting in a quiet place in a comfortable position on a chair or mat keeping the body absolutely still.
-Witness the body as the “gross mechanical process”, and see that it is from the “Witness/Observer/Self” point of view.
-With a stillness of the body, the mind also becomes still. The mind is just the “subtle mechanical process”.
-Witness the mind,  and any remaining noodle thinking will gradually disappear.
-The Self is not the intellect, or ego of the person who is meditating, nor the timekeeper etc. just the observer.
-With greater clarity, the Witness can be gained and regained quickly (in case of disturbance).
-Also, over time, the witnessing can be maintained during other walks of life such as walking, eating etc . Being mindful and aware of all actions and functions of the body and mind as they act together for any functions to work together.

Meditation is NOT …..
– Meditation is not a habitual behavior that has to be repeated mechanically.  that is not learning
– It is not intricate Methodology handed down to be followed rigidly. All humans are different
– it is not time period dependent e.g. 15 min a day in the morning
– Not bound to a specific space or environment, (can be done anywhere)
– Not for egoistic goals or personal goals,
– Not a goal to reach moksha, or name for oneself etc., Just BE.

Alertness and constant Attention to the Mind is Meditation!
-Watching the mind causes the mind to break up any “noodle (twisted, busy)” thinking of past and future, and remain in the present moment and think only as needed.
-This is the Vedantic way to allow the mind to be silent (unlike the yogic method of forced silence).
-This method is also called Jnana Agnihi (knowledge based “flame of attention”) that eliminates/burns off past and future “perceived” issues.
-Need to kindle this flame as much as possible with this understanding.  And this requires no “effort”. No deep thinking, no analysis etc, just watching.

**”Achintanam eva Brahma Chintanam”  Such thoughtless, silent mind is then free to allow Atma realization.   Mind has become “no mind”.  Mind dissolves in Atma.
Stabilized such understanding, leads to SarvaAtma Bhava and Tattvamasi follows.

**This kind of Attention has no “forced effort”, and so it does not exhaust one (no Karma). It brings freshness and freedom and allows Love to express and spread. This brings one into the spiritual dimension.

This brings Joy in day-to-day Life in whatever Prarabda karma brings to the body-mind complex for its transactions.

Remind oneself that true Meditation is ongoing Attention!!

Glimpses of Jivan Mukti is achieved
It is said that after great deal of purification of mind through Sadhana Chatusthaya Sampathi, and thorough understanding of the Sruti (Upanishads), that glimpses of Jivan Mukti is achieved. This manifests as the “apparent liberation” of the Jiva/ahankara from its previous “attachment state” to the world of N&F, and also owning up to the Consciousness/atma that one always is. This Jivan Mukti is however, relative with levels of steadfastness in this blissful state. A Jivan Mukta will usually say he is continuing to dwell in the Nididhyasanam to purify his mind, and not there yet. There are extremely rare individuals who are true Siddha Purusha, who have totally foregone the world and are in constant state of independent consciousness.