Journey from Ignorance to Self-Knowledge
Every human being is naturally seeking peace, security and happiness and hence they are on a journey, whether they are consciously aware of it or not. Most organized religions promise better life in special places or heavens, to be achieved in the future by living a life of doing actions which are righteous (dharmic). With the human mind’s capability of understanding, it is the inherent goal of humans to enquire about their inner purpose, their interaction with the surroundings, and open their mind to the intelligence around them.
With earnest enquiry, begins the journey from ignorance to knowledge. Advaita Vedanta scriptures (Upanishads) guides and teaches unique and life transforming messages on this journey to discover the purpose of life, Here and Now, (independent of space, time and actions), fulfilled, peaceful and accepting of what “is”.
This website has insightful messages from Advaita Vedanta teachings and easy access to them thru extracts as well as links to full texts or talks.
Important Pages
Discover – Enquire, Clarify and Review
Contemplation – Dwelling Steadfastly
Arsha Vidya Gurus – Info and talks
Youtube playlists
Getting beyond Apparent Reality using Vedanta Approach
A student needs to clearly understand the difference between the changing transactional realities of our experiences from the unchanging reality of awareness.
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.
Stages of Spiritual Awakening
After thorough study of the shastra, a student has to “awaken” the understanding with some major steps. A couple of these steps are mentioned here and also covered in the following pages more thoroughly.
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
Various Strategies used in Vedas to Reveal the Unexplainable
The Vedas use a variety of strategies to reveal something which cannot be revealed directly by simple language but with the hope that we intuitively will understand what is being pointed to, the intended meaning of the words (“Tatparya”). This is very important to discover as our minds are falsely conditioned by mundane worldly experiences and activities.
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.
Enquiry into the Process of discovering One-ness, Tattvamasi
I as Jiva is THIS, and the world, jagat is THAT (out there). So there is no direct clarity/understanding of one-ness, needs deep and subtle enquiry. Enquiry starts with me the Jiva, as it is easiest to access and enquire into. Jiva-Atma enquiry process Ishvara-Brahman enquiry process Aikyam (Tattvamasi) 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.
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 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)
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.
Dwelling in the Self (Nididhyasanam)
Nididhyasanam, is keeping Vedantic knowledge alive in the mind all the time, by all spiritual seekers. It is a process of assimilating and internalizing the teachings like soaking in the syrup of advaita jñanam 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). 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. It is in my own hand! 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. 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: Through repeated śravaṇam, your mind can remain in the teaching. Initially, you get new ideas through śravaṇam. When you listen to teaching repeatedly, you do not get new ideas, but you get the opportunity to remain in the teaching. Repeated reading (of your own notes), writing, discussions with peers and teaching someone are all effective methods of nididhyāsanam to remain in the teaching. The Vedānta does not expect us to be completely free of these reactions; it only helps us to keep the balance. A healthy body does get sick sometimes, but recovers fast because it has the internal immunity to fight the disease and get back to health. Similarly, a healthy mind bounces back negative state like a rubber ball, while an unhealthy mind stays in the negative emotions like a wet clay ball. This benefit of jñāna (jñānaphalam) is called jīvanmuktiḥ. Alertness and constant Attention to the Mind is Meditation! “Achintanam eva Brahma Chintanam” Such thoughtless, silent mind is then free to allow Atma realization. Mind has become “no mind”. Mind dissolves in Atma. This kind of Attention has no “forced effort”, and so it does not exhaust one. 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
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.
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.
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.
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.
………………..
Try to imitate the behavior of a jīvanmukta who has assimilated and transformed. After some time, it will become natural. Swami Dayananda said – “fake it and make it”. We ask the children to do namaskāra at the temple or to a mahātmā. They do it mechanically without reverence. The parents train them with the hope that this mechanical practice will turn into a reverential one. We can imitate the mahātmās described in the Gītā in chapters 2 (verses 54-72), 13 (verses 13-20) and 14 (verses 21-27) and lead an alert life.
Meditation is a traditional form of nididhyāsanam. It is practiced in a specific place in a specific posture as described in Verse 5 of Kaivalya Upaniṣad. This exercise of focusing is called samādhi abhyāsaḥ (samādhiḥ = focus; abhyāsaḥ = exercise). The focus is not on Brahman as an object, but on any aspect of the teaching that is relevant to you. If I feel I am lacking something in life, I should meditate that do not lack anything in life, indicating pūrṇatvam. If I fear dying, I should focus on nityatvam (eternal). If relationships are causing problems, focus should be on asaṅgatvam (non-attachment). Thus, choose the appropriate teaching and focus on it to internalize it.
The purpose of nididhyāsanam is not mokṣa. Through the teaching, we have understood that mokṣa is not a future event to happen. It is to remind ourselves that a change in a situation will not make me free because I am already free despite that situation. It is not even meant for knowledge, which is gained only through śravaṇam. Nididhyāsanam is not meant to prove, confirm or validate the knowledge. Proving is done by mananam. It is not for gaining an extraordinary experience because all experiences belong to anātmā. Ordinary experiences belong to ordinary anātamā and extraordinary experiences belong to extraordinary anātmā. Even Śaṅkarācārya admits that extraordinary experiences are possible, but they have no relationship to selfknowledge.
A jñānī is not necessarily a siddhi, a mystic with extraordinary experiences or powers. There are four types of people:
A jñānī who is also a siddhi
A jñānī who is not a siddhi
A siddhi who is not a jñānī (like Rāvaṇa)
One who is neither a siddhi nor a jñānī (the majority)
Thus, nididhyāsanam is for solely for assimilation of the teachings by dwelling on them. What is the sign of assimilation? It is the change in the unhealthy reaction or responses to the situations in life. One will attain peace (śānti) – samatvam – which is the experience of the benefit of self-knowledge (brahmajñānaphala anubhava). There is no experience of Brahman. This transformation is not instantaneous; it is gradual. It can be measured using the FIT test:
F – reduction in Frequency of unhealthy reactions to situations in life
I – Reduction in Intensity at all three levels – physical, verbal and mental. The intensity of disturbance at the mental level is the least, where one knows he is angry, but has sufficient balance to postpone reaction. The physical reaction is the most intense because it has crossed the other two levels.
T – Reduction in the Time of recovery. How much time to recover balance? It is said that a uttama puruṣa recovers in a moment, the madhyama in 1 ½ hours and adhama in 24 hours, but a pāpi (sinner) does not recover even till death.
This teaching is at the end part of the Vedas and therefore, it is called Vedāntaḥ (Vedantaḥ). Since the focus is on jñāna (self-knowledge) in this section, it is called jñānakāṇḍa. It is also called the Upaniṣad. In this stage of spiritual progression, karma is not absent, but the focus is predominantly on brahmavidyā or ātmavidyā, which is the knowledge of myself as the ever free one.
Śaṅkarācārya has given a special meaning to the word Upaniṣad: upaniṣannaṁ śreyaḥ asyām iti upaniṣat – that in which freedom is hidden or kept. By analyzing the Upaniṣads, you are discovering the freedom within yourself. You discover freedom at the emotional level (ātmayeva ātmanā tuṣtaḥ) and achieve total self-satisfaction and fulfillment, not after death, but here and now. Therefore, the study of the Upaniṣads should not be treated as an academic exercise.
Watching the mind (paying attention to the mind) is Sakshi Bhava (Witnessing the mind).
This 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.
Stabilized such understanding, leads to SarvaAtma Bhava and Tattvamasi follows.
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.
This blog site relates the spiritual journey
Acquiring knowledge, clearing doubts and contemplation on the path of discovery to the Self.
My early start was with J. Krishnamurthi’s direct teachings of “Observer /Observed viveka”, witnessing, recognizing “conditioned minds” of traditions, detachment to them, and evolve to a responsible living. This was a great awakening.
Later, the Art of Living principles of relationships with society, yoga and pranayama, seva and study of some Vedanta texts added more balance to body and mind and yearning for greater truth during the later stages of family life.
In recent years, with more time and dedication to more traditional study of Vedanta through the Arsha Vidya Parampara, a thorough understanding, clarification and absorption has been possible.
Gurus Guiding the Spiritual Journey
I am deeply grateful to several Gurus and Swamis who have influenced and guided the path on this wonderful journey. Their guidance is highlighted on this site so that their teachings may be of benefit for others too. Swami Tattvavidananda with his direct, pure and deep insights has made significant personal transformations in my life. His 7-9 week courses at AVG has been in unique opportunity for in-depth immersion in the study, and personal transformation for me. More youtube videos are becoming available. See this page for more information and links. Swamiji’s emphasis on being a “dhirah” to pursue this journey diligently, has been the key driving force in my life. Swamiji has written many insightful books and article. See this recent article: Self Inquiry – Swami TV, 2020 Video talk on Sarvatmabhava and Vivekabhava Swami Paramarthananda has unfolded the major spiritual texts with utmost clarity and depth. He has provided thorough and complete teachings in audio and written form available via multiple websites, and these are part of my daily study. His exposition of Ashtavakra Gita brings out the special joy of the enlightened person. See this page. Swami Sarvapriyananda has a wonderful style of expressing the essence of the Advaita Vedanta teachings in light of his up to date interactions with current scientists, philosophers and in depth interfaith studies at universities. This approach gives so much more solid foundation to Advaita Vedanta and I am grateful for its availability via youtube. See this page for more details. Sri Vijay Kapoorji’s dedicated weekly classes provide opportunity to students for general Vedanta knowledge in SF Bay area. We have grown from his teachings and are grateful for the seva opportunities provided by the Arsha Vidya Center, hosting visiting Swamis Talks and related events. See this page. Swamini Svatmavidyananda brings a clear, fresh and lively style to the teachings which appeal to broader audiences. She is widely recognized as a scholar of Advaita Vedanta and lectures at GTU Berkeley. She is technology smart and up to date with current thinking and approaches to teaching. Students find her compassionate and approachable for guidance. See this page. Swami Viditatmananda with his calmness, personifies the essence of the teachings. See this page. Having understanding of Advaita Vedanta, Bhagavan Ramana Maharishi’s direct path of focusing/dwelling on “who am I” beyond the ahankara (ego) thought is very important key for ongoing spiritual life. See a Jnani’s life and teachings, at this page . From very early days J. Krishnamurti’s message of recognizing “the conditioned mind” of the individual, resonated well with me. Even today keeping the constant “observer” principle in mind helps me be aware of the behaviors and reactions that stem from previous conditioning, and thus alleviate getting too “caught up” in over-reactions. See this page for more details. We learnt the wonderful practices of daily pranayama, yoga, the art of volunteering / seva and glimpse of Vedanta thru the Art of Living org. Sri Sri Ravi Shankar’s meditations and discourses still resonate well. See this page for more details.
Vedanta Meditation, Mantra and Chanting
Shanti Mantras;
Meditative Chants
Meditations
Om chanting
Mantras
Sri Rudram and Text;
Contact: satvichara@gmail.com