Steadfast Contemplation
The information on this page assumes that the student has accepted that he has a spiritual dimension besides his physical body and mental capacity and that the spiritual capacity extends to all sentient beings. Now he is ready for deeper internal exploration and contemplate with witnessing awareness. Thereby abidance in the “Self” is strengthened.
Important Pages
Home – Journey to Self
Discover – Enquire, Clarify and Review
Contemplation – Dwelling Steadfastly
Inspirational Quotes and Mantras
This section will be updated periodically. When I first came to Bhagavan and heard him repeating constantly that everyone must eventually come to the path of self-enquiry, I wondered whether he was being partial to his own teaching, but I soon understood why he insisted that this is so. The final goal is only oneness, and to experience oneness our mind must subside, which will happen entirely only when we attend to nothing other than ourself. So long as we attend to anything other than ourself, our mind cannot subside, because attention to other things sustains it, since that which experiences otherness is only this mind. When the mind subsides completely, only self-attention remains, and self-attention alone is the state of absolute oneness. Bhagavan used to repeat this teaching every day, maybe ten or twenty times, but still we didn’t change. He didn’t change his teaching either, because to him this truth was so clear. ~ Ramana Maharshi Before you agree or disagree, why not investigate the very idea of a body? Does the mind appear in a body or the body in a mind? Surely there must be a mind to conceive the ‘I-am-the-body’ idea. A body without a mind cannot be ‘my body’. ‘My body’ is invariably absent when the mind is in abeyance. It is also absent when the mind is deeply engaged in thoughts and feelings. Once you realize that the body depends on the mind, and the mind on consciousness, and consciousness on awareness and not the other way round, your question about waiting for self-realization till you die is answered. It is not that you must be free from the ‘I-am-the-body’ idea first, and then realize the self. It is definitely the other way round — you cling to the false, because you do not know the true. Earnestness, not perfection, is a precondition to self-realization. Virtues and powers come with realization, not before. ~ Nisargadatta Maharaj I alone am the projector of this waker’s world (jagrad prapancha) with the help of my maya shakti. I also project a world within this world (svapna prapancha) with my nidra shakti. I can also say that I alone “appear” as the dream- objects because they are nothing but a ‘bunch of my thoughts’! Q: Can I engage in spiritual practice, even remaining in samsara? M: Yes, certainly. One ought to do so. Q: Is not samsara a hindrance? Do not all the holy books advocate renunciation? M: Samsara is only in your mind. The world does not speak out, saying ‘I am the world’. Otherwise, it must be ever there – not excluding your sleep. Since it is not in sleep it is impermanent. Being impermanent it has no stamina. Having no stamina it is easily subdued by the Self. The Self alone is permanent. Renunciation is non-identification of the Self with the non-self. On the disappearance of ignorance the non-self ceases to exist. That is true renunciation. Q: Why did you then leave your home in your youth? M: That is my prārabdha (fate). One’s course of conduct in this life is determined by one’s prārabdha. My prārabdha is this way. Your prārabdha is that way. Q: Should I not also renounce? M: If that had been your prārabdha, the question would not have arisen. Q: I should therefore remain in the world and engage in spiritual practice. Well, can I get realization in this life? M: This has been already answered. You are always the Self. Earnest efforts never fail. Success is bound to result. ~ Ramana Maharshi OM, Oh Lord ! Swami Dayananda Time is a great myth. It is a very important myth, a significant myth. If you enquire into its content , it disappears. If time is a series of ‘nows’ – now, now, now, now – and you enquire into the content of now, now just disappears from being a length. It is no longer a length of time. ~ Swami Dayananda Saraswati What is the meaning of Mumuksha? – The desire to be free from the bondage of the mind. “Cittameva Samsāraḥ” The mind itself is called the world. Oh brother, the one who knows Brahman is sitting at the place where there is no Māyā, no Avidyā, neither their action nor their instruments. He is not sitting holding on to the mind. Renunciation of the mind is the renunciation of the world. Renunciation of the mind through discrimination (discernment) and detachment before the knowledge of Brahman and renunciation by negation of the mind after the knowledge of Brahman. ~ Swami Akhandananda Saraswati ………………………………… “The mind is the cause of the objects of perception. The three worlds depend upon it. When it is dissolved the world is also dissolved. It is to be cured (i.e. purified) with effort.” Inspired by the 4th chapter of Yoga Vasishta Sara (Nectar of Supreme Knowledge), Swami Sarvapriyananda. ……………………………. Q: You use the words ‘aware’ and ‘conscious’. Are they not the same? Q: How does one go beyond consciousness into awareness? Q: Since reality is all the time with us, what does self-realisation consist of? ~Sri Nisargadatta Maharaj (Talks with) Even when speech is suppressed, the activity of the mind still continues. All the same, silence helps control the mind. As the mind dives deeper, its activity slackens off, and then one comes to feel that He Who provides for everything will arrange matters. When the mind is agitated by thoughts of worldly things, the benefit that should be gained by abstaining from speech is lost. When the mind is centered on God, it keeps advancing steadily, and along with this emerges purity of body and mind. To let thoughts dwell on objects of the senses is waste of energy. By constantly dwelling on the thought of God all the granthis (knots) that make up ego are unraveled, and that which has to be realized will be realized. To say ‘through silence He is realized’ is not correct, because Supreme Knowledge does not come ‘through’ anything. ~ Anandamayi Ma ………………………………………. Q: How should a beginner start this practice? M: The mind will subside only by means of the enquiry ‘Who am I?’ The thought ‘Who am I?’, destroying all other thoughts, will itself finally be destroyed like the stick used for stirring the funeral pyre. If other thoughts rise one should, without attempting to complete them, enquire ‘To whom did they rise?’ What does it matter however many thoughts rise? At the very moment that each thought rises, if one vigilantly enquires ‘To whom did this rise?’, it will be known ‘To me’. If one then enquires ‘Who am I?’, the mind will turn back to its source [the Self] and the thought which had risen will also subside. By repeatedly practicing thus, the power of the mind to abide in its source increases. ~ Ramana Maharshi Q: But you have often said that one must reject other thoughts when one begins the quest, but the thoughts are endless. If one thought is rejected, another comes and there seems to be no end at all. M: I do not say that you must go on rejecting thoughts. Cling to yourself, that is, to the ‘I’-thought. When your interest keeps you to that single idea, other thoughts will automatically get rejected and they will vanish. Q: And so rejection of thoughts is not necessary? M: No. It may be necessary for a time or for some. You fancy that there is no end if one goes on rejecting every thought when it rises. It is not true; there is an end. If you are vigilant and make a stern effort to reject every thought when it rises, you will soon find that you are going deeper and deeper into your own inner self. At that level it is not necessary to make an effort to reject thoughts. Q: Then it is possible to be without effort, without strain. M: Not only that, it is impossible for you to make an effort beyond a certain extent. Q: I want to be further enlightened. Should I try to make no effort at all? M: Here it is impossible for you to be without effort. When you go deeper, it is impossible for you to make any effort. If the mind becomes introverted through enquiry into the source of aham-vritti [the ‘I’-thought], the vāsanās [latent desires] become extinct. The light of the Self falls on the vāsanās and produces the phenomenon of reflection we call the mind. Thus, when the vāsanās become extinct the mind also disappears, being absorbed into the light of the one reality, the Heart. This is the sum and substance of all that an aspirant needs to know. What is imperatively required of him is an earnest and one-pointed enquiry into the source of the aham-vritti. ………………………………. Just be. Do not try to be quiet; do not make ‘being quiet’ into a task to be performed. Don’t be restless about ‘being quiet’, miserable about ‘being happy’. Just be aware that you are and remain aware – don’t say: ‘yes, I am; what next?’ There is no ‘next’ in ‘I am’. It is a timeless state. ~ Nisargadatta Maharaj Q: I am quite willing to learn. M: Learning words is not enough. You may know the theory, but without the actual experience of yourself as the impersonal and unqualified center of being, love and bliss, mere verbal knowledge is sterile. Q: Then, what am I to do? M: Try to be, only to BE. The all-important word is ‘try’. Allot enough time daily for sitting quietly and trying, just trying, to go beyond the personality, with its addictions and obsessions. After all, you are what you are every moment of your life, but you are never conscious of it, except, maybe, at the point of awakening from sleep. All you need is to be aware of being, not as a verbal statement, but as an ever-present fact. The awareness that you are will open your eyes to what you ARE. It is all very simple. First of all, establish a constant contact with your self, be with yourself all the time. Into self-awareness, all blessings flow. Begin as a center of observation, deliberate cognizance, and grow into a center of love in action. ‘I am’ is a tiny seed which will grow into a mighty tree — quite naturally, without a trace of effort. Q: I see so much evil in myself. Must I not change it? M: Evil is the shadow of inattention. In the light of self-awareness, it will wither and fall off. ~ Nisargadatta Maharaj …………………………………………………. Q: If the self is for ever the unknown, what then is realized in self-realization? M: To know that the known cannot be me nor mine, is liberation enough. Freedom from self-identification with a set of memories and habits; the state of wonder at the infinite reaches of the being; its inexhaustible creativity and total transcendence, the absolute fearlessness born from the realization of the illusoriness and transiency of every mode of consciousness – flow from a deep and inexhaustible source. To know the source as source and appearance as appearance, and oneself as the source only is self-realization. ~ Nisargadatta Maharaj ……………………………………… There is no ‘my self’ and ‘his self’. There is the Self, the only Self of all. Misled by the diversity of names and shapes, minds and bodies, you imagine multiple selves. We both are the self, but you seem to be unconvinced. This talk of personal self and universal self is the learner’s stage; go beyond, don’t be stuck in duality. ~Nisargadatta Maharaj
Inspirational Quotes
(The paramount importance of self attention / Sadhu Om – As recorded by Michael James)
(I am that. Your goal is your guru)
-Swami Paramarthananda
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(the cycle of births and deaths)
(Talks with Sri Ramana Maharshi. Talk 251)
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I Surrender my ego – Likes and Dislikes at your feet. I don’t objectify you lord but I recognize you in the form of a Single vast order that pervades my Body, Mind, Senses and the Whole Universe.
My callous behavior is within your order because of my background.
My Needs, Demands and Desires are within your order. My response to the situations and events in my daily life, Sometimes in the form of Anger, Envy or Jealousy, Hatred are all due to my background.
If I Correct myself, that is within your order.
If I Resist your order, even that is within your order. You are the one who understands me completely.
I never spring any surprise to you. Oh Lord.
You validate all my Actions and Reactions.
So in the eyes of Ishvara, I am Perfect.
Without being judgmental about myself and others, I just Keep watching what is going on in my daily life and see them as an Expression Of Ishvara as they cannot be outside his order. I relax in Ishvara
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‘Now’ is not a length of time and now which is not a length of time makes a length of time. A series of ‘nows’ makes a length of time like a series of points making a line.A single point occupies no space and a series of points makes a length! This is what Vedanta is.
That there is a length, that there is time, is not something we should be weary about, because it is magic. Time is magic, and therefore , you need to enjoy the time you have got now.
A new year means you have one more year to accomplish what you could not accomplish last year. And if you have survived without accomplishing last year, this year is not going to be difficult.
Therefore just enjoy the day, the time that is there right now.
May this New Year be new all the time, fresh all the time. Getting up every day it is a new day. The New Year begins with a new day, the next day is a new day, the next day is a new day- again new day of the New Year. Then new day, new day, new day – new day. Let us keep it that way, new day….A NEW DAY…!!!
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(´Svetāśvataropaniṣad)
M: Awareness is primordial; it is the original state, beginning-less, endless, uncaused, unsupported, without parts, without change. Consciousness is on contact, a reflection against surface, a state of duality. There can be no consciousness without awareness, but there can be awareness without consciousness, as in deep sleep. Awareness is absolute, consciousness is relative to its content; consciousness is always of something. Consciousness is partial and changeful, awareness is total, changeless, calm and silent. And it is the common matrix of every experience.
M: Since it is awareness that makes consciousness possible, there is awareness in every state of consciousness. Therefore, the very consciousness of being conscious is already a movement in awareness. Interest in your stream of consciousness takes you to awareness. It is not a new state. It is at once recognized as the original, basic existence, which is life itself, and als love and joy.
M: Realisation is but the opposite of ignorance. To take the world as real and one’s self as unreal is ignorance, the cause of sorrow. To know the self as the only reality and all else as temporal and transient is freedom, peace and joy. It is all very simple. Instead of seeing things as imagined, learn to see them as they are. When you can see everything as it is, you will also see yourself as you are. It is like cleansing a mirror. The same mirror that shows you the world as it is, will also show you your own face. The thought ‘I am’ is the polishing cloth. Use it.
‘I am That’, Pg. 27
Supreme Knowledge reveals itself. For destroying the ‘veil’, there are suitable spiritual disciplines and practices.
(Ashram Talk)
(Be as you are / David Godman)
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~ Ramana Maharshi
(Be as you are / David Godman)
(I am That. Freedom from self identification)
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Don’t ask how – it cannot be explained. You just keep on trying until you succeed. If you persevere, there can be no failure. What matters supremely is sincerity, earnestness; you must really have had a surfeit of being the person you are, now see the urgent need of being free of this unnecessary self-identification with a bundle of memories and habits. This steady resistance against the unnecessary is the secret of success.
(I am That. Freedom from self-identification)
(I am That. All knowledge is ignorance)
(I am That. Everything happens by itself)
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Inspirational Mantras and Stotarams Bhaja Govindam: Text,
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. General principles of meditation, the alert witnessing, as generally described by Swami TV -Sitting in a quiet place in a comfortable position on a chair or mat keeping the body absolutely still. Meditation is NOT ….. 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 (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
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.
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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.
Atma Bodha (meditation verses 36-40)
-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 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.
-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.
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.
Two stages of Spiritual Awakening
After thorough study of the shastra, it is important to test that one’s “intellect” has a clear acceptance of transitional value of body/mind and the Asangatvam of the Chaitanyam. Then abiding in steadfast contemplation of “I am Brahman” becomes a reality. Sakshi Bhava Remember that Conciousness (C)/Sakshi/Atma is Chetana whereas the Body/Mind is Achetana (inert) SarvaAtma Bhava SarvaAtma Bhava is major step!! One must use the Niddidyasanam (quiet deep reflection) to “Test if my intellect is ready to fully accept this step of Advaita”. Always be alert to remember “who am I?” Then the Nididhyasanam needs to be from the standpoint of “I am Brahman”, which is “purnatvam/ fullness”. This “alertness”, promotes increasing “steadfast” contemplation in the “I am Brahman”.
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.
Body/Mind borrows sentiency from Consciousness. It is the divine principle behind all organs. Eye of eye etc. It is the subject / witness / sakshi of the objects. 5 principles of Consciousness, C
1) C is Not a Part, or Product, or property of body
2) C is independent principle, which pervades and enlivens the body
3) C is not limited by Body Mind (BM)
4) C continues to exist beyond BM
5) C continues to exist in seed /potential state but not available for transactions without manifestation in a being. ( A single cell microbe, exhibits sentiency!!)
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
If doubts remain, it is necessary to go back to Sravanam, Mananam (perhaps from different upanishads, Viveka Chudamani, and different Gurus)
– I am not the “body”. it is an adyaropa/superimposed ” gross costume”, which is limited, subject to environment, and has its own prarabda karma that determines its ups/downs.
I am Not the “Mind”, with is past vasanas, likes and dislikes, judgements, accumulated knowledge etc. So its conditioned behavior is very much subject to what is “assumed as me and mine”. So, it is very much limited and also a “subtle costume” that drives our level of bondage.
– This body/mind, conditions us to assume a Jiva status in ERROR
– Assuming an Ishvara status separate from Jiva, as superior being, is also an ERROR. Any Bhakti for guru/Ishvara avatara limits to a duality, which is still limited and ERROR.
– And the interaction with the changing world of names/forms if taken as “real” is also an ERROR.
– Recognizing that “I am Sakshi/Chaitanyam”, Unattached I am, (Asangoham). And this Chaitanyam has to be universal (beyond all the changing names/and forms), and it can only be ONE – Brahman.
( “sky” is a good analogy to keep in mind to satisfy the intellect).
If somehow, there is “discontent” one needs to be alert for any “lacking/ or wanting” coming from the body/mind/world costumes, and recognize this clearly.
It is ok to “cry” if we assume a Jiva status (with body/mind) temporarily.
But in Nididyasanam, it is good to “smile”, recognizing the Asangatvam and Purnatvam.
The Paradoxes mentioned in the Upanishads
These paradoxes from various Upanishads challenge conventional understanding and guide seekers toward a deeper, realization of Brahman. They encourage contemplation and meditation to transcend the limitations of thought and language. That Which Is Beyond Words – वाचाम् अगोचरम् Sanskrit: “यद्वाचाऽनभ्युदितं येन वागभ्युद्यते” (Kena Upanishad 1.3) Implication: This paradox highlights the limitation of language in expressing the ultimate reality, Brahman. While speech can describe and convey many things, it falls short in capturing the essence of Brahman. However, Brahman is the very source that enables speech and communication. Contemplation: Reflect on the idea that the essence of reality transcends verbal expression. Meditation on silence and the source of all speech can lead to a deeper understanding of Brahman. The Unseen Seer – अधृष्टम् Sanskrit: “तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते” (Kena Upanishad 1.4) Implication: This emphasizes that Brahman is not an object of worship or thought but the underlying reality that is beyond all conceptualization. Traditional forms of worship and rituals may help guide seekers, but the ultimate realization of Brahman goes beyond these practices. Contemplation: Meditate on the formless and infinite nature of Brahman, recognizing that it cannot be contained within mental or physical constructs. That Which Is Beyond Mind – मनसोऽगतम् Sanskrit: “मनसः मनो यद्ग्रह्यतिः तदग्राह्यम्” (Kena Upanishad 1.3) Meaning: “That which the mind cannot comprehend, but by which the mind is comprehended.” Implication: This paradox illustrates that Brahman is beyond the grasp of the mind and intellect. While the mind is capable of understanding many things, it cannot fully comprehend Brahman, which is the very foundation of consciousness. Contemplation: Engage in practices that calm the mind and go beyond intellectual understanding. Focus on direct experience through meditation and inner silence. The Ear of the Ear – श्रोत्रस्य श्रोत्रम् Sanskrit: “श्रोत्रस्य श्रोत्रं मनसो मनो यद्” (Kena Upanishad 1.2) Meaning: “The Ear of the ear, the Mind of the mind, the Speech of speech.” Implication: This paradox suggests that Brahman is the underlying power behind all sensory and mental faculties. While we experience the world through hearing, seeing, thinking, and speaking, Brahman is the essence that makes these experiences possible. Contemplation: Reflect on the idea that behind every sensory experience and thought, there is a deeper reality. Meditate on the source of all perception and cognition. Knowing the Unknown – अथ ज्ञातम् – Sanskrit: “अविज्ञातं विजानतां विज्ञातं अविजानतां” (Kena Upanishad 2.3) Meaning: “It is known to those who know it not, and unknown to those who know it.” Implication: This paradox emphasizes that true knowledge of Brahman cannot be achieved through ordinary means. Those who claim to know Brahman through conventional knowledge actually do not, while those who realize the limitations of their knowledge come closer to the truth. Contemplation: Embrace humility and recognize the limitations of intellectual knowledge. Focus on experiential understanding and the direct realization of Brahman through meditation and inner exploration. The Dual Nature of Brahman Sanskrit: “यथा तेजो यथा वायुः यथा स्वस्ति यथा रजस्वलम्” (Taittiriya Upanishad 2.1.1) Meaning: “As is the brilliance, so is the mind; as is the air, so is the life-force; as is the bliss, so is the self.” Implication: This paradox highlights the interconnectedness and unity of different aspects of existence. It suggests that the mind, life-force, and self are all manifestations of the same underlying reality, Brahman. Contemplation: Reflect on the unity of all aspects of existence and how they are expressions of the same ultimate reality. The Paradox of Duality and Unity Sanskrit: “यदा तदा विद्यते तदा नास्ति यदा नास्ति तदा तदा विद्यते” (Brihadaranyaka Upanishad 2.3.6) Meaning: “When there is this, there is no that; when there is no this, there is that.” Implication: This paradox emphasizes the duality of existence and the interdependence of opposites. It suggests that the presence of one aspect implies the absence of its opposite, and vice versa. Contemplation: Meditate on the interplay of opposites and how they are essential for the understanding of reality. Understand that which underlies the duality of opposites. The Paradox of the Self Sanskrit: “स योऽन्तर्हितः प्रज्ञानमुच्यते” (Chandogya Upanishad 3.14.1) Meaning: “He who is beyond the reach of the mind is called the Self.” Implication: This paradox highlights the transcendence of the Self (Atman) beyond the grasp of the mind and intellect. It suggests that the true nature of the Self cannot be fully understood through intellectual means. Contemplation: Reflect on the limitations of the mind and the need for direct experiential realization of the Self. The Paradox of the Fourth State (Turiya) Sanskrit: “चत्वारत्पदः समाधिः” (Mandukya Upanishad 1.2) Meaning: “The fourth state is Samadhi.” Implication: This paradox refers to the fourth state of consciousness, Turiya, which is beyond the waking, dreaming, and deep sleep states. It is a state of pure consciousness and unity with Brahman. Contemplation: Meditate on the nature of Turiya and the experience of pure consciousness beyond ordinary states of awareness. The Paradox of Creation Sanskrit: “यदा तदा विद्यते तदा नास्ति यदा नास्ति तदा तदा विद्यते” (Aitareya Upanishad 3.3) Meaning: “When there is this, there is no that; when there is no this, there is that.” Implication: Similar to the Brihadaranyaka Upanishad, this paradox emphasizes the duality and interdependence of existence. It suggests that the presence of one aspect implies the absence of its opposite, and vice versa. Contemplation: Reflect on the interplay of opposites and how they are essential for the understanding of reality.
Meaning: “That which cannot be expressed by speech, but by which speech is expressed.”
Meaning: “Know that alone to be Brahman which is beyond thought, not that which people worship.”
The Mahavakyas mentioned in the Upanishads
The traditional four Mahavakyas, each from a different Upanishad, serve as pivotal teachings in the journey towards self-realization and the understanding of Brahman. Prajnanam Brahma (प्रज्ञानं ब्रह्म) Meaning: “Consciousness is Brahman” Source: Aitareya Upanishad (Rig Veda) Explanation: This Mahavakya asserts that pure consciousness, which is the foundation of all cognitive activities, is Brahman itself. It emphasizes the non-dual nature of reality, where the individual consciousness and the ultimate reality are one and the same. Contemplation: Reflect on the idea that every experience of consciousness, be it thought, perception, or awareness, is an expression of Brahman. This realization leads to the understanding that the essence of all existence is Brahman. Aham Brahmasmi (अहं ब्रह्मास्मि) Meaning: “I am Brahman” Source: Brihadaranyaka Upanishad (Yajur Veda) Explanation: This Mahavakya conveys the direct realization of the self (Atman) as Brahman. It denotes that the true nature of the individual self is the ultimate reality, Brahman, highlighting the non-dual identity of the self and the cosmos. Contemplation: Meditate on the unity of the self with Brahman. This practice leads to the dissolution of the ego and the recognition of the self as the infinite, eternal reality. Tat Tvam Asi (तत्त्वमसि) Meaning: “That Thou Art” Source: Chandogya Upanishad (Sama Veda) Explanation: This Mahavakya is a teaching from the sage Uddalaka to his son Shvetaketu. It emphasizes that the individual self (Tvam) is identical to the ultimate reality (Tat). The teaching helps dissolve the false sense of separation between the self and Brahman. Contemplation: Reflect on the identity of the self with the ultimate reality. This practice involves seeing beyond superficial differences and recognizing the inherent unity in all existence. Ayam Atma Brahma (अयमात्मा ब्रह्म) Meaning: “This Self is Brahman” Source: Mandukya Upanishad (Atharva Veda) Explanation: This Mahavakya declares that the innermost self (Atman) is Brahman. It underscores the idea that the true nature of the self is not different from the ultimate reality, emphasizing the unity of the individual and the cosmos. Contemplation: Meditate on the nature of the self, recognizing it as the unchanging, eternal reality that underlies all phenomena. This leads to the realization of the non-dual nature of existence. Practical Application of Mahavakyas By deeply engaging with the Mahavakyas, seekers can transform their understanding and experience of reality, moving closer to the realization of their true nature as one with Brahman.
By deeply engaging with the Mahavakyas, seekers can transform their understanding and experience of reality, moving closer to the realization of their true nature as one with Brahman.
Mahavakya – Prajnanam Brahma
Prajnanam (Awareness Absolute) as the third dimension (beyond the Physical body and Psychological mind) should be discovered through experience. Then with deeper self-enquiry discover that Prajnanam IS Brahma (spaceless, timeless, universal) – from Aitareya Upanishad. Abide in this freedom which is expressed as universal love. See the details below. Do not allow the physical dimension to become an obstacle to realization of the inner dimension. It should not eclipse the inner dimension. The mind must learn that there is an inner dimension to itself, which it must not cover up. If the mind is impure, it covers up this inner dimension like the moon or the clouds cover up the sun. The mind must know that whatever is observable, experienceable, or conceivable is not the truth. The mind should become silent; the Atman will shine by itself. Once you discover the inner dimension, prajñāna, the awareness, as your true nature and develop the knack of abiding in it, which is called brahma-niṣṭhā, you become free from birth and death of the physical dimension and free from pleasure and pain of the psychological dimension. Look within, search within, and aspire to understand prajñāna in yourself. If you want to live sanely, creatively, and happily, and want to have infinite riches to share, then search for the third dimension, prajñāna, within you because that is what you are. That is the topic of this mahā-vākya, prajñānam brahma प्रज्ञानं ब्रह्म. ~ Swami Tattvavidananda – Consciousness (chetana) is normally associated with waking consciousness, ie being Conscious of “something”. So, during sleep, there is no Consciousness of objects or the body itself. – There is Prajnana in all living beings. -Similarly, Prajnana “appears to be limited” in the body, but it is not. Prajnana is reflecting in all beings.
(Eternal truths. Prajñānam Brahma)
– What we know/see in the waking state is called the “content of Consciousness”, to distinguish the Sentient/Conscious being from the acquired/learned/seen objects and concepts.
– The manifest world exists only in the cognition of a Conscious being.
– What you hear or see is not the truth (anirvachaniyam Jagat); the fact that you hear/see is the truth. That is prajnana
-the light of Consciousness is Prajnana
– Self shining Anta-Karanam (inner instrument) is also called Prajnana (inner most Awareness)
– Awareness absolute (Prajnanam) is ever-present (beyond time and space) and it is universal not individual.
– When awareness comes into contact with mind, then Consciousness “appears”. The quality of the reflection (state of the mind -waking, dream, sleep) determines how Conscious one is.
– one need to enquire and discover this Prajnanam (awareness) that is beyond any contact.
– This prajnanam is not individual, it is universal
– Prajnana expresses in variety of ways: Intuition, Intelligence, Instinct etc Thus it is pervasive.
– Prajnana is space less. So beyond space (and time)
– Space is closest to being pervasive. e.g. Pot is in space. Water and air have parts, Space is partless.
Space is not affected by its contents: Asanga
Space is not conditioned by limitations
Space is not in contact with anything
Space contains everything.
To an ignorant mind, space appears to be reflected in a limited Pot/Body etc. thus limited.
– Prajana is not affected by birth/death/decay of body. Or the attributes and states of mind e.g. sukha/dukha. Punya/Papa are states of Ego of the mind.
– The moment you feel like a person, you drop from Prajnana to the mind level. Prajnana is the Light and Mind is the mirror. Associating with the reflected light in the mirror leads to the delusions.
-Prajnanam Brahma. Brahma is the supreme reality, Prajnanam is what you arrive at after enquiry into yourself.
-there are opposites (friend and foe, good and bad), but at the core there are no oppositions -all Prajnana. we are caught up in opposites and miss the Prajnana
-At the level of expressions, we see divisions but the source is one (discover the oneness – Prajnana)
– Love is the supreme power and the solution to conflicts in life.
– Love is giving, not seeking
-Love is silence of the mind. that is Prajnana.
– When you go beyond Physical and Pyschological, you are in the third dimension, of Prajnana.
– The freedom of Prajnana. Abide in that. Make it your center of existence. Rely on its strength to make you unshakable.
– Love is the expression
– in Nirguna form (unmanifest), it is the Brahma. When associated with subtle gunas, it “as if” manifests into Maya shakti (power of the gunas) and Ishwara (the lord of gunas)
– The Rajas guna appears as the universal life force/intelligence, Hiranyagarbha
– Sattva guna “as if” manifests as Saguna Ishwara that supports the creation/maintenance/dissolution of all there is.
– For a jnani, the names and forms of body/mind and Jagat are just play of maya and therefore he ignores them and remains in his swarupa Prajnana (awareness)/atma which is Brahma
– with Rajas guna, it appears to pervade as prana the life force and all its shaktis
-with Tamas guna, it appears to pervade the individual Body and all its sense organs
– Ignorant person may take the objects to be real and associates his Sukha/dukkha to them thru binding desires attached to the objects and concepts of the Jagat.
– All such appearances to a Jiva are because of his association with his own Body/mind complex (of physical and psychological dimensions) which is due to avidya of the third dimension of Prajnana.
-Discover Prajnana and abide in it.
– For a jnani, the names and forms of body/mind and Jagat are just play of maya and therefore he ignores them and remains in his swarupa Prajnana (awareness)/atma which is Brahma
Listen to the insightful Prajnanam Brahma Talks and Meditations
Light of Awareness to Higher Power to Brahma TalkSwami TV
Contemplate and Stay with God (Brahma) always
But this is only possible in two ways: 1) Nirguna Ishvara /Brahma) IS YOU, and 2) Nirguna Ishvara (Brahma) is Everything! – the “higher power”
No mind can think always on one thing unless the above is true. Understand this and stay there. Only disturbance in mind can hinder the journey. Temporary disturbances in the body/mind will come and go so long as the mind is active. However, understand that AWARENESS is ALWAYS present, and is your center, ground.
Let us awaken to our blazing consciousness that is free of the body/mind. Realize the fearlessness and the end of stormy life. Gateway to choiceless happiness is opened up. Listen to this Talk.
A few Short Meditations Meditations
Values of the Wise – BGita Ch 13
In Chapter 13 of Bhagavad Geeta, Bhagavan Krishna lists the virtues possessed
by the wise. These virtues together may be termed as “Knowledge” (jñānam)
because a mind perfected with these virtues is the vehicle through which the
seeker can easily reach his destination. Here are the 20 values practiced by the WISE
Humility / Absence of Pride (amānitvam) Nonpretentiousness (adambhitvam) Nonviolence / Noninjury /Nonviolence (ahimsā) Forbearance / Forgiveness (kṣāntiḥ) Uprightness (ārjavam) Service to the Teacher (ācāryopāsanam) Purity (śaucam) Steadfastness (sthairyam) Self-Control (ātmavinigrahaḥ) Detachment from the SenseObjects (indriyārtheṣu vairāgyam) Absence of Egoism (anahaNkāraḥ) Clearly seeing the Defects of Pain in Birth, Death, old age, and Sickness (janmamrtyujarāvyādhiduḥkhadoṣānudarśanam) NonAttachment (asaktiḥ) Nonidentification of Self with Son, Wife, Home & other possessions (anabhiṣvaṅgaḥ putradāragṛhādiṣu) Constant EvenMindedness (nityam samacittatvam) Unswerving Devotion (ananyayogena bhaktiḥ) Seeking Solitude (viviktadeśasevitvam) Love For Quietude (aratirjanasamsadi) Constancy in the knowledge of the Self (adhyātmajñānanityatvam) Understanding the end of true knowledge to be liberation (tattvajñānārthadarśanam)
Genuine humility doesn’t draw attention to itself. It refuses the comfort of praise and keeps us
listening to our inner self. The knowledge of our own strength does not need validation from
external sources. This was true of Mother Teresa or Mahatma Gandhi; though they appeared to
care little for themselves, they personified humility, had a clear view of their purpose, and had
universal love
Pretentiousness arises from our own fabricated accomplishments and abilities. A pretentious
person claims achievements that are not their own or feigns to have abilities that do not exist.
Nonpretentiousness on the other hand, is liberty from conceit and freedom from self delusion.
It is the ability to look at oneself honestly and about projecting ourselves truthfully. It is
empowering because truth is possible only if we have utter and quiet confidence in ourselves,
supreme inner strength and absolute selfrespect.
is one of the three cornerstones of Hinduism, the other two being Truth (satyam)
and Selfcontrol (brahmacaryam). ahimsā is more than mere physical nonviolene.
It is about living the principle in the physical, verbal, and mental plane. Respecting that God has created unequal beings for a higher purpose, understanding every living being has a purpose in this world, and remembering that the truly strong never attack the weak, will bring us closer to the principle of nonviolence.
Forbearance is the capacity and ability of an individual to accept in a spirit of accommodation the physically and emotionally uncomfortable situations that we confront on a daily basis without complaining or worrying about it. It is a cheerful exercise in patience. Forbearance is not easy to practice; it asks us to tolerate those things that we find intolerable. The English word forbearance has a connotation of resigned sufferance. However, the sanskrit word kṣāntiḥ refers to patience born out of positive acceptance.
Uprightness also referred to as straightforwardness, integrity, or, frankness is a key quality necessary to clear the mind and prepare it for knowledge. In practical terms, it is being sincere and honest. Uprightness means consistency in thought, word and action. That is one should say exactly what one thinks, and act according to exactly what one says. When greed and personal fulfillment come into play, being consistent in thought, action and deed, does not work so well. One might lie to get a job, or make money; cheat to get good grades. However in the long term being dishonest creates agitations within oneself, leaves one in a state of fearfulness, and causes diffidence in oneself. On the other hand, the life of an upright person will be worryless, fearless, pious, and therefore righteous.
The willingness to serve, a state of being where there is respect and devotion to an extent that nothing is too small or large to give this attitude is referred as the ‘Service’ to the teacher. The contemplation on the teachings of the Guru and complete surrender and service to the teacher,
leads an individual further up the path of spiritual knowledge. It is of importance to remember
though, that the service and surrender is to what the teacher stands for and not to the individual alone. True service and surrender lies in the student trying to attune to the principles advocated by the master.
Purity implies cleanliness in every aspect of living body, mind, intellect and environment. Inner purity in thoughts and emotions, intentions and motives, passions and urges are as important as physical cleanliness. Just as one’s physical activities pick up external impurities and dirt, so
too, in interactions with people, the mind gathers undesirable thoughts and feelings. Purity involves the removal of such impurities ego, anger, envy, etc.
Steadfastness means perseverance or firmness in resolve. It implies a commitment to the completion of one’s pursuit, irrespective of obstacles. Once a worthwhile objective has been set, the steadfast person acts with a firm resolve by working steadily towards it, and ensures
that laziness, excuses, and other distractions do not come in the way of reaching the target.
Self-Control is the ability to make a choice on how we think and act rather than do so on an
impulse. If we cannot direct our own thoughts and desires we cannot hope to keep our minds
concentrated on the journey toward God. SelfControl begins at the body level, in controlling the
senses. Our eyes wish to see beautiful forms and colors, the tongue craves good food, nose
likes to smell pleasant fragrances, skin invites soft sensations, and the ears want to hear
pleasant sounds. When we meet the demands of one or all of the senses continuously our
passions will simply consume us. Five senses can be compared to five horses drawing a
chariot. Mind is the charioteer. If mind loses control of even one horse, the chariot would not
move in the proper direction. However SelfControl does not mean total denial either. Denial
could lead to frustration, bitterness and lead to an outburst of suppressed desires. Just like a
tortoise that withdraws all its limbs when in danger , we should also withdraw when we feel that
we are going to fall prey to our senses.
vairāgya is dispassion for sensual objects. It is an advanced state of mind that has transcended
the struggle for control. As long as we are living in this world, it is not possible to avoid contact with sense objects. What we need to do is develop a method of healthy contact with sense objects. When desires are slowly minimized, and completely removed from our mind, the sense objects lose the power to distract us, the mind then prompts us to direct our lives towards spiritual saadhana, and contemplation of the glory of the Lord.
Ego is that which makes us say, “I”. It is this which makes us have attachments to our actions, emotions, possessions, and fear. In our everyday parlance, ego is connected to our sense of who we are: our name, our talent, our achievements. When there is an overestimation of this and the feeling that it is the “I” who has achieved everything that is perceived as successful, then the ego has triumphed. The ego is a good servant but a bad master. In the latter situation it leads to conceit, selfexaltation, pretentiousness, and impure thoughts. To be free of ego means to feel God’s presence everywhere, at all times, in all ways.
Every physical body goes through modifications such as birth, growth, sickness, old age and
ultimately death. Each of these metamorphoses causes pain to a living being. The only way to
end this pain is to release the self from the cycle of birth and death. Until we recognize the
futility of this cycle of birth and death, we cannot realize the Self. It starts with a realization that
all happiness is only temporary. The only lasting happiness is to be found when we become
one with the allpervading, omniscient, infinitely blissful Brahman, the Supreme.
Nonattachment is the ability to perform our duties without worrying about the results of our actions. Neither failure, nor success; profit or loss, shall affect the Self. Mind by nature, is extroverted and gets attracted towards a thing or being. The relationship of the mind with the object of fascination is called attachment. Once that relationship ends, the attachment also ends. For instance, how do millions of people enjoy watching a movie with a tragic story line? It is, quite simply, detachment. We look at the pictures on the screen just as a viewer. When we get involved with the characters, or develop an attraction, it is source of sorrow. So it is with the world. When we look at the world impersonally, and objectively, as a viewer, it is beautiful and wonderful. We enjoy every bit of it. But we become miserable and suffer, if we get attached to
the things and beings we interact with, in the world!
Our association with another person or group to the extent where there is an assumption of the
qualities, characteristics, or views of that contact is referred to as identification. This form of identity can be with an idea, country, religion, principle, our own mind or body. Children, Spouse, and home are the most common examples of this state of being and represents the range of possessive thoughts that we are entangled in on a daily basis. This quality is about discarding mental identification with our possessions; our feeling of possessiveness and of
“mineness”. King Janaka was one of the richest men. Sudama was a pauper. Yet both were stalwarts in detachment ; they never identified with anything this world offered . This calls for completion of duty with affection and care, but with objectivity. Nonidentification
frees us from the fear of being nothing, because in fact we are ‘nothing’.
A person whose mind is undisturbed in sorrow or in joy is said to possess the quality of
constant evenmindedness. It is a balanced internal state where mind is unagitated by
adversities, delusions or emotions. Evenmindedness should not be mistaken for apathy or
indifference. In fact it is the very opposite. It is not lack of emotion, but positive emotion lacking
in bias and partiality. The quality of equanimity has a practical meaning even in the material
world. We make our best decisions when our mind is calm and clear. Great leaders think calmly
and rationally even under critical conditions before making a decision. Can we trust an angry
President of the United States with access to powerful nuclear weapons? Or will we respect a
leader who trembles with fear in times of adversity? Hence being evenminded is a great virtue
to possess.
Devotion or bhakti is the love which flows toward God. It is a state when love for the Supreme fills the heart and every other love we harbor, is reduced to nothing. To develop love for the divine, it is necessary to subjugate the ego. Bhakti is enumerated in a ninefold discipline which can be practiced to achieve Divine Bliss: SravaNam, Keertanam, SmaraNam, pAdasevanam, archanam, vandanam, dAsyam, sakhyam and Atmanivedanam.
The mind that seeks solitude is one that wants to be with itself and is free from the fear of loneliness. While in loneliness mind is frantic and seeks an outlet through companionship, in solitude the mind is calm and in pursuit of higher goals. The only mode of communication possible with the Self is silence, and hence the Wise seek solitude. It is in solitude and through solitude that one reaches a state of tranquility and through serenity, bliss is achieved.
A man of wisdom resorts to solitary places with an aversion for the society of men. The seeker spontaneously withdraws his mind from the multifarious activities around him. It is a natural inversion of the mind towards noble thoughts, not a deliberate aversion to external influences and attractions. The seeker is self-reliant and not dependent on society for his happiness and peace. Naturopaths believe that if you give sufficient rest to the body, it will correct itself and get rid of diseases. Similarly the sages believe that by giving “rest” to the mind intellect
equipment through meditation, it will revive itself. Quietude is relaxing and refreshing.
Satisfaction in the knowledge that We are whole and complete within ourselves bring about a realization that happiness is not available in external things and objects cannot fulfill desire. The principle by whose mere presence the intellect thinks, the mind feels, and the body perceives, is the Supreme Reality. A spiritual seeker is ever conscious of this understanding and every
thought and act with the outside world is a reflection of this realization. The knowledge of the Self is to be lived and not merely learned.
The end of true knowledge is to perceive the Lord in everything. It is to feel the oneness of the universe and through that feeling become closer to the divine within and without. It takes a lot of inner strength to remember God at all times, and keep the love for God flowing. One of the practical ways to bring God in our daily life is to keep repeating His name. Doing Japa helps when we find ourselves forgetting or when we just can’t see God at all, let alone everywhere. The goal of true knowledge is twin attaining perfect inner enlightenment to perceive the Lord
in everything and through this attain liberation. The twenty virtues that Lord Krishna has enumerated are correlated, taking a seeker, step by step, progressively further in the pursuit of this Knowledge.
Qualities of Sthithapragnya and Advanced Practices
At the end of chapter 2 of BGita the qualities of a Sthithapragya (a person whose knowledge is well established) are described. The verses also mention advanced practices that can lead to such a being. This talk covers these important practices very nicely. Life of Sthithapragnya and his Behavior At the level of Bodha/Atman, I am ONE reality (Ekatvam) At the level of Mind, thoughts and emotions, there is Samatvam (Evenness) At the level transactional activities of the world, total Asangatvam (detachment) Powered by Indriya Nighraha – control of body-mind-senses What does the Sthithapragnya Practice and the resulting benefits. Jnana Raksha: Protecting the knowledge of spiritual understanding and asking how to make it practical. Retain control of body and mind so that it acts according to my knowledge and not its previous habits (vasana) No more confusion or doubts about the knowledge and not swayed by idle talks or concepts. – Avisamvada. Steadfastness. The practice leads to Dukkha Nivriti (elimination of sorrow) The practice brings about Joy and Bliss in living. There is “wonder” and fun of watching the play of the world.
Enlightened person sees the reality (which speaks to the reality within) and acts accordingly (not on fleeting ideas)
Freedom from Fear
Choiceless Awareness: Just be Aware of your surroundings. No stress. No choices/comparision/judgements to make based on past memory/experiences. Relax in awareness Consciousness:This is a direct talk by J.K. Krishnamurti on Freedom from Fear in our everyday lives and the mechanisms that lead to fear. Also what it means to say, End of conflict . Attentive listening is nididhyasanam. It is in line with Sw TV’s teachings, and Vedanta. Be in Choiceless Awareness in the present moment to be conflict free. Great insight! Short: Concentration, Choiceless Awareness and Attention
See this link for more talks by JK
Consciousness as generally described (in the western world) in term of “conscious of an object/experience etc”. However this is based on prior knowledge or conditioning (biases, upbringing, accumulated knowledge etc). That conditioning is the “consciousness content” and brings about a “limited being” (a subject) that sees and interprets the “other” object. That brings about duality.
The aim of self-discovery is to understand this process of duality and then recognize and give up the conditioning i.e. “empty the contents of consciousness”. Then this individual consciousness (Jivahood) disappears and allows for deeper understanding.
After emptying the contents of individual consciousness (Jivahood is dissolved), comes deep silence. This is fullness and acceptance. There is oneness. This is Meditation.Movement in silence
Then any “movement” in silence is not tied to personal desires, and hence not in space and time.
However, since we have a body and mind, actions/movement happen in the present moment and “flow with the winds” of prarabda karma with sharanagati/acceptance and compassion.
Aparokshanubhuti – 15 Nididhyasana approaches to Brahman
Swami Sarvapriyananda
Video talks on these contemplation
Notes on the 15 practices
Non-Dual Awakening and Nididhyasanam
Obstacles and insights into solutions and abiding in Brahmasmi in daily activities.
Very insightful talk that addresses in practical terms very important realization of “timeless, being, without modifications, I shine always”. Swami TV, part of Upadeshasahari talk (see page for the full playlist).
Vedantic Meditations
Ashtavakra Samhita Talks, Ashtavakra 15Chp
Upadesha Sarah, Text Ref Book
Talks on Enlightenment
Sw Sacchidananda AG V1.1-3, V15.1-7
Talks on Reality Plus with David Chalmers
Nuggets of Wisdom from various Swami talks
Swami TV Upasana, Intellect, and actual Jnanam Upasana Intellect/ buddhi Jnanam Upasana to Atma Nishta – upasana can maintain the dissolution of the limited self (and ego).
– this leads to abidance in Atma/ Brahma/ God consciousness,
Belief can only be partial help. (The Bow helps, but the Attention and understand of Awareness is the key to seek directly).
– is a feeling of devotion (inn the heart)
– do not rationalize too much about these special upasana
– feel the devotion/love/ of SUN as the power
– and see that SUN power as the same as the inner light of awareness, the inner atma, then it becomes Jnanam. Till then it is upasana.
– thinking is in the intellect (in the mind)
– however too much rationalisation can be a feeling, emotion (frustration)
– knowing is in the intellect (mind)
– is the understanding in the heart (not in the head)
see the example of the SUN giving heat/light as a powerful example for the existence of earth e.g. let every system do their part. e.g. sick person goes to doctor, gets antibiotics, body systems works,
Contemplation Insights Knowing the ultimate truth even as a glimpse of reality, and can lead to a breakthrough enlightenment and understanding of freedom. 3 different techniques are prescribed for people of different persuasions a) Become a sannyasi/ monk and renounce the world’s distractions. Pratipaksha bhavana. Convert any negative thoughts into opposite complementary thoughts. e.g. Hate into compassion. Requires discipline and courage. b) Ishvara Sharanagati, surrender all emotions and blames to the higher power Ishwara. c) perform tantric practices (positive or negative tendencies ) direct towards your goal. Could be dangerous as leading to Asura state, powerful demonic powers. Ashokananda gives practical tips. To achieve ultimate Samadhi/ quiet mind/ dhyana, it is necessary to be able to focus (dharana) mental state, for which it is necessary to have withdrawal of senses (pratyahara) which in turn requires the body to cooperate (Asana). For the body to be healthy, pranayama practice is important to control the prana (life force). For ethics to dominate, yogic yama and niyamas have to be mastered. Loneliness – People in general are AFRAID to be with themselves and if left alone, within 1 minute, they start to look for “distractions” Physical (TV, Book, exercise, play etc) as well as mental (worry about past/future, or daydreaming. Awareness (chit or atma chaitanyam) is the original “light of knowingness”, {e.g. sunlight}, as understood in Sat-Chit-Ananda Atma.. No beginning or ending. Self illuminating. Uncaused, Unsupported. Consciousness comes into being when it is “reflected by an upadhi, a body-mind complex (Chidabhasa). Because of the 3 states of the mind throughout the day/night, there are 3 levels of Consciousness (waking, dreaming, and deep sleep). {Sunlight reflected by the atmosphere takes on different levels of brightness at various times of the day, daylight, twilight, nightlight }. “Objects” are those that obstructs/reflects the light (daylight or consciousness), i.e. objection. Consciousness “illuminates” the world of multiplicity of reflecting objects that are Names/form. {daylight gets reflected on objects of the world to become visible to our eyes } Consciousness is sometimes referred to as the “contents of consciousness”..i.e. the Names/forms and even thoughts that get reflected. Hence consciousness is in the world of duality. Waking Conciousness etc is “caused,. supported”, by upadhi. {daylight with its variations is caused by atmospheric conditions.}, hence it is time,space and substance dependent (kala, desha, vastu) Reflected Consciousness based on the state of mind, Satva, Rajas, and Tamas. Mind becomes conscious – Consciousness (manifests with contact with the mind). Consciousness is knowledges of all N/F, i.e. content of consciousness, it is state of duality/multiplicity.Awareness is absolute. When you dismiss the experiences (of all 5 sensations plus sukha/dukha), what remains is “sesha”, atma. This is how atma is realized (prati-bodha vidhitam matam). The matrix/ substratum / reality of every cognition is atma / brahman.In silence (avoiding sensations), you are conscious of your inner being (antar mukha).. You have crossed the threshold of conciousness and entered into beingness. Conclusions. Atma can never be an object of consciousness. e.g. Pair of tongs cannot ever catch the hand that is operating the tong. Atma cannot be grasped or known. You can only BE the atma, Brahman. 1) Protecting this highest knowledge ( sravan and gyan raksha) of what we already have, how to make practical, and the spiritual practices necessary. 1) In the level of Atma, Onness, (Paramarthika sat, Ekatvam), I am one reality appearing as many Even though this Jiva, in reality, is of the very nature of Brahman, he identifies himself as the physical body, etc 1) Made of 5 subtle elements 2) that are “external” to the self (i.e. other than self, as anatma), and 3)” limited” mind, all of which are engrossed by the limited physical body (by confounding gross ignorance). Swami Paramarthananda: The biggest obstacle to ‘aham Brahmasmi’ (I am Brahman) knowledge is the basic ignorance of the Jiva (individual soul) identifying himself with his body/mind. Even after understanding what the Srutis (Scriptures) teach, the orientation that he is the body/mind still remains. Just because he has a body/mind because of his past karmas (action), his real identity of being Atma (Self) never changes. It is his ignorance that he takes himself to be a karta (doer) and bhokta (experiencer). This kartritva bhoktritva buddhi (doer enjoyer identification) has to be given up. This thought of association with the body/mind is very deep and is a vasana (impression) carried on from birth to birth. This wrong identification needs to be given up. The fact that the seeker of the vedantic knowledge is himself Atma (Self) has to displace this wrong identification. Nididhyasanam (contemplation) which is a Vedantic meditation helps to uproot this wrong idea from the mind of the seeker. It is not a means for getting knowledge. It only helps to remove the viparita-bhavana (wrong identification) entrenched in the mind. The knowledge has to come only from the study of scriptures and undergoing sravanam (study) etc. The seeker should understand that if he were to be the body/mind, he can never be purna (whole) since body/mind is anatma (non-Self) and is full of deficiencies. He should meditate on the fact that he is not the body/mind, but the witness consciousness within him. That is his real svarupa (nature). This meditation is not an upasana or prayer which can lead to moksha (freedom). It is only a step, a veryimportant step for removal of the dehatma-buddhi (body identification) from the mind of the seeker. When he looks at his body/mind and experiences it, he should focus his attention only on the pratyagatma (inner Self), the Sakshi chaitanyam (witness consciousness) behind his actions. Mandukya Upanishad advises the seeker to understand the mithyatvam (apparent reality) of the three shariras (bodies), the three states of existence and claim his turiya (real) status. He should understand that both the vyashti (individual) and samashti-sharira-trayam (total),which is Ishvara (the Lord) with his Maya (creative power) and Prakriti (available for creation) are within ‘Him’ and He himself is in the form of Virat (creation), Hiranyagarbha (total subtle body) and Antaryami (Indweller). Mere negation of the world or the body/mind is not enough. He should say that He alone is there in all of them. He should say: Let them all of them be where they are, I always remain unaffected by them and I alone exist knowing fully well that all these are nothing but mithya (apparent existence). He remains unaffected just like a screen remains unaffected by a fire projected on the screen. Acharyas advise all the seekers to practice this meditation every morning as soon as they wake up, when their mind is fresh. This will make the nididhyasanam (contemplation) more effective. Select from the tabs below for more details *Five Verses on the Self – Sri Ramana Maharshi* In 1947, upon the request of Suri Nagamma to compose original verses in Telugu in the venba meter of Tamil, Sri Ramana Maharshi composed five verses that was titled “Ekatma Panchakam” (Five verses on the One Self). These verses turned out to be the last verses ever composed by Sri Ramana Maharshi and in a perfect cosmic arrangement, turns out to be the complete ‘teaching’. Here are the five verses rendered in simple English: by Suresh Natarajan Let’s take a brief look at the significance of these verses that lead to the end of all seeking. The first verse points out the nature of Truth and the ignorance arising due to false identification with the body that causes the illusion of both seeking and realizing. The second verse dismisses all forms of seeking as ultimately ridiculous including even self-inquiry by stating that the very question ‘who am I’ is no different from an intoxicated man questioning his own identity. The third and fourth verses reveal the why of the previous verse. All seeking is in the wrong direction and ridiculous because just as the picture is always in the screen and can never seek the screen or the ornament is always in gold and can ever seek the gold, our body/mind complex is always within Pure Consciousness and can never seek Pure Consciousness. In short, we seek for Truth imagining it to be within us. But the very seeker we imagine to be is within Truth. And the final verse, and therefore the very last verse ever written by Ramana Maharshi, aptly summarizes the highest teaching of his entire earthly life by stating that no words can ever capture the Truth that is only pointed through the eternal medium of Silence. All words are only appearances on the screen of Consciousness and can never therefore help understand the screen itself that ever abides as Silence. Thus seen clearly, these five verses alone can put a complete end to all forms of seeking including the constant need to read more and more of books, even those by or on Ramana Maharshi himself, or to listen to various professional speakers and endless discourses on that which is beyond the grasp of words or to seek any kind of experiences which are of the nature of rising and falling. And a clear recognition of the ever abiding eternal Being that is Pure Consciousness, ever unentangled, untouched and imperturbable by any thought, any feeling, any experience, any action. Seven steps to understand “All in Self, the Self in All”, Swami Sarvapriyananda 1) Starting with the Universe of material objects, space-time, causation that appears to be out there. All beings is the self , the self in all beings. Then this limited I and mind drops off. Life will still continue after this realization because of body/mind upadhi. You are free from the personality. The Person will never be free of body/mind. I am not the mind, I am not the intellect, I am not the memory. I am the witness of the ego. A swami said, the experience of the universe is presented in all its entirety at once. Either I am all of it or None of it. Realizing this, how do you realize the entirety of the spiritual path? Just Be.!! Ekatvam/ Oneness, is explored, by different methods. 2) Understanding Consciousness/chit/Awareness/Brahman as the innermost to the sheaths of ignorance/ Koshas (ref: Panchadasi chp 3 and Taittiriya Upanishad). What is Brahman? Sat-Chit-Anantam Brahman has to be realized in the sacred cave of the heart as “I am Brahman”. The ultimate gain? It attains fulfillment of all desires (desires are relegated in importance) which leads to complete lasting peace and overcome suffering. So where is Brahman/atma? As in tenth man story, turn the attention to oneself rather than searching for anything outside (you can never find it outside. e.g. Eyes cannot see themselves) However I know that I exist, all the time, so I am not a “nothing”, nor a “thing”, instead I am a “no thing”. Need to shift reference of I am having mystic experience of feeling oneness (with ocean, forest ), to I am Awareness/Conciousness/chit using the body/mind to experience objects of the universe. Do not seek “new” experiences, You already are! It is a New Knowledge! Way of the mystics is Ok (temporarily) but Way of the Knowledge sets you free permanently!! 3) Exploring Existence (Issness) as the fundamental reality in “all there is”. (Ref Gita bhasya chp 2.16, and Panchadasi chp 2) How to see the screen of the movie?. Turn off the projector light, similarly in Yoga, turn off all thoughts (as in Samadhi of Yoga). However this is temporary glimpse of oneness reality. Better method is knowledge. Once the screen is understood, then despite changes to the characters and actions in the movie, the screen is always understood to be present. By knowing reality as existence, changes are understood to be mithya that can be enjoyed as such. Brahman satyam, Jagat mithya. 3 kinds of differences: (i) different classes of species (vijatiya bheda), (ii) difference within the same class (sajatiya bheda) and differences within the object, e.g tree has multiple parts. We can find Awareness/Conciousness (Chit) in one-self. Existence/issness (Satyam) everywhere. With this understanding comes unending fullness (Anantam). One needs to “rest/abide” in this understanding. If not resting, then struggling to be a doer/enjoyer in a limited B/M, then fullness is lost (e.g. getting caught up in the actions of the movie). Wave relaxes totally when it realizes it is water, no fear of rise and fall, or size or states (water, vapor or foam). Unlike a “Junior Student” (who may have been studying Vedanta for many years, the “Senior Student” understands the true meaning of Vedanta Mahavakyas. The Mahaavaakya gives rise to Self-knowledge by making the mind take the form of Brahman. The question arises– since Brahman has no form, what is meant by saying that the mind takes the form of Brahman (akhaNDaakaaravritti). It is important to appreciate how the limited body/mind beings are interconnected with the Infinite. Additionally, we are interconnected with the infinite through light of Awareness principle. e.g. The sunlight is reflected in many oceans, rivers or even droplets of water, yet the single sun is different from the material water which is experienced in many forms. Similarly, the light of awareness of Atma is reflected in many minds/bodies to the extent their minds can reflect. There is only one Atma/awareness/ chit/ Conciousness, reflected in many mind/body complexes. One needs to abide in this understanding to be free of limitedness, and insecurity. Abide in the one-ness and be free. No actual conversation (samvada) can occur between Atma and the Mind, however, looking from the Atma’s point of view at the mind. (upadeshasahasri, Sw TV, Ch19, V6-7) Any movement of the mind ( in thoughts) is movement away from its swarupa atma. Thoughts of limitedness (of body/mind adhyasa) leads to insecurity and delusion. Atma is free from such delusions (moha). Free from bondages (locked up in the thinking), Avikriya, free from modifications (vikara, impacted as pairs of opposite/labels in events/situations of the environment, ). Discover avikriya swarupa atma. Suffering is based on past memory and future worry including death. Any modification or even thinking is only in time You are not the doing (in timebound), only being (independent of time and space). Botheration in the mind to agitation or boredom is just time dependent, so only function of the mind, not of the being. Body Mind are processes in time.This paradigm shift is required. this understanding makes one free at once. Otherwise, any connection with time-bound processes that gets modified, it will bind you.. Dont make this mistake. This understanding of atma applies to Brahman also, no modification nor time bound (always present, timeless, changeless). You can call Atma as the Mind with upadhi (then Atma is referred to as upper mind, sakshi). Or,You can call the Mind as Atma when it has got rid of its movement in ST. The gap is very little. Game is between the Faulty mind,Vasana, and Sakshi that can correct the movement and habitual vasana justified. Watching the movement, will weaken it and dissolve it. Why it happens is a question, but destiny is given a false justification/condemnation. Aham Brahmasmi. All originates from me and resolves in me.
Enlightenment has been achieved by two paths it is said, a) by “knowing” the truth which leads to a paradigm shift. or b) by intensive sadhana, bhakti, dedication, discipline, ethics that purifies the mind into samadhi state. To sustain this enlightened state however, both aspects are necessary. Nididhyasan is both remembering the knowing the truth about the reality and practicing pure living.
There are 3 components to enlightenment a) Understanding Tattvamasi, b) Vasana kshaya – overcoming habitual tendencies in the body and mind c) Mano nashaha – quieting the mind, samadhi. Achieving this together can lead to Jivan mukti – freedom and happiness in this life itself while living (as opposed to after death). This is the goal of advaita Vedanta.Not having all 3, means one can slip back into old habits of getting caught up in cycles of sukha/dukha. That is a big challenge (fine print).
Niddhyasana practice is required, to remain in this state, even after Knowing the truth. The practice needs to be protected. {e.g. after an organ transplant, it is still required to keep disciplined lifestyle to allow the organ to be accepted by the Body/mind)
This shows how all the yogic disciplines are needed, alongside Knowing the truth to achieve and sustain Jivan Mukti.
Isolation – Some people become introverted, and cut themselves off society physically and socially.. and worry and daydream in solation. Some do it as tapas (e.g. sannyasi, monks)
Aloneness – Is the ability to just BE. comfortable with oneself in peace and tranquility. Courage/dhirah is required intially to stay in this state of aloneness, later it becomes most comfertable “home’ where one want to Be naturally. This is the silence from within that persists in all circumstances of society or lack thereof. Alonenes in the silence of body and mind, leads to realization of Atma. The awareness/knowingness that does not attempt to “know” anything. Silence with complete fulfillment.
Atma chaitanya, chit, pure awareness is unsupported, un caused.
Consciousness is relative to its objects. Conscious of “something”. Awareness is total/ calm/ silent.
Consciousness is full of variety of “experiences”, changing. Experience of taste/smell etc is content of Consciousness. “I am conscious of thing x’, which implies “I am experiencing thing x”. Every experience (happy/unhappy) has Consciousness in its background. The common element behind all Consciousness is Atma chaitanya.I “experience” the movie (we dont say I am conscious of the movie). the matrix-fabric of all experiences is Atma-chaitanya. sukha/dukha.
If you identify with experience, then you are “experiencer”, or samsari. sukhi/dukkhi……./sukhi/dukkhi….. Identification leads to experience / samsari. If you do not identify with experience (special technique), then there is freedom. Identify with the Sakshi/ observer. You are Ishwara. Tattvamasi.Do not identify with being “old”, then there is freedom. yes. the body is getting slower, more painful, less capable. Just observe that you are “atma”, ever fresh, un affected.
2) To be able to retain control of bod/mind so that it acts according to my knowledge (manam) not by previous habits (vasana)
3) No confusion henceforth, spiritual practices necessary (nididhyasana)
4) leads to removal of dukkha, dukha nivriti
5) and bring forth pure bliss, ananda prapti
View these talks on Enlightenment: https://www.youtube.com/playlist?list=PLbqUMTHZOJuOPcLusTBwuIWxmb-3f5FkP
2) at the level of mind, Evenness (Samatvam) to ups and downs
3) at the level of transactions, detachment (in vyavahara, Asangatvam)
4) all is powered by control of body/mind senses, (indriya nigraha)
Difference between Enlightened person and scholar, when asked a question, the scholar will answer a question based on “accumulated knowledge” from books and analysis by mind. An enlightened Jnani will look at the reality as it is clearly and answer from that perspective. This power is that of reality and speaks to reality within us also, Avisamwada, which leads to dukha nivritti and sukha prapti.
This confounding ignorant incapable mindset (“Asakt chit”) takes the anatamas as oneself and considers oneself not different from the body. It is easier to think that you as Jiva are different from Brahman than to know that one is unlimited and only assumes to be apparently limited as illusory Jiva, ( unlike the 10thman comes to know the truth immediately when he is told that he is the 10th man (because all individuals are in the same order of reality).Jiva is in the realm of apparent transient reality, whereas Brahman is eternal reality, that has to be understood.
Thus, due to deep rooted ignorance, Brahman becomes something that is not gained/known, even though one is already Brahman. The anatma body/mind (upadhi) will continue to have their habitual interactions with the world.
2) The Universe can be reduced to its elements (e.g. panchamahbutha.or periodic table elements ) that pervades all
3) However, the reductionism of materialism ends in paradoxes, incompleteness and inconsistencies. (wave/particle, fields, flux, probabilities etc, poping in /out of manifestation). Therefore it becomes indescribable ( anirvachaniyam Mithya).. .
4) Chit vilasa – Some understand this universe of matter/energy as a play of consciousness/God (Shiva). God (Atma) wanted companion and created a total opposite of himself (Jivas) and with Maya Shakti (parvati) he created forms/shapes of objects. Maya shakti does not exist by itself, needs consciousness.
This is main philosophy of dualists of Purusha and Prakriti (of yoga, and nyaya). In Kashmiri Shaivism, they say that nothing can cover up (ignorance) of Shiva’s nature, except Shiva himself (so he must have created the Ignorant Jivas) You are that Shiva pretending to be limited Jiva, seeker,etc.. So when this Jiva decides to be enlightened, he just realizes his own nature as Shiva. No problem for everyone to be enlightened.
5) Chit viverta. Apparent transformation. However, consciousness cannot change itself to become something else. It can be a witness to a “dream” in which change is apparently happening. Thus this is apparent transformation of consciousness to matter (Viverta karnam) Not a real transformation (like parinama karanam) e.g. Dream, in which the dreamer consciousness, imagines a world of objects and people and feelings. this world appears and disappears in the same Consciousness (which remains unchanged). Consciousness is not actually playing but appears as the universe. It can fool the un-enlightened into samsara. e.g. Snake appears on the rope.
Only Advaitin adhere to this view. Dualists and realists want separate real existence of both Consciousness (Purusha) and the Universe of Matter (Prakriti), so they can keep striving or praying (bhakti) for liberation.
6) Chin Maya. Entirety of dream appearance is pervaded by Consciousness You are that awareness in which all activity is happening, so you pervade it all. Other example of Water in the waves pervades all types of waves. Waves cannot exist without water. Gold pervades all gold ornaments., Clay pervades all clay pots. Screen pervades all actions of the movie playing on the screen.
7) Chit matram. Pure Consciousness only. You are the pure awareness/conciousness only; you are this shining being. Whatever you are experiencing is nothing but that being, awareness. We are this infinite being beyond death (of the body/mind). This is the oneness that mystics talk about. This is our real self, and we are using the Self in all experiences without knowing this.
The mahavakyas Sat Chit Ananda Atma, Satyam Jnanam Anatam Brahma and Brahma satyam Jagat Mithya are inter-related expressions of reality.
1) understanding the Awareness / Conciousness/Chit principle. This is explored by analysing the 3 states of a being: Awake, Dream and Deep sleep (ref: panchadasi chp 1, V3-V7, and in Mandukya Upanishad) In waking state, the experience of “objects” comes through senses, mind and the Awareness principle. In a dream state, experiences are the mind’s projections and Awareness, whereas in Deep sleep , there is still the experience of “absence of objects” (because senses and mind are asleep), so only awareness is present (without any thoughts).
Awareness/ Conciousness/chit//turiya is the same in all states. it does not rise or set, neither is it created nor destroyed hence it is independent of Space-Time.
We are not our body/mind, nor are we experiential thoughts in the mind. There are many body/minds, but only one Conciousness/chit/Awareness.
How to discern sheaths of ignorance? Need to understand the very subtle, so have to start from the gross universe that everyone knows, then move to the subtler (e.g. searching for the faint star by pointing between branches of nearby tree as reference).
a) Physical body is not “I”, (i)) the indweller “Self” is inner to the body, (ii) I experience the body, so not me (Drk Drshya Viveka), (iii) Self is sentient / C, body is not. I can see my hand, but hand cannot see me. (iv) location of self in always within body i.e. “embodied self”, where body is outside. (v) body is seen as parts, but “I” is only one being across S-T.
b) Prana, life force is inner to the body. (i) it can be observed to be changing, breaths, hunger etc (ii) I is seer to the changes in the prana (iii) I is sentient and prana is insentient-jada
c) Manas-Mind is a collection of thoughts. (i) I observe the changes in the mind’s thoughts, emotions etc (ii) I am aware/ seer of the mind’s content of thoughts (iii) I am sentient and brain is not
d) Vijnana-Intellect (i) I see the changes in the capacity for intellect over the years and when getting old (ii) I experience/see the sharp and dull intelect (iii) I am sentient/aware of Artificial Intelligence, AI is just a collection of data and rules based reasoning
e) Inner to the body, life force, mind, intellect is “blankness” as in deep sleep and sense of peace/ananda. (i) this comes and goes, (ii) it too is object of “I”
There are two types of experiences a) experience of “changing” Names and Forms, (birth/sustains/death). These rely on Space and Time as axes b) experience of unchanging “awareness/chit” principle. This “existence/issness” is more fundamental to S-T. Even universe is changing, so is “saguna ishvara”, Brahman (nirguana Ishvara remains). To “experience”something like N&F , and changes are necessary (they have to be manifested as matter/energy etc). However, we are always aware of existence (Satyam). It is free from time (now and then), or space (here and there).
Names and Forms are different and changing, but screen is one and it is untouched (asanga). Similarly, brahman existence is untouched by changes going on in the universe of bodies, minds, objects.
Relaxation leads to Infinite peace (anantam). i.e Sat chit anantam Atma or Satyam Jnanam Anantam Brahman. That is the realization of oneness/ekatvam Brahman/Atman.
An example. A pot made of clay is full of the all-pervading space as soon as it is made. Filling it afterwards with water, rice or any other substance is due to human effort. Though the water, etc, in the pot can be removed, the space inside can never be removed. It continues to be there even if the mouth of the pot is hermetically sealed. In the same manner, the mind, in the act of being born, comes into existence full of the consciousness of the self. It takes on, after its birth, due to the influence of virtue and vice, the form of pots, cloths, color, taste, pleasure, pain, and other transformations, just like melted copper, cast into moulds. Of these, the transformations such as color, taste and the like, which are not-self, can be removed from the mind, but the form of the self, which does not depend on any external cause, cannot be removed at all. Thus, when all other ideas are removed from the mind, the self is realized without any impediment. It has been said-“One should cause the mind which, by its very nature, is ever prone to assume either of the two forms of the Self and the not-Self, to throw into the background the perception of the not-Self, by taking on the form of the Self alone”. And also—“The mind takes on the form of pleasure, pain and the like, because of the influence of virtue and vice, whereas the form of the mind, in its native aspect, is not conditioned by any extraneous cause. To the mind devoid of all transformations is revealed the supreme Bliss”. Thus, when the mind is emptied of all other thoughts Self-knowledge arises.
We are all interconnected via the fundamental elements of Air, Water, Fire/heat, earth/matter, and Space, and Conciousness.
Through Breathing: With every inhalation and exhalation of breath of AIR, we participate in a connection with countless species in the world who do the same breathing. We exchange air between each other.. There is no such thing as “my air”.
Through water: Water is 50%-60% of a human being. Water is evaporating to keep us cool, is in blood and other circulatory systems, and constantly being recycled. Dehydration can kill species. Water is a fundamental medium in the world that is undergoing constant cycles of change. there is no such thing as “my water.”
Similarly heat exchanges between beings (internal heat generation) and environment. Fire and heat are needed for digestion too. We cannot survive in extremes of temperatures.
Our bodies are made of the same matter, atoms, molecules etc that are also common in the environment we live in.
Space is vital for our functioning.. Cavities in nasal passages and lungs allow air to exchange. Cavities in the heart allow pumping of the blood, voice generation in the larynx box, and hearing in cavities of the ear.
Mind is influenced by Rajo, Tamo and Satva gunas. When the mind of a deeply worldly person is agitated by the worldly action, it is overtaken by Rajo guna. At this time it is difficult to step back and be watchful (witness). Detaching from getting caught up in worldliness (vairagya towards sensory objects) allows the possibility of witnessing, which in turn slows the movement of thoughts. Then satva guna can help positive conducive thinking on stepping back from the movement of the mind, remaining with one single thought. The witness thought arises when other thoughts arise. The Witness is still a duality of observer-observed and is still a divisive thought. This is however benign compared to thoughts created by experiences of objects, and then deliberate divisiveness of dividing human beings into caste/creed/race/religion etc. Learning the art of contentment, the mind looses hostility and gains harmony (not being unhappy in particular, frustrations, or having specific hostility or enemy)
Ask always, am I locked up in my mind?. Raising this question, allows calming of the mind, and regain harmony and freedom from bondage. Your swarupa is free. Know yourself as Simple (no adhyasa, nor roles that I play, no baggage) and Single (love entire humanity, but alone – not lonely). Picture on screen is complex but the light is single and simple. World appears complex, but atma is simple and single. That is freedom from bondage. Atma is never bound. Mind is the one that gets bound and gets liberated.
One needs courage and wisdom to make this real for oneself.
Atma is always shining. Aham advayaha (advaita), one without the second. All movement of the mind in ST (experiences) are on the screen of atma (like the movie screen), does not add to Atma, only Atma remains. Movements are mithya (asat). What is recollected of the movements in ST, add up to nothing.
More Contemplation Insights
Praptsya Prapti, I attain that which is already attained.
What kind of goal is Vedanta solving?. They say there is no goal to be achieved/ reached etc. (no degrees, no travel, family, heavens). Why? I don’t need to become ultimate C, because I am already that, the Sat, Chit, ananda, the Consciousness.
Why do I need to attain which is always attained? because I don’t know it and that makes all the difference.
Nivritasya Nivritti. Vedanta also removes what was never there.
Due to errors in assumptions, leads me to samsara which leads to life’s roller coaster rides. The sorrow the problems, the burdens which we are trying to solve life after life. When this enlightenment dawns we realize that was not a problem to be removed. it was never there. It is roles/costume that we happen to take upon ourselves. These have to be shed with proper knowledge.
Jnanis know this truth and live in peace and wonder of what is, and what appears as changing phenomenon.
Brahman cannot be described directly through language of words because it:
- has no attributes (guna) that can distinguish it from another characteristic, e.g. yellow, sweet
- has no action (kriya), so cannot say what it does or not do, e.g. cook, seer
- has no substance (dravya),e.g. it does not have any mass/weight or size
- has no relationship (sambantha), there is no other to relate to, e.g. father, king etc
- cannot be known by some etymological convention ( ) e.g. name given to a specific recognizable object, agreeable to all, like “Bill”, pointing to a specific man.
Vedanta uses other strategies to describe Brahman thru indirect words (since words and thoughts cannot directly describe/understand it). (See also documents on Discover page for various methods used in Vedanta)
- Neti Neti, Not This Not This.
- Using Drg Drsya Viveka, what I see is not me. What is experienced is just an object in Name and Form. I am the subject/witness I thought/ and ultimate sakshi- pure C/awareness
- Pancha Kosha Viveka. Peel back the layers of coverings/koshas in body/mind to go beyond the subtlest like ananda kosha of all experiences, to discover joy of fullness.
- Avastha traya – I am not the waker, dreamer, sleeper. I am the fourth that is witness/awareness to all these states. I am not the mass of memory of the mind and thoughts, but the awareness of the movement of momentary thoughts. The C/awareness principle.
- Brahman is not any existent “object/ or concept” describable by words. It is also not non-existent phenomenon (e.g.rabbit’s horn). Vedanta and Buddha’s teachings is that I am awareness, C. Realized in silence only. Otherwise words objectify it with a description (Reification). I am the awakened one, walking the middle path, in silent and direct awareness, without objectifying anything as a N&F.
- Using the language of paradoxes, to go beyond the normal understanding of the words to discover the implied meanings. The key to hidden meaning is unfolded by Upanishads via a guru.
- Using metaphors and ways in which the stories are told
- discovering the 10th man
- prince of kashi
- Using examples in every day to imply deeper meaning
- Gold as essence of ornaments
- Saguna/nirguna
- Ishwara is described as Eternal (includes element of time span), All pervasive (includes concept of space), Everything (includes concept of things). However, Brahman is beyond S, T and things. Jivas (limited sentient beings) are Kshara, Ishwara is Akshara (saguna all pervasive etc cosmic sentient being, associated with Maya), and conceived as God by religions. Brahman is described as Purushottma, the absolute, nirgunam.
- Deva Devam. Devatas as essence behind senses, further H (Ishwara) behind/essence of devatas and further, Nirguna Brahman essence of Saguna Ishwara
Why Maya?. Why Maya the manifestation of world, in immortal, nirguna Brahman?.
- Is it Brahman-NO,
- is it apart from Brahman-NO (dependent on Br, without Brahman, Maya cannot exist).
Question itself is wrong! Maya itself is S, T causation. Asking for cause is wrong question for causation itself (which is the dimensions of S, T, causation).
Similarly, Before big bang?? is not valid, because time is associated/starts with big bang itself.
As Ajnanis, there is this question, but no satisfactory answer possible
For Jnanis, there is no such question of Why.. It is just a WONDER and they enjoy it.
Vishesha jnanam is knowledge of specifics (objects,concepts etc) as mental thoughts (mana vritti). Samanya jnanam is understanding of underlying awareness consciousness (swarupa atma) that makes all mental thoughts possible.
Even a glimpse of this general awareness, existence principle is considered awakening (enlightenment) and has the ability to transform one’s understanding of the relationship to the world. With that basis of samanya jnanam (of pure awareness), it is easier to see the projection of the apparent worldly phenomenon that can create binding interactions.
Niddidhyasanam with this knowledge, helps dissolve the habitual vasana (tendencies) of body and mind, which leads to moksha freedom.
In this journey of discovery of “who am I”, the subtle thought “aham brahmasmi” also needs to be dropped to abide in the pure awareness, and that is “enlightenment”.
Jnani’s who have realized, may continue to “enjoy the mental experience” of atma ananda in deep nirvalpaka samadhi and thereby diminish any discomforts of Prarabda on body/mind.
Yogic Meditation:
3 important steps to keep mind steady. Mind gets easily distracted by bodily movements, and irregular breaths or distracted by what one sees (major component of experience). Therefore for successful yogic mediation it is important to do the following. Goal is Chitta Nivritti Virodha (elimination of thoughts in the mind. (which by can be temporary though)
- Sthira, sukha asana: Physical body in steady, relaxed posture
- Prana: long, slow, steady breaths. (rapid breaths acts like bellows to stoke the mental agitation fires – rajas)
- Steady gaze: with eyes partially open, staring at tip of nose (or an image) to control mind, and eliminate thoughts (for as long as possible)
Vedantic meditation, (verse 119 of aparoksha anubhuti, Adi shankakara)
- Knowing (seeing directly) Brahma vidya (Sravanam + Mananam), quietens the mind in itself!. With that fullness, and ultimate joy, all desires are satisfied
- Sadhana Chatusthaya Sampadtti. To gain sufficient mind control, steadiness, forebearance and equanimity for deeper study.
- Niddhidyasanam is for vasana Kshaya. Contemplating on aspects of knowledge to reduce habitual tendencies that bind us to body/mind and world. This can take a long time, as hidden vasanas will keep surfacing over time.
- Pranayama – alternate nostril breathing, to relax the body and steady the mind enough for knowledge clarity (no need to stare at the tip of the nose for long time)
- breathe out –seeing the falsity of the world and let it go,
- breathe in – Brahma jnani, I am Brahman,
- hold – abiding in knowledge
- Pranayama – alternate nostril breathing, to relax the body and steady the mind enough for knowledge clarity (no need to stare at the tip of the nose for long time)
Jnani’s meditation (after enlightenment of Brahma vidya)
With Brahma vidya clarified, the shift in niddhidyasanam meditation is to remain in the knowledge, and as a hobby, see the play of the jagat and thoughts in the mind. Relaxed withdrawal of the mind.
- Niddhidyasanam to keep claiming Aham Brahma asmi, Brahma satyam, jagat mithya.
- Keep refining the knowledge, so as not to get trapped by mithya jagat by grasping at any object/concept.
- Observe (as witness) the play of the mind (thoughts) caused by Prarabda and play of the 3 gunas throughout the day, as a hobby for fun.
- Mindfulness throughout the states of waking, dream and sleep.
- Chanting Om; See mithya Jagat AUM in all 3 states (waking, dream and sleep), and let go to remain in silence as turiyam, C, Self .
Detailed Documents, Meditations and Special Talks
See this link for Swami TV Meditations from Retreat 2021 See this link for Swami TV Meditations from Retreat 2020 See this link for Swami Dayanandaji’s Meditations See this link for Swamini Svatmavidyananda’s Meditations See this link for Sri Sri Ravi Shankar’s Meditations Various Shanti Mantras and chants of AVC Vedic chanting ………………….. Pratah Smarana stotram 108 Quotable Quotes of Swami Paramarthananda with Pictures Paradoxes-and-quotes-from-Buddhism Swami Dayananda quotes – thanks to AVG
Ashtavakra Gita Chp 18 verses PDF Jnani’s view of life
Atma-Panchakam PDF Contemplation verses
Nirvana-Shatkam PDF Nature of Consciousness
Yoga Vasishata Sara PDF Meditative verses
First and Last Freedom – J Krishnamurthi PDF Transform conditioned mind to silent mind and Be in Reality
– 7 steps of spiritual progress to Jivan mukta and beyond.
– Optional path for Jnani to be in quiet meditation, nirvikalpa samadhi if he does not want to participate in Loka sangraha.
Jivan Mukti Gurupurnima Talk 2019-Swami P
– A realized Jnani can do Nidhidyasana (Vedantic meditation) to enjoy atma ananda experientially and thus make any discomforts of prarabda become insignificant.
– insightful set of Nidhidyasana verses, masterfully expounded
Mandukya Verse 7


