Contemplation

That Which Is Beyond Words – वाचाम् अगोचरम्

Sanskrit: “यद्वाचाऽनभ्युदितं येन वागभ्युद्यते” (Kena Upanishad 1.3)
Meaning: “That which cannot be expressed by speech, but by which speech is expressed.”

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)
Meaning: “Know that alone to be Brahman which is beyond thought, not that which people worship.”

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.

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
(Eternal truths. Prajñānam Brahma)

– 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.
– 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

– There is Prajnana in all living beings.
– 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.

-Similarly, Prajnana “appears to be limited” in the body, but it is not.
– 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.

Prajnana is reflecting in all beings.
-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

Consciousness:
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.

Upasana, Intellect, and actual Jnanam

Upasana
– 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.

Intellect/ buddhi
– thinking is in the intellect (in the mind)
– however too much rationalisation can be a feeling, emotion (frustration)
– knowing is in the intellect (mind)

Jnanam
– is the understanding in the heart (not in the head)

Upasana to Atma Nishta

Knowing the ultimate truth even as a glimpse of reality, and can lead to a breakthrough enlightenment and understanding of freedom.
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)

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.
This shows how all the yogic disciplines are needed, alongside Knowing the truth to achieve and sustain Jivan Mukti.

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.
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.

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)
Atma chaitanya, chit, pure awareness is unsupported, un caused.

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.
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.

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.
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

1) In the level of Atma,  Onness, (Paramarthika sat, Ekatvam), I am one reality appearing as many
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.

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).
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.

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

1. Ignoring one’s Being as Pure Consciousness, one identifies with the body and goes through innumerable births but in the end realizes and ‘becomes’ the Self. Know this as similar to waking from a dream in which one has wandered about the entire world.
2. One always remains as the Self that is Pure Consciousness. To ask oneself, ‘Who am I?’ or ‘Whence arises I?’ is no different from a drunken man asking, ‘Who am I?’ or ‘Where am I?’
3. The body is within Consciousness. Yet one imagines Consciousness is inside the inert body. This is the same as a viewer seeing a picture on a screen and imagining that the screen is within the picture.
4. Does a gold ornament exist apart from the gold? Can the body exist separate from Consciousness? The ignorant one asserts, ‘I am the body’. The one who has realized his true nature as Pure Consciousness sees everything as Consciousness.
5. The one true Consciousness alone abides forever. The ancients from the very first teacher pointed to this Truth by speaking without words, through silence alone. Who can ever capture that through speech then?

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.
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.

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.
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.

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.
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”

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)
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).

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.
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.

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).
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.

Unlike a “Junior Student” (who may have been studying Vedanta for many years,  the “Senior Student” understands the true meaning of Vedanta Mahavakyas.

• is witness (sakshi) centric [as opposed to ahankara centric]
• so able to keep a distance with the ups/downs of the Body Mind Sense complex
• thereby has controlled/decreased FIR (Frequency, Intensity, Recovery time) from any temporary “reactions” to worldly transactions.
• is able to “enjoy” the movement of thoughts in the mind, and issues with the body
• is able to remain largely at peace as a witness.

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).
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.

It is important to appreciate how the limited body/mind beings are interconnected with the Infinite.
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.

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.
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.

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:  

1. has no attributes (guna) that can distinguish it from another characteristic, e.g. yellow, sweet
2. has no action (kriya), so cannot say what it does or not do, e.g. cook, seer
3. has no substance (dravya),e.g. it does not have any mass/weight or size
4. has no relationship (sambantha), there is no other to relate to, e.g. father, king etc
5. 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)

1. 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.
2. 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.
3. Using metaphors and ways in which the stories are told
   • discovering the 10th man
   • prince of kashi
4. Using examples in every day to imply deeper meaning
   • Gold as essence of ornaments
5. 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)

1. Sthira, sukha asana: Physical body in steady, relaxed posture
2. Prana: long, slow, steady breaths. (rapid breaths acts like bellows to stoke the mental agitation fires – rajas)
3. 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)

1. Knowing (seeing directly) Brahma vidya  (Sravanam + Mananam), quietens the mind in itself!.  With that  fullness, and ultimate joy, all desires are satisfied
2. Sadhana Chatusthaya Sampadtti. To gain sufficient mind control, steadiness, forebearance and equanimity for deeper study.
3. 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.
   1. 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)
      1. breathe out –seeing the falsity of the world and let it go,
      2. breathe in – Brahma jnani, I am Brahman,
      3. hold – abiding in knowledge

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.

1. Niddhidyasanam to keep claiming Aham Brahma asmi, Brahma satyam, jagat mithya.
   1. Keep refining the knowledge, so as not to get trapped by mithya jagat by grasping at any object/concept.
   2. 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.
   3. Mindfulness throughout the states of waking, dream and sleep.
   4. 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 .