Guest guest Posted January 7, 2007 Report Share Posted January 7, 2007 Namaste, The Sanskrit word 'Atman' means 'self', plain and simple. In particular, it refers to an inmost self that is pure spirit, at the living centre of each person's body, sense and mind. When a body is called 'I', it is taken to know a world of objects outside. When a body's senses are called 'I', they are taken to know a sensory world of sight, sound, smell, taste and touch. When a mind is called 'I', it is taken to know a changing process of perceptions, thoughts and feelings that conceive a physical and mental world. These are three identifications of self: as a body, or as sense-organs, or as mind. In each case, an inner knowing is essentially implied. And that inner knowing is confused with some outward actions: with bodily actions towards outside objects, with sensual actions towards perceived sensations, with mental actions towards a conceived world. The self called 'Atman' is that inmost knowing principle which is shared in common by our confused identifications. It is that plain and simple self which is found only by reflecting back to it, to its pure knowing unconfused with outward personality. That reflection is described in the Katha Upanishad 4.1, which is appended and freely translated below. Ananda parA~nci khAni vyatR^iNAt svayaM-bhUs tasmAt parA~N pashyati nA 'ntar-Atman kashcid dhIraH pratyag AtmAnam aikShad AvR^itta-cakShur amR^itatvam icchan [This world that happens of itself has excavated outward holes, through which perception looks outside and does not see the self within. But someone brave, who longs for that which does not die, turns sight back in upon itself. And it is thus that self is seen, returned to self, to its own true reality.] Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 8, 2007 Report Share Posted January 8, 2007 advaitin, Ananda Wood <awood wrote: >> > parA~nci khAni vyatR^iNAt svayaM-bhUs > tasmAt parA~N pashyati nA 'ntar-Atman > kashcid dhIraH pratyag AtmAnam aikShad > AvR^itta-cakShur amR^itatvam icchan > > [This world that happens of itself > has excavated outward holes, > through which perception looks outside > and does not see the self within. > But someone brave, who longs for that > which does not die, turns sight back in > upon itself. And it is thus > that self is seen, returned to self, > to its own true reality.] > Namaste May I be permitted to elaborate a little more on this very apt quotation from Kathopanishad (II - 1- 1)? Shankara interprets `svayam-bhU' as the Great Lord who exists ever by Himself. `parAnchi khAni': The outgoing senses. `vyatR^iNAt' : afflicted, that is, killed. So the first line means, according to Shankara "The Self-Existent Lord destroyed the outgoing senses". And that is why ("tasmAt") all perception looks outside and does not see the Self within ! In other words, the Self-existent Lord made the senses turn outward. The verb used in the Upanishad for `made' is `vyatR^iNat' which means also `punished', thus giving an interesting meaning that the senses were `punished' not to be able to look inward. Accordingly man looks towards what is outside and sees not what is within. (Recall the Lord's punishment for Adam and Eve for disobeying His orders!). Incidentally, in his commentary on this verse in the Kathopanishad, Shankara quotes a verse from Linga-purANa, thereby giving the definition of `Atman'. The verse derives `Atman' from the root word which means `to obtain', `to eat, absorb or enjoy or pervade all'. It says: Yac-cApnoti yad Adatte yac-cAtti viShayAn-iha / Yac-cAsya santato bhAvas-tasmAd-Atmeti kIrtyate // Meaning: Yat : That which Apnoti : obtains Ca : and Yat : that which Adatte : absorbs and pervades Ca : and Yat : that which atti : eats, enjoys viShayAn : (all) objects of enjoyment iha : in this world ca: and yat asya : that from which santato bhAvaH : the world (derives) its continuous existence, tasmAt : for that very reason kIrtyate : (it) is named AtmA iti : as AtmA. Thank you, Ananda-ji, for bringing this in. PraNAms to all advaitins. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 9, 2007 Report Share Posted January 9, 2007 I have a question about Atman and Praana (Praan-vaayu, the life-force in us, what we breathe..). How would we relate the two? can they be related? I understand that Ramana Bhagwan started his spiritual path with a simple experiment, playing dead and then still seeing that there was a 'I' in him that could still observe...I was thinking that 'i' can observe only so long as I have Prana in me. If my breath stopped i.e. my life-force totally ceased and I was actually dead, there would be no observer-observed etc, right? So is Atman the Prana? or is Atman something beyond Prana? PraNams Veena -- Sarvam ShreeKrishnaayaSamarpayami. Om Namo Narayanaya...!! Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 10, 2007 Report Share Posted January 10, 2007 So is Atman the Prana? or is Atman something beyond Prana? praNAms Hare Krishna prANa is one of the paNcha kOsha-s (prANamaya kOsha after annamaya kOsha in five sheaths) according to taitirIya shruti. And Atman/our real nature is beyond these five kOsha-s....Shankara's taitirIya bhAshya & surEshwara's bhAshya vArtika would be interesting reading to understand why Atman is beyond and transcends these five kOsha-s. Hari Hari Hari Bol!!! bhaskar Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 10, 2007 Report Share Posted January 10, 2007 Greetings Pabhuji! Thank you for that valuable information . i have read shakara bhagvadapada has cxommented on 'om' in the taittriya upanishads but i did not know he has written a whole bhasya on it! it is one of my favorite upanishads - all the vallis (creepers) - i love to meditate on 'SATYAM,JNANAM ANANTAM BRAHMAN' ( from this beautifil upanishad) - my favorite Sai bhajan as well ! OF COURSE , WE DO NOT WANT TO INTRODUCE THE PANCHAKOSAS IN THE WEEKLY DEFINITIONS AS YET -its turn will come . being a sort of a vishista-adfvaitin , THE tAITTRIYA UPANISHAD APPEALS TO ME A LOT for some odd reason -to each his/her own! Atman is beyond the five koshas - very difficult to understand that , is it not ? for the 'anatma ' ( satma's other twin) always raises its ugly head ! A kABIR DOHA COMES TO MIND ! raur ki kachhu khabari na janahu, kaise kai jhagara niberahu ho; O man, you do not know anything of your true self (soul). How will you settle the disputes (between the mind and senses? Not that cut and dry ! Vinayakaji , i have seen some passages from Narayana valli speciaLLY ON 'OM' IN VISHISTADVAITIN GROUPS BUT i have not seen a transalation of this even on translations produced by Advaita ashrama on taittriya upanishads ... i wonder why ? is it because 'narayana' belongs to VAISHNAVAS ? just kidding ... because even the mahaperiyavval says 'om Namo narayana ' in all his discourses ! Narayana is the supreme Paramatma in all jivas ! hE IS THE vIRAATA PURUSHA -THE PURUSHOTTAMA ! Hari Aum! advaitin, bhaskar.yr wrote: > > > So is Atman the Prana? or is Atman something beyond Prana? > > praNAms > Hare Krishna > > prANa is one of the paNcha kOsha-s (prANamaya kOsha after annamaya kOsha > in five sheaths) according to taitirIya shruti. And Atman/our real nature > is beyond these five kOsha-s....Shankara's taitirIya bhAshya & surEshwara's > bhAshya vArtika would be interesting reading to understand why Atman is > beyond and transcends these five kOsha-s. > > Hari Hari Hari Bol!!! > bhaskar > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 11, 2007 Report Share Posted January 11, 2007 advaitin, "dhyanasaraswati" <dhyanasaraswati wrote:(#34594) (Also see #34608) > > > > Vinayakaji , i have seen some passages from Narayana valli speciaLLY > ON 'OM' IN VISHISTADVAITIN GROUPS BUT i have not seen a transalation > of this even on translations produced by Advaita ashrama on > taittriya upanishads ... i wonder why ? is it because 'narayana' > belongs to VAISHNAVAS ? just kidding ... because even the > mahaperiyavval says 'om Namo narayana ' in all his discourses ! > Narayana is the supreme Paramatma in all jivas ! hE IS THE vIRAATA > PURUSHA -THE PURUSHOTTAMA ! > Namaste all There is a good English commentary on Mahanarayanopanishad published in 1979 by Ramakrishna Mutt, Mylapore, authored by Swami Vimalananda. In the preface there are four printed commentaries mentioned as having been consulted: 1. Taittiriyaranyaka with Bhattabhaskar's commentary published from Mysore in the Bibliotheca Samskrita series 2. Taittiriyaranyaka with the commentary of Sayanacharya in two parts published in the Anandasrama Sanskrit series 3. Mahanarayanopanishad, published in the Bombay Sanskrit series ed. by G.A. Jacob with the Dipikatika 4. Yajnikyupanishad, brought out by the Adyar Library series. PraNAms to all advaitins. profvk Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 11, 2007 Report Share Posted January 11, 2007 advaitin, "Veena Nair" <nairvee wrote: > > I have a question about Atman and Praana (Praan-vaayu, the life- force in us, > what we breathe..). How would we relate the two? can they be related? I > understand that Ramana Bhagwan started his spiritual path with a simple > experiment, playing dead and then still seeing that there was a 'I' in him > that could still observe...I was thinking that 'i' can observe only so long > as I have Prana in me. If my breath stopped i.e. my life-force totally > ceased and I was actually dead, there would be no observer- observed etc, > right? So is Atman the Prana? or is Atman something beyond Prana? > PraNams > Veena ShrIgurubhyo namaH Namaste Madam, An excellent question indeed! Here are some answers: Atman, the Supreme Consciousness, is the All-pervading Principle. The Kathopanishad says that prANa enlivens the body, by borrowing consciousness from the Atman. The Praana is the life force whose presence alone enables the mind to function. When the praana leaves the body, the mind does not function. In the 'experiment'that you have cited and in all spiritual practices involving prANaayAma, the idea is based on the principle, scripturally accepted and recommended, 'mind and prANa are interconnected. The subduing of one results in the subduing of the other.' That is why for calming the mind and making it available for higher spiritual pursuits, prAnaayaama is practiced. When praana activity calms down, the mind activity too comes down and one has at one's disposal a largely less agitated mind for vedantic deep contemplation, deep(er) meditation, samAdhi, etc. Even adepts at samAdhi who are able to control the prANa very substantially are actually not entirely stopping the prANic activity. It is very highly subdued to the extent that even a person very closely sitting by the yogi's side and perhaps keeping his finger or some object before the yogi's nostrils, cannot discern the praana inflow and outflow. Such is the degree of the practice in controlling the praana by the yogi. By accomplishing this degree of the control of the praana and conequently the control of the mind, the yogi apprehends the extremely subtle Atman in the quiet ambience of his mind. To make this possible, he should not have died, or be in coma. That is what has happened presumably in Sri Ramana Maharshi's case. Only a person alive can undertake any self-enquiry or meditation. The 'observer' status is relevant only when the mind is available to do this discrimination. Absolute Pure Consciousness bereft of the mind-body complex is not an observer of anything. It is more aptly termed Sat, Pure Existence, in that context. Pranams. > Sarvam ShreeKrishnaayaSamarpayami. > Om Namo Narayanaya...!! > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 12, 2007 Report Share Posted January 12, 2007 The English translation of Mahanarayanopanishad by Swami Vimalananda can be found at the following link: http://www.geocities.com/advaitavedant/mahanarayana.htm Best wishes, Peter ======================== Namaste all There is a good English commentary on Mahanarayanopanishad published in 1979 by Ramakrishna Mutt, Mylapore, authored by Swami Vimalananda. In the preface there are four printed commentaries mentioned as having been consulted: 1. Taittiriyaranyaka with Bhattabhaskar's commentary published from Mysore in the Bibliotheca Samskrita series 2. Taittiriyaranyaka with the commentary of Sayanacharya in two parts published in the Anandasrama Sanskrit series 3. Mahanarayanopanishad, published in the Bombay Sanskrit series ed. by G.A. Jacob with the Dipikatika 4. Yajnikyupanishad, brought out by the Adyar Library series. PraNAms to all advaitins. profvk Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 12, 2007 Report Share Posted January 12, 2007 Dear Ananda-ji, I enjoyed your reflections on "Atman" and particularly the passage from the Katha Upanishad 4.1: [This world that happens of itself has excavated outward holes, through which perception looks outside and does not see the self within. But someone brave, who longs for that which does not die, turns sight back in upon itself. And it is thus that self is seen, returned to self, to its own true reality.] You draw our attention back to this 'simple' centre of 'inner knowing' within us which is sensed as the inmost Self. Words are tricky things, but one could say (or rather, "could one say?") this is always our immediate sense of being, of existing. Its not so much awareness of existing, but an awareness which is existence, awareness-existence. Like an ever present current of silence-awareness-existence in which the potency of knowing, which is formless, throbs eternally. I don't particularly mean to 'wax poetical', just inadequately searching for words. Would you consider sharing your understanding of how this relates to the verse in the Bhagavad Gita 2:16 where Bhagavan Krishna speaks of non-being and being. 2:16. Of the unreal there is no being; there is no non-being of the real. The truth of both these is seen By the seers of the Essence. Shankara's commentary is highly suggestive, and I feel it has important links with the passage you quoted from the Katha Upanishad and also for our spiritual practice (sadhana). Shankara writes: "... Every fact of experience involves twofold consciousness (buddhi), the consciousness of the real (sat) and the consciousness of the unreal (asat). Now that is (said to be) real, of which our consciousness never fails; and the unreal, of which our consciousness fails. Thus the distinction of reality and unreality depends on our consciousness." (Gambhirananda's translation.) As I understand it, "the unreal of which our consciousness fails" is the world of name-and-form, which is ever changing. It is the world we perceive and think about and experience through the "excavated outward holes" in the passage you quoted. It includes the mind and its contents, the body and the objects of the senses. It has no real being (bhava) of its own. The "consciousness of the real" is this silence-awareness-existence . . . , and it is as if all 'things' exist only by virtue of this. A strange thing to assert! Yet, as Shankara points out, we say "the pot IS" and even when it is absent we say, "the pot IS not". While the world of name and form continuously undergoes modification, coming and going, this awareness-existence, this IS-ness never fails. . . Even when nothing is present to consciousness, that 'centre of inner knowing', to paraphrase your words, is still here. It is the simple 'being' that appears to get lost in all the noise of our daily lives, pre-occupations and identifications, but in truth never deserts us. We sometimes say this simple 'being' is in all things. Yet we may also have moments of recognition that all things are actually in it and derive their life from it . . . .... and this 'IS', that we refer to, the silence-awareness-existence, is the 'AM' in 'I am'. The above is tentatively offered. Ananda-ji, I look forward to any thoughts and help you can offer on this. Best wishes, Peter ________________________________ advaitin [advaitin] On Behalf Of Ananda Wood 07 January 2007 22:39 AdvaitinGroup Weekly Definition - 'Atman' or 'self' Namaste, The Sanskrit word 'Atman' means 'self', plain and simple. In particular, it refers to an inmost self that is pure spirit, at the living centre of each person's body, sense and mind. When a body is called 'I', it is taken to know a world of objects outside. When a body's senses are called 'I', they are taken to know a sensory world of sight, sound, smell, taste and touch. When a mind is called 'I', it is taken to know a changing process of perceptions, thoughts and feelings that conceive a physical and mental world. <snip> Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 18, 2007 Report Share Posted January 18, 2007 Dear Peter, You wrote (message no #34649 of 12 Jan): "... this 'simple' centre of 'inner knowing' within us ... is sensed as the inmost Self. Words are tricky things, but one could say (or rather, 'could one say?') this is always our immediate sense of being, of existing. It's not so much awareness of existing, but an awareness which is existence, awareness-existence...." Here, where you use the phrase 'our immediate sense of being', it may help to emphasize that such an 'immediate sense' must know itself. Its knowing is no mediating act between two different things. Instead, its knowing is just what it is -- a plain and simple identity of self that knows and what is thereby known. That may be called a 'knowing in identity', where being and knowing are identical. Attaining there, the self that knows is found at one with all that's known. So, that same self is realized to show itself through a third aspect, of unconflicted happiness. Ananda Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 18, 2007 Report Share Posted January 18, 2007 Dear Peter, Further to my previous posting today, I am appending below a piece of verse on 'knowing in identity'. Ananda Knowing in identity ------------------- The knowing light of consciousness is only known by being it, beneath all acts of passing show produced by body, sense and mind. These acts of personality do not themselves know anything. All that they do is to create appearances which come and go, illuminated by that light whose very being is to shine. That light illuminates itself, as knowing self whose shining is just its own true identity. The self that knows in each of us is known by each as one's own self, where that which knows and what is known are found to be identical. There, knowing light is what self is. And that same self which knows itself is all of the reality that's ever known by anyone, through all appearances produced by changing happenings and acts of world and personality. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 18, 2007 Report Share Posted January 18, 2007 Dear Ananda-ji, Thank you for the insightful verse. You mentioned a "previous posting today" - nothing has come through apart from the verse. best wishes, Peter ________________________________ advaitin [advaitin] On Behalf Of Ananda Wood 18 January 2007 08:04 AdvaitinGroup Re: Weekly Definition - 'Atman' or 'self' Dear Peter, Further to my previous posting today, I am appending below a piece of verse on 'knowing in identity'. Ananda Knowing in identity <snip> Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 18, 2007 Report Share Posted January 18, 2007 Wow! Anandaji ! After reading these simple verses with profound meanings , may i make bold to say that "Reality only reveals itself when it is illuminated by a ray of poetry." Georges Braque (1882-1963) Anandaji , much water has flown under the Advaitin bridge since you penned that mind blowing definition of 'Atman' ... Today after reading these verses specially these lines The self that knows in each of us is known by each as one's own self, where that which knows and what is known are found to be identical. There, knowing light is what self is. Wow! Anandaji , in the language of Upanishads this is 'satyasya satyam' - Truth and Brahman are 'real' (reality of all realities ) as indicated by these sublime verses ... may i please recall this verse from Katha upanishad ? nityo nityanam cetanas cetananam eko bahunam yo vidadhati kaman tam atma-stham ye 'nupasyanti dhiras tesham shantih sasvati netaresam (2.2.13) Whoso among the intelligent realize the Self in the (inner space of the) heart as the eternal among the ephemeral, the consciousness among the conscious, who, though one, dispenses the desired objects to many, to them belongs eternal peace, not to others. on another note , Sadaji wrote : (I think the best thing to do is to realize ourselves and establish the fact, if some one is really interested to know. The rest all hearsay!) May i please quote this verse from Adi shankara bhagvadapada's Shata sloki ? "here is nothing in all the three worlds that can be compared to the Sadguru who imparts the knowledge of the Self. The legendary Philosopher's stone may perhaps be suggested as an apt comparison, because it has the capacity to convert a piece of iron into gold, just as the Sadguru converts an ordinary disciple into an enlightened person. But this comparison cannot stand because, while the Sadguru makes the disciple another Guru like himself, the Philosopher's stone does not have the power to convert a piece of iron into another Philosopher's stone like itself. Therefore the Sadguru is incomparable and even transcends the world in glory. " (verse 1) Sunderji is right on target when he says " Self-Realization - svAtmAnubhUti, Atma-sAkShAtkAra - occurs ONLY with Divine Grace. " Yes ! ON THIS DAY DEDICATED TO GURU , one should learn brahma vidya only from a realized saint ( brahma jnani)! Sarva Sruti Shiroratna Viraajita Padambujaha Vedaantaambuja Sooryo Yah Tasmai Sri Gurave Namaha. That Guru who is the ocean of the Srutis (Vedas), the Sun of knowledge (who can destroy our ignorance with these rays), I salute such a Guru. Folks , did you ever wonder why all swamijis have 'ananda' at the end of their names ? here is why ? Those who teach brahma jnana are in a state of Bliss (ananada -paramananda ) that is why momks of the ramakrishna order have 'ananada' at the end of their names ... Om Tat Sat ! advaitin, Ananda Wood <awood wrote: > > Dear Peter, > > Further to my previous posting today, I am appending below a piece > of verse on 'knowing in identity'. > > Ananda > > > Knowing in identity > ------------------- > > The knowing light of consciousness > is only known by being it, > beneath all acts of passing show > produced by body, sense and mind. > > These acts of personality > do not themselves know anything. > > All that they do is to create > appearances which come and go, > illuminated by that light > whose very being is to shine. > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 19, 2007 Report Share Posted January 19, 2007 Namaste, Further to last week's definition of 'Atman' or 'self', some questions were raised that resulted in two pieces of verse, concerning the relationship of 'Atman' and 'prANa' (or 'self' and 'life'). These two pieces of verse are appended below. Ananda Living self ----------- What lives in body, sense and mind, as they produce their passing show of momentary appearances? At every moment in this show, a new appearance takes its turn to be perceived or thought or felt, as it is born and dies away. Each moment thus brings birth and death, replacing what has passed away and getting in its turn replaced by births and deaths which follow on. But, through these passing births and deaths, what is it that keeps living on? What living presence stays alive, in changing body, sense and mind, as old appearances pass on and new appearances are born? That living presence does not pass. It does not change. It does not die. It is that self which knows all change, remaining in itself unchanged, as it lives on in everyone. That is each person's knowing self. Its knowing is no changing act, but its own being found within by coming back to what it is. In everyone, it is that self which is one's own, in each of us. It's found beneath all changing acts put on by body, sense and mind in all these personalities through which all show of change appears. Just that one self is realized by looking back to one's own truth, to one's own true identity. It is just that identity which every one of us calls 'I'. 'Atman' ------- What's spoken of as 'Atman' is that inmost core of living self which does not suffer change and death. It is that inmost 'I' whose life is never in the least disturbed, no matter what may happen in the world perceived and thought and felt by changing body, sense and mind. As body, sense and mind perform their changing acts, these acts produce appearances which come and go before the light of consciousness. That knowing light shines undisturbed, completely unaffected by the passing show of changing acts which get illuminated by its self-illuminating light. Its shining is just what it is, just its own true identity. There, at the core of living self, true knowing shines as life itself. It is the inmost source of life, expressed in every living act which shows its presence underneath. All acts of body, sense and mind are known from there, from inmost self that shines as its own knowing light. That inmost self which lights itself is found by a reflection back -- from changing actions lit by it to its own knowing life within. Reflecting thus, it's realized as one's own self that knows within, as one's own true identity. Thus realizing one's own self, all change and difference are dissolved, so that just one reality is found expressed in many different-seeming things. The self that knows is there at one with everything that's known by it. Abiding there, all conflicts end. Established there, unwavering, no lack or want can compromise a lasting peace and happiness where all desires are fulfilled and all that's needed has been found. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 19, 2007 Report Share Posted January 19, 2007 Once again, an exquisite presentation on 'Atman' .. My head was spinning like a potter's wheel after reading the arguments and counter arguments on 'shankara's views on self realization'... so these verses come as a welcome relief .... " What living presence stays alive, in changing body, sense and mind, as old appearances pass on and new appearances are born? That living presence does not pass. It does not change. It does not die." Reminds of the following verse in Srimad Bhagvat gita na jayate mriyate va kadacin nayam bhutva bhavita va na bhuyah ajo nityah sasvato 'yam purano na hanyate hanyamane sarire (CH 2 , VERSE 20) Srila Prabhupada's translation For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain. THIS IS A BEAUTIFUL VERSE WHICH EXPLAINS THAT EVEN AFTER 'BODILY' DEATH , THE ATMAN NEVER DIES ... the life breath is gone but the soul still is alive ... can you imagine a scenario where many of us are living ( breathing) but the soul is so dead ? when does this happen ? When we are not spiritually awakened and only live in the body mind intellect complex ...where bmi become obstacles to enlightenment ,,, but in a spiritually awakended person , the Bmi are used as instruments ,,,Koshas are no longer doshas! smile! Anandaji , Brahman is 'Satyam Jnanam Anantam (anandam) as per Taittriya upanishad . And many people question this saying how can you assign attributes to Brahman which is devoid of all attributes .. ? your verses on Atman ANSWERS THIS SATISFACTORILY ( All acts of body, sense and mind are known from there, from inmost self that shines as its own knowing light.) That inmost self which lights itself is found by a reflection back -- from changing actions lit by it to its own knowing life within. Reflecting thus, it's realized as one's own self that knows within, as one's own true identity. Thus realizing one's own self, all change and difference are dissolved, so that just one reality is found expressed in many different-seeming things. The self that knows is there at one with everything that's known by it. Abiding there, all conflicts end. Established there, unwavering, no lack or want can compromise a lasting peace and happiness where all desires are fulfilled and all that's needed has been found.) BRILLIANTLY STATED ! YES! INDEED! For an atma -jnani ( knower of Atman) everything is in essence only atma and therefore he is always in a state of bliss ! This state OF BEING is Satyam (Truth), Jnanam ( knowledge) and Anantam ( anandam) - eternal bliss ! Truth is unfolding itself little by little just like a flower openS itself petal by petal ! Anandaji , i thank your guru Atmanandaji for Yatha guru , tatha sisyaha! ( as is the guru , so is the disciple) REMEMBER THIS ALWAYS IN TAITTRIYA UPANISHAD yato vAcho nivartante, aprApya manasA saha >From which the speech along with the mind turns back, when talking about brahman. IN a realized soul , there can only be atma-jnana no anantma jnana ! ponder over this ... then one can know why Brahman is Satyam Jnanam Anantam - THIS IS ATMANUBHAVA ! Aum shanti! shanti! shantihi! Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.