The Indweller (Antharayamin) - Liberation (moksha) consists in realizing this identity by own personal experience

[Guest guest]

, " jagbir singh "

<adishakti_org wrote:

>

> Dear All,

>

> i regard the Brihadaranyaka Upanishad's narration of the nature of

> The Indweller (Antharayamin) to be a most important revelation and

> realization. After years i have finally found the most lucid and

> intelligible explanation the holy scriptures have come to

> confirming and identifying The Indweller (Antharayamin). It is the

> very proof i needed to vindicate that a most profound reality

> Kash, Arwinder and Lalita have been experiencing for years is the

> flawless witnessing of The Indweller (Antharyamin).

>

> > Esa ta atma: In short, this is the Atman. What we call the

> > Antaryamin, or the Immanent Reality, is the Atman, the Self. When

> > we say it is the Self, we mean it is Consciousness. We mean both

> > things in the same, sense. It is an awareness which cannot be the

> > object of another awareness. Therefore, it is not capable of

> > being seen. Adrsto drasta: This Reality is the unseen Seer of all

> > beings. You cannot see it, but it sees you. It sees everyone, but

> > no one can see it - adrsto drasta. Asrutah srota: It can hear

> > everything, but no one can hear it. Amato manta: You cannot think

> > it, but it can think you. Avijnato vijnata: You cannot understand

> > it, but it can understand you. Nanyo'to'sti drasta: There is no

> > other Seer but that. Nanyo'to'sti srota: There is no hearer other

> > than that. Nanyo'to'sti manta. There is no thinker but that.

> > Nanyo'to'sti vijnata: There is no understander but that. So, if

> > anyone thinks, it is that which thinks; if anyone hears, it is

> > that which hears; if anyone sees, it is that which sees. If

> > anyone understands anything, it is not you or I that understand,

> > it is that which understands. If anyone does anything, it is

> > that which does.

> >

> > Esa ta atmantaryamy amrtah: " This is the Self; this is the

> > internal Ruler; this is the Reality. This is immortal, O'

> > Uddalaka. Everything else is useless. Other than this, nothing

> > has any sense or meaning - ato nyad artam. This is the only

> > Being that is worthwhile considering and approaching and

> > realizing. "

> >

> > /message/6662

> >

>

 

 

" Antaryamin: the inner control, the Guide in the conscious being. "

 

www.miraura.org/lit/skgl/skgl-02.html

 

 

" Complete absorption and union with our true Self, Antaryamin (the

indweller), the union with higher consciousness. When we succeed in

becoming so absorbed in something that our mind becomes completely

one with it, we are in a state of samadhi. "

 

www.experiencefestival.com/a/Yoga_Philosophy/id/1275

 

 

" Inside and outside It is there as the antaryamin. It does not speak,

but It can convey Its message and It is free from agitation and

eagerness - avaki anadarah. It has no desires in the ordinary sense. "

 

www.swami-krishnananda.org/disc/disc_52.html

 

 

" Antaryamin: The Indwelling Presence, or atman, known in the West as

higher self, essence or inner divinity. This becomes our identity

once the illusion of a fixed and separate self is dissolved. "

 

www.onenessmovement.org/glossary.cfm

 

 

" ANTARYAMIN: Inner witness. "

 

www.sivanandadlshq.org/glossary.htm

 

 

" The god which Dadaji talks about is the antaryamin, the indwelling

God in humans (and in everything). God is not in heaven removed from

humans, nor is God only in the temples to be worshipped on temple

visits. In keeping with the antaryamin concept which is an avatara

in some schools like Vaisnavism, (though Dadaji himself does not use

this philosophical language), Dadaji poses the question as to

whether 'one can insult the divine person within' by having a sense

of inferiority or by indulging in reprehensible behavior. Moreover,

since the same antaryamin is present in all other beings, there is a

kinship between all human beings and logically one has to treat all

others as part of one's own family. By an inverse understanding the

indwelling divinity also has the obligation to help in the welfare

of such a one who has faith in this concept of the indwelling God.

In this kind of thinking there is no difference between one person

and another, between members of one caste and another, between man

and woman, even between all things that inhabit the universe. ...

 

Dadaji has great respect for Sankaracarya the founder of Advaita

Vedanta and uses some of that thought to reinforce his TT. Thus he

expands on the concept 'Tat Tvam Asi' (You are That) to include the

ideas 'Tena Tvam Asi' (You are living because of It) and 'Tasya Tvam

Asi' (You belong to the Divinity within). He straddles between

Advaita and Visistadvaita in understanding 'Tat Tvam Asi' in both

a 'non-dualistic' and 'qualified-dualistic' sense. Dadaji, however,

never enters into this debate in his talks for as he himself says,

he is not concerned with the dialectics of philosophy but with the

dynamics of the lived world. In accordance with this approach, while

Dadaji s to the notion of the oneness of 'atman'

and 'brahman' he does not for a moment trivialize the world and

assign it a relative reality (vyavaharika-satta) to be transcended

in an 'absolute reality' (paramarttika-satta). Dadaji also talks

about 'moksa' or liberation being the goal of human existence.

Unlike the general understanding of 'moksa' being an escape from the

world, in Dadaji's SM 'moksa' is not running away from the world nor

from wealth and desires. Dadaji believes that 'The ultimate goal of

human life is God-realization " . And when it is linked with the very

definition of 'swadhyaya' it can be translated as a realization of

the (antaryamin) Divinity within oneself. "

 

T.S. Rukmani, PhD

Chair, Hindu Studies, Concordia University, Canada

 

 

" The essential identity of the Atman and brahman is the most

important tenet of advaita. brahman is the substratum on which all

phenomena are experienced, and also the antaryAmin, the One Lord who

dwells in all beings. The innermost Atman, the real Self, is the

same as this antaryAmin, and identical to brahman. Liberation

(moksha) consists in realizing this identity, not just as a matter

of literal or intellectual understanding, but as something that is

to be grasped by the individual in his/her own personal experience.

Yogic practices help in the road towards such realization, because

they help the seeker in practising control of the senses, and in

directing the antahkaraNa (the 'internal organ' - consisting of the

mind, intellect, awareness and I-ness) inwards. The practice of

ashTAnga-yoga is recommended to seekers by teachers of advaita. The

seeker has to be equipped with requisite qualifications - qualities

such as patience, forbearance, ability to focus one's concentration

in an intense manner, an ability to discriminate between the Real

and the non-Real, dispassion, and a desire for liberation. However,

it is important to remember that moksha is not a result of mere

ritualistic practice. Being identical to brahman, moksha always

exists. Ritualistic practices help only to the extent of achieving

citta-Suddhi, and in developing the above-mentioned qualities. "

 

What are the basic tenets of advaita?

www.advaita-vedanta.org/avhp/ad_faq.html

 

 

" What is Antaryamin?

We are all aware of that irking sensation, sometime a desperate

longing that arises out of loneliness and emptiness from within.

Though we do not acknowledge this fact outwardly, the yearning from

within never stops. All we want is a constant companion who can

relate and understand and not judge! A person to whom we can

communicate without the fear of being rejected! If we closely watch,

all our relationships are basically built upon how important,

beneficial the exchange of compassion can be and vice-versa. Here is

a constant fear lurking behind one's mind whether the object,

position, power or person would last forever. It is this fear that

drives a man desperate.

 

It is here that man must realize that there is such a companion or

friend who is ready at all time.

 

We are talking of the " inner-dweller " or Antaryamin. In ancient

times, people were blessed with this communication that made them

the successful people they were. It was due to this inner guidance

that man was not struggling and existing but actually LIVING.

 

The greatest of all inventions and theories were actually made known

to man not because he could do it on his own but that he proved to

be an efficient medium to rediscover what was already there. These

revelations were sometimes in the form of dreams or simple co-

incidental situations. Thus one must realize that man has never been

alone but been constantly guided. More importantly, that the guide

was then acknowledged and thanked but fails to figure in man's

dictionary today. "

 

What is Antaryamin?

www.urday.com/kalki/article21.html

 

 

" The maya (delusion) power of God makes the jivas (through vasanas,

or past impressions) get identified with the body-mind complex. This

association of vasanas is anadi, or beginningless. However, by the

grace of God the antaryamin, or the Indwelling Power and Spirit, the

Jiva awakens to true knowledge and gets liberated from all shackles.

 

The path to this moksa, or liberation, starts with the inspiration

of the jiva by God to seek a great guru, or spiritual preceptor.

This guru gives the disciple mantradiksa (initiation with a holy

name or syllable). Regular and steady practice of the mantrajapa

(repetition of the divine name) results in samadhi, or total

absorption in God. "

 

Philosophy of the Pancaratra Agamas

www.esamskriti.com/

 

 

" Sri Vaisnavas argue that the philosophy, which underpins the Vedas,

is monotheism. When the hymns of the Rg-veda address Indra, Agni,

Vayu, Varuna, and any other devata, they are not intended for the

particular deity, but for a Supreme Being who is the inner soul

(antaryamin) for that deity. The various deities addressed in the

hymns are simply different " faces " of this one Supreme Being.

Despite its polytheistic appearance, the religion of the Vedas is,

therefore, fundamentally monotheistic.

 

The hymns of the Rg-veda not only assert the existence of this one

Supreme Being, but also describe the essential characteristics of

this Being as the cause of all causes (sarva-karana), [1] the

controller of all (sarva-niyamaka), [2] as immanent in the heart of

every being (antaryamin), [3] as the ruler of the entire universe,

[4] and as the giver of immortality. [5] Such a Being is also

described as omniscient (sarvajna), omnipotent (sarva-sakta), full

of unsurpassed glory (sarvatisayi) and the greatest of all (sarva-

mahima). "

 

Ramanuja Acarya - The Vedic Period

www.sanskrit.org/www/Ramanuja/Ramanuja & vaishna.html