Nirvikalpa Samadhi and Self-Knowledge

[Guest guest]

Dear Richard,

 

Very good! There is nowhere else to move and nowhere else to look. Exactly

where you are, you will find the Self. Indifferent to external perceptions

(appearance of outer world, etc.) and indifferent to internal perceptions

(dreams, visions, samadhis) and yet engaged in a natural way, one knows the

Self as the Self.

 

you-yourself-are-this-moment-by-dr-harsh-k-luthar

 

 

Namaste and love

 

Yours in Bhagavan

Harsha

 

 

advaitin [advaitin ] On Behalf

Of Richard

Saturday, May 02, 2009 11:35 PM

advaitin

Re: Nirvikalpa Samadhi and Self-Knowledge

 

" The aim of a Yogi should be to move towards God/Truth. "

 

Are there two things, Yogi and God? And are they separate so that one moves

towards the other? If God is omnipresent it would not be possible to move

toward Him.

 

 

 

---

 

 

[Guest guest]

advaitin , " Tony OClery " <aoclery wrote:

 

advaitin , " pranipatachaitanya " <pranipatachaitanya@>

wrote:

>

> advaitin , " Tony OClery " <aoclery@> wrote:

>

>

> > Many continue to try and draw a connection between NirGuna and the Saguna

manifestation, when there isn't one.

> ...Cheers Tony.

> >

> Hari Om Shri Tony-ji, Pranaams!

>

> brahmaNo hi pratiShThAham amrtasyAvyayasya ca.

> shAshvatasya ca dharmasya sukhasyaikAntikasya ca..BG 14.27..

>

> 27. For I am the Abode of Brahman-the indestructible and immutable, the

eternal, the Dharma and absolute Bliss.

>

> Hi, for; aham, I, the inmost Self; am the pratistha brahmanah, Abode-that in

which something abides is pratistha-of Brahman which is the supreme Self. Of

Brahman of what kind? Amrtasya, of that which is indestructible; avyayasya, of

that which is immutable; and sasvatasya, of that which is eternal; dharmasya,

of that which is the Dharma, realizable through the Yoga of Jnana which is

called dharma (virtue); and aikantikasya sukhasya, of that which is the

absolute, unfailing Bliss by nature.

>

> Since the inmost Self is the abode of the supreme Self-which by nature is

immortal etc.-, therefore, through perfect Knowledge it (the former) is realized

with certainty to be the supreme Self. This has been stated in, 'he qualifies

for becoming Brahman'.

>

> The purport is this: Indeed, that power of God through which Brahman sets

out, comes forth, for the purpose of favouring the devotees, etc., that power

which is Brahman Itself, am I. For, a power and the possesser of that power are

non-different. Or, brahman means the conditioned Brahman, since It (too,) is

referred to by that word. 'Of that Brahman, I Myself, the unconditioned

Brahman-and none else-am the Abode.'

>

> (The abode of Brahman) of what qualities? Of that which is immortal; of that

which has the quality of deathlessness; of that which is immutable; so also, of

that which is the eternal; which is the dharma having the characteristics of

steadfastness in Knowledge; of that which is the absolute, unquestionably

certain Bliss born of that (steadfastness);-'I am the Abode' is understood.

>

> ------------

>

> In the many who connect saguna(Ishvara) with nirguna Brahman, Lord Shri

Krishna, Bhagavan Shankara are included as you can observe from above verse and

commentary.

>

> Even in laukIka, if a guna should reside in a gunI or vyakti, that gunI or

vyaktI has to be nirguna otherwise it becomes guna and it requires to reside in

another vyakti and anavastA doSha happens. Hence how can one say there cannot

be connection between nirguna and guna while the nirguna vyakti is the

pratiShThA of the gunA. The object and attribute have the connection of

container and contained.

>

> In Shri Guru Smriti,

> Br. Pranipata Chaitanya

 

Namaste C,

 

First of all what are you doing on here with all the mayavids? Just a joke..

 

As you know the decription and understanding of nirguna, Brahman etc in Advaita

and Visishtadvaita or even dvaita are different...so how can I answer you.

Sankara is different from Ramanuja and Madhava and Caitanya also. I spent time

with ISKON people many years ago and could stay at any temple in SE Asia,

Australia Pacific Area...I understand about the effulgence idea that they use to

describe mayavids and moksha etc.........So I can't really respond without going

down two different paths at the same time...Cheers

--- End forwarded message ---

[Guest guest]

Namaste Shailandra-ji,

(re #44884) Your question about the mind and inert objects finds a ready

and succinct answer in Vedanta Paribhasa pg.188 trans.

" For instance, the luminous mind, being a transparent substance, can by

itself manifest the Consciousness that is the individual self, but a jar

etc. cannot do so because they are opaque substances. When, however, they

are connected with a mental state of the same form as they, their

inertness is overcome by it; and being possessed of a capacity to

manifest Consciousness, imparted by the mental state, they manifest that

Consciousness after the appearance of the mental state. So it has been

stated in the Vivarna, " For the mind imparts to a jar etc. connected with

it, as well as itself, the capacity to manifest Consciousness " .

 

In the chapter on perception in VP the luminous mind is described as going

out and taking the shape of the object - " and is modified into the form of

a jar, or any other object. That very modification is called a vritti " .

(pg.15)

 

Going on further into more contentious territory - what is the status of

the appearance before the mind? That may be a misleading way to put it

because everything is in Consciousness and of Consciousness so there are

no boundaries to overcome. Therefore as I understand VP the advaitic

thinking is that what is known is the object. The base assumption is that

there are no countervailing factors that might lead to error.

 

Saying that the mind has taken the form of the object and knows it

directly is not the same as saying that the object is in your brain or

something of that sort.

 

Best Wishes,

Michael.

[Guest guest]

Dear Srinivas Murthy,

 

Thank you for your response.

 

Until and unless the seeker of truth finds the fact that, the religion,

scriptures, god/guru glorification or chosen paths are inadequate and

useless, in quenching his spiritual thirst, and finds them all as method

of dead words, and then only he will be able to grasp and realize the

nondual truth.

 

Truth pursuit is for those who has intense urge to know the truth of

their true existence, and receptive mind, which has the courage to

accept only uncontradictable truth, and reject the untruth. People who

are emotionally and sentimentally involved with religion, god and

scriptures and gurus and yoga should avoid indulging in pursuit of

truth.

 

Religion, scriptural studies, theories, concept of god and yoga are

valuable for those who do

believe their present physical identity [ego] as real, and world as

reality. And it helps to manipulate the worldly life.

 

Since pursuit of truth is a very personal journey, and there is nothing

is needed other then verifying " What is mind? " and " What is

substance of the mind? " Religion, concept of god, scriptural

knowledge becomes big obstacle in realizing the nondual truth, because

they are based on the body as self, whereas the non dual truth is

based on the soul/Ataman as self.

Since everyone is viewing the worldview on the base of object as

subject [ body/'I'] due to ignorance, they have to become aware

of the fact that ,the true subject, is Ataman by rectifying the

reasoning base, from form, to formless, mentally in order to acquire the

nondual truth.

Inquiry and reasoning on the true base revels the fact that, neither

physical body, nor the `I', the true self. The formless witness

of the `I' is the true self. The formless witness is

Ataman/spirit. The three mental states of waking, dream and deep sleep

are unreal, because they have no permanence. Man and his experience of

the world is reality within the waking /dream. But the point is, the

waking is also as unreal as dream. They come and go. Thus one has to

realize the fact that there must be a knower [witness] of these three

states which appear and disappear in succession.

One has to trace the source of the three states, from where they appear

and disappear. The source is the witness and the true self. This has to

be grasped mentally by constantly reflecting on the source until one

gets the firm conviction that, the source itself is the true self, and

the source is formless Ataman/spirit. Once this conviction becomes

firm, then the true base is formed mentally, and one will be able to

view and judge the worldview on the base of the formless subject.

On the base of formless subject [Ataman], the three states becomes an

object to the formless subject [Ataman], and one will be to view and

judge the worldview on the base of Ataman and realize the fact that

waking /dream which consist of man and world are unreal, on the

standpoint of the formless witness. This is first step the seeker has to

take. Once the true base formed mentally the truth will start unfolding

on its own.

It takes a long time to form the base mentally, but for those who are

free from religion; scriptural knowledge and concept of god and yoga can

grasp it with lesser time and effort.

With respect and regards

Santthosh.

advaitin , " narayana145 " <narayana145 wrote:

>

> From : H.N.Sreenivasa Murthy

> Pranams to all.

>

> advaitin , " santthoshkumaar " santthoshkumaar@

> wrote:

> " The seeker has to perfect and gain an experience of viewing and

judging

> on the base of the beyond [Ataman] transcend consciously all his

> identification with the false entity within the false experience in

> order to overcome the illusion or duality. The perfect seer sees

> Ataman [true self] in everything and everywhere all the time. "

>

> Dear Sri Santtoshkumar,

>

> You have stated : " The seeker has to perfect and gain an

> experience of viewing and judging on the base of the beyond [Ataman]

> transcend consciously all his identification with the false entity

> within the false experience in order to overcome the illusion or

> duality " .

>

> A very beatiful statement indeed !

>

> Will you kindly show or reveal a methodology for cognizing/achieving

> the same within oneself by oneself ? If the methodology is not given

the

> statement does not become a living TRUTH for the reader but it remains

> as DEAD words. What is the use of dead words for one who wants a

LIVING

> TRUTH? Giving the methodology helps a mumukshu to realize the TRUTH.

>

> With warm and respectful regards,

> Sreenivasa Murthy

>