Sunday, May 3, 2015

Salutations unto Acharya Shankara



Experience and Knowledge

Experience and Knowledge
The popular view about Vedanta today is that mere knowledge about the Self is not enough for liberation.... it requires an intimate personal experience in order to to realize the self.

This dichotomy of direct and indirect knowledge (i.e. experience and knowledge) come from the concept of difference between the Real Self (Atma) and the Superimposed Self (Jiva).

Vedanta reveals the identity between the these two, and points out that the difference is apparent. The seeking self and the sought self are one and the same. This is similar to the story of the desperate tenth person searching for the missing tenth person.

Realization of the tenth person is not a new experience but a recognition of a fact. If at all, the new experience is the experience of understanding ..... an aha experience.

The word 'realization' has two meanings - a) to make real and b) to become aware of something. To realize your potential, a) you have to put in effort and achieve something which is not yet achieved (apraaptasya praapti).

However, in the case of the tenth person, realization is about a mistake that .was due to oversight. Here b) you achieve what is already achieved (praaptasya praapti). Change is not in the experience but in the cognition (understanding). This cognitive change is called realization or direct knowledge.

Realization in Vedanta is not about striving for a new experience but about putting a familiar experience into perspective. It is about seeing a familiar experience with new eyes - the eyes of knowledge.

Vedanta says that the experience of Self is self revealing but not self recognized. The first aspect of the Self (self evidence) is independent of the mind, but the second (self recognition) is dependent on the mind that has been enlightened by the teaching of Vedanta.

In the clear understanding of Vedanta, the dichotomy of direct and indirect knowledge is negated. Vedanta is said to be the direct means of knowledge in regard to the self. This is because Vedanta does not describe the Self but reveals the Self as what you are - 'Tattvamasi'.

Monday, June 30, 2014

Sakshi Chaitanya




‘I’:  saakshi chaitanya – my ‘truth’

i : reflection of the ‘truth’, vyaavahaarika Chaitanyam. The ‘I’ which is covered by ignorance and appearing as if it is a separate entity.

‘I’,  which appears as i is ever existent all-knowing, all pervading, undifferentiated chit, Pure knowledge. i am non different from ‘I’. Whenever ‘I’ connect Myself with My adjunct ‘maayaa,

Friday, June 27, 2014

The Painted Canvas



Spirit was the original Experience before dawn of creation.
Nothing else existed but Spirit.
Experience alone was.
Whole, Undivided, One without a second.


Riding on Spirit was Nature – the principle of creation.
The potential to create division as it were.....
of experiencer, experienced and experience.
The potential for creating diversity
was neither different from Spirit
nor non-different from it.

Spirit, with the agency of Nature,
Became the source
for all that moved or breathed in creation.

Thursday, June 19, 2014

More blogs at Speaking Tree

One of my Vedanta articles has been posted on my Speaking Tree blog site. The link is provided below:

I am Spirit
http://www.speakingtree.in/public/spiritual-blogs/seekers/god-and-i/hello-world-i-am-spirit






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The ‘Aha’ Experience

Spirit originally existed as Experience 
before dawn of creation.
Nothing else existed but Spirit.
Experience alone was.
Whole, Undivided, One without a second.


Riding on Spirit was Nature – the principle of creation.
The potential to create division as it were.....

The Search for the elusive "I"

Who am I?

Am I ....

Uday? Its just a name.

Man? Its just an identity.

Indian? Its just a Geographical accident.

Human Being? Its just a category.

Living Being? Its just an expression of Life.

 

Who am I?

Tuesday, June 10, 2014

Drig Drishya Viveka




Colours are known as objects of the seeing eye. The eye is known as an object of the perceiving mind. Thoughts in the mind are known as objects to the witness self, whereas the self is never known as an object.



Forms appear in various ways – blue or yellow; big or small; short or long, etc.. Forms are many and varied, but they are all seen through a single glance of the eye.