The document summarizes the seven stages of enlightenment according to the ancient scripture "Yoga Vashista" by Maharshi Valmiki. It begins with an introduction to enlightenment and discusses concepts like duality and suffering, non-duality and freedom from suffering. It then describes the seven stages as: 1) Auspicious desire, 2) Discrimination, 3) Refined mind, 4) Abiding in self, 5) Desirelessness, 6) Objectlessness, and 7) Transcendence. Analogies like the water and waves are provided to illustrate the non-dual relationship between the individual self, the world, and the supreme reality.
Karma Yoga refers to the path of union with God through selfless action. It involves detaching oneself from the fruits of actions and offering them to God, which helps purify the heart and sublimate the ego. According to the Bhagavad Gita, Karma Yoga is the selfless devotion of inner and outer activities as a sacrifice to God. The law of karma states that every action produces a reaction and leaves an impression, and through Karma Yoga one can free themselves from these impressions and attain moksha.
The eighteenth chapter of the Bhagavad Gita provides a summary of the entire teaching. Krishna sums up the key ideas taught throughout the Gita. The chapter discusses renunciation and the three gunas or qualities (sattva, rajas, tamas). It emphasizes performing one's occupational duty as a form of true renunciation that leads to freedom from reactions. The chapter concludes by moving from the path of knowledge to pure devotional service of the Lord.
Bhagvad Gita chapter 12 , Flowcharts and Overview Medicherla Kumar
This document provides an overview and flowcharts of Chapter 12 of the Bhagavad Gita. The chapter discusses Bhakti Yoga, or the yoga of devotion. It begins by explaining that bhakti yoga, devotion to God with form, is superior to impersonalism and worshipping God without form. It then outlines the progressive stages of devotion, including fully absorbing one's mind in God, practicing ritualistic devotion, performing selfless service, and performing dutiful actions without attachment to fruits. The chapter concludes by listing qualities that endear one to Krishna, such as being without enmity, friendly, compassionate and without envy.
The document provides an overview of a 7-day elementary course on self-realization through the Bhagavad Gita. It covers topics like the existence of God, different types of yoga including karma yoga, jnana yoga and bhakti yoga, the science of the soul, karma and reincarnation, different scriptures and establishing a relationship with God. The course emphasizes bhakti yoga or devotional service as the topmost yoga system to attain self-realization and eternal happiness.
Revised-2021
Dr.Medicherla Shyam Sunder Kumar.
samc108@gmail.com
• Chapter 16: Daivasura-Sampad-Vibhaga Yoga (The yoga of discrimination between the divine and the demonical properties) - 24 verses.
Krishna indicates the divine and the demonic traits present in human nature. After mentioning twenty-six godly qualities, Krishna explains the demoniac nature which degrades the soul through arrogant, ignorant, and conceited pursuits of sense gratification and power (16:1-18).
He counsels that, in order to attain the supreme destination, one must give up lust, anger and greed (16:21-22).
Assisted by buddhi (intellect) and supported by scriptural confirmation, one should discern right and wrong and act appropriately (16:24).
Karma Yoga refers to the path of union with God through selfless action. It involves detaching oneself from the fruits of actions and offering them to God, which helps purify the heart and sublimate the ego. According to the Bhagavad Gita, Karma Yoga is the selfless devotion of inner and outer activities as a sacrifice to God. The law of karma states that every action produces a reaction and leaves an impression, and through Karma Yoga one can free themselves from these impressions and attain moksha.
The eighteenth chapter of the Bhagavad Gita provides a summary of the entire teaching. Krishna sums up the key ideas taught throughout the Gita. The chapter discusses renunciation and the three gunas or qualities (sattva, rajas, tamas). It emphasizes performing one's occupational duty as a form of true renunciation that leads to freedom from reactions. The chapter concludes by moving from the path of knowledge to pure devotional service of the Lord.
Bhagvad Gita chapter 12 , Flowcharts and Overview Medicherla Kumar
This document provides an overview and flowcharts of Chapter 12 of the Bhagavad Gita. The chapter discusses Bhakti Yoga, or the yoga of devotion. It begins by explaining that bhakti yoga, devotion to God with form, is superior to impersonalism and worshipping God without form. It then outlines the progressive stages of devotion, including fully absorbing one's mind in God, practicing ritualistic devotion, performing selfless service, and performing dutiful actions without attachment to fruits. The chapter concludes by listing qualities that endear one to Krishna, such as being without enmity, friendly, compassionate and without envy.
The document provides an overview of a 7-day elementary course on self-realization through the Bhagavad Gita. It covers topics like the existence of God, different types of yoga including karma yoga, jnana yoga and bhakti yoga, the science of the soul, karma and reincarnation, different scriptures and establishing a relationship with God. The course emphasizes bhakti yoga or devotional service as the topmost yoga system to attain self-realization and eternal happiness.
Revised-2021
Dr.Medicherla Shyam Sunder Kumar.
samc108@gmail.com
• Chapter 16: Daivasura-Sampad-Vibhaga Yoga (The yoga of discrimination between the divine and the demonical properties) - 24 verses.
Krishna indicates the divine and the demonic traits present in human nature. After mentioning twenty-six godly qualities, Krishna explains the demoniac nature which degrades the soul through arrogant, ignorant, and conceited pursuits of sense gratification and power (16:1-18).
He counsels that, in order to attain the supreme destination, one must give up lust, anger and greed (16:21-22).
Assisted by buddhi (intellect) and supported by scriptural confirmation, one should discern right and wrong and act appropriately (16:24).
‘Flowering of Bliss’ is based on a series of talks on ‘Upadesha Saram’ delivered by Sri Prabhuji and contains the essence of Sri Ramana Maharshi’s teachings. All our lives, we seek eternal happiness in the outer world, forgetting that it is our own essential nature. Is it possible to transcend this conditioning? In order to facilitate this, Sri Ramana Maharshi revealed the direct path to Self-realization and permanent bliss through the process of self-inquiry. This is a truly transformational commentary on ‘Upadesha Saram’ because it contains innumerable insights which help us to assimilate these truths and relate them to our day-to-day experience. It is a must-have guide book for every seeker.
This document summarizes key concepts from Chapter 1-7 of Upadesa Saram.
The three main points are:
1) Upadesa Saram explains the path to attain permanent happiness and liberation from the cycle of birth and death through karma yoga, bhakti yoga, raja yoga, and jnana yoga.
2) It emphasizes developing bhakti or devotion to God by worshipping through body, speech and mind via practices like puja, japa and dhyana.
3) The highest form of meditation is seeing one's true self as non-different from God through advaita or non-dual awareness rather than a separate self. This leads to a
The supreme Purusa in this body is also called the
spectator, the Permitter, the supporter, the Enjoyer, the great Lord and also the highest Self. [Gita 13:22]
Bhagvad Gita Chapter 7 (Revised 2021),Jnana-Vijnana Yoga (The yoga of knowled...Medicherla Kumar
Chapter 7: Jnana-Vijnana Yoga (The yoga of knowledge of Nirguna Brahma and manifest divinity) - 30 verses.
Krishna instructs the path of knowledge (Jnana Yoga).
Bhagavata Pradipika#28 SRIMAD BHAGAVATAM - The Book form of Lord KrishnaBhaktivedanta Vidyapitha
Bhagavata Pradipika, a free monthly e-magazine on the Srimad Bhagavatam, is an initiative of the Bhaktivedanta Vidyapitha to share the unparalleled wisdom of the Bhagavatam with the whole world. Each issue of the Bhagavata Pradipika contains illuminating perspectives and principles of practical application on a pertinent theme of Srimad-Bhagavatam, as highlighted in the Bhaktivedanta purports and the commentary of Srila Viswanath Cakravarti Thakura. Every issue is titled based a theme and all the columns are related to that topic.
This document provides an introduction and summary of the book "Nectar of Devotion" by A.C. Bhaktivedanta Swami Prabhupada. It describes the book as a summary of Bhakti-rasamrta-sindhu written by Srila Rupa Gosvami Prabhupada. It explains that the book teaches the science of loving Krsna through five primary transcendental relationships and that by doing so, one can satisfy the natural human tendency to love and find eternal happiness. It encourages the reader to learn the process of devotional service outlined in the book to extinguish the fire of material existence burning in the heart.
The Vedas introduce early conceptions of self that see the individual self (jiva) as connected to and integrated within the cosmic whole (Purusha/Brahman). The Rig Veda's Nasadiya hymn wonders about the origins of existence. The Purusha-Sukta hymn describes the dismembered parts of the cosmic Purusha constituting the universe. Later Upanishads identify the individual atman with the impersonal Brahman, proposing an ultimate non-dual reality beyond distinctions. This shifts the conception of self from an individual to a universal principle while debates continue on the substantiality and nature of self.
This document provides background context for the Bhagavad Gita by summarizing the key events in the Mahabharata epic and the lineages of the warring Kuru and Pandava families. It notes that the Bhagavad Gita appears as an episode just before the Battle of Kurukshetra, with Lord Krishna acting as Arjuna's charioteer and counselor. The document also criticizes other translations that diminish Krishna's central role and presents this translation as aiming to properly establish Krishna as the supreme goal and speaker of the Gita's message.
Revised-2021
Dr.Medicherla Shyam Sunder Kumar.
samc108@gmail.com
Chapter 6: Dhyana Yoga, or Atmasamyama Yoga (The yoga of self-control) - 46 verses.
Krishna explains the correct posture for meditation (6:11-15) and
how to achieve samadhi (6:24-27).
Ramana Maharshi was a renowned Indian sage born in 1879 in Tamil Nadu. At age 16, he experienced self-realization upon contemplating death and realizing his eternal self. He lived the rest of his life in the sacred mountain of Arunachala in Tamil Nadu, attracting many followers through his silent presence and teachings of self-inquiry. Encouraging people to look within, he taught that liberation can be attained by inquiring "Who am I?". Ramana Maharshi lived a simple life at the ashram until his death in 1950, gaining international fame and influencing many through his non-dualistic Advaita Vedanta philosophy.
Bhagvad Gita Chapter 8 (Revised 2021),Akshara-Brahma Yoga (The yoga of indest...Medicherla Kumar
Chapter 8: Akshara-Brahma Yoga
(The yoga of indestructible Brahma) - 28 verses.
Krishna tells Arjuna that, by remembering him at the time of death, one can attain his supreme abode (8:5-7).
He pinpoints devotion towards him as the easiest way to attain liberation (8:14).
This document provides an outline and commentary on Chapter 8 of the Bhagavad Gita. It summarizes the key sections and verses of the chapter. The chapter discusses imperishable Brahman, the supreme being; the practice of Akshara Brahma Yoga or eternal union with Brahman; and Taraka-Brahma Yoga or liberation from rebirth through devotion to Brahman. The document analyzes each section in detail with explanations from Hindu scriptures and commentaries. It aims to elucidate the concepts and teachings presented in Chapter 8 of the Gita.
The document discusses the Upanishads, which are part of the Vedic literature in Hinduism. It outlines three key components for spiritual knowledge: a guru, sacred texts, and experience. It then summarizes several important Upanishads, explaining their philosophical teachings and dialogues. The Upanishads seek to understand existence, life, death, the soul, universe, and God through mystical experiences and questions. They form the foundation of Hindu philosophy and theology.
The document discusses the key doctrines of Jainism. It states that according to Jain science, the universe is comprised of six universal substances - soul, matter, space, time, dynamic medium, and stationary medium. It describes the Jain view of reality as a combination of soul and matter. Karma is said to occur due to ignorance and is the cause of bondage for souls. The ultimate goal in Jainism is to free the soul from karma through rational perception, knowledge, and conduct. The five main vows of Jainism - nonviolence, truthfulness, non-stealing, sexual purity, and non-possession - are also summarized.
Krishna leelas inner meaning / BHAGAVATAM- KRISHNA LEELASMedicherla Kumar
The document discusses the inner meanings and symbolic representations of various stories and characters from the Bhagavatam. It provides summaries of stories such as Putana (removing desires/attachments), Shakatasura (removing ignorance), and Trinavarta (removing rajas guna). It suggests that reading the stories from the Bhagavatam aids in self-improvement by helping remove defects of the mind and achieving union with the divine.
This document discusses the benefits of chanting the Hare Krishna maha-mantra according to ancient yoga texts and modern practitioners. It outlines the proper way to chant based on scriptural guidelines, including chanting loudly and distinctly while focusing one's mind. Major world religions acknowledge the power of chanting God's holy names. Scientific studies have shown chanting reduces stress and increases happiness, peace of mind, and spiritual realization. Many influential people praise how chanting changed their lives for the better.
This document is an excerpt from the book "Yoga in Daily Life" by Sri Swami Sivananda. It discusses the foundations of yoga practice and provides guidance for implementing bhakti (devotional), karma (selfless service), and jnana (knowledge) yoga in daily life. Some key points include: cultivating willpower and self-control on the spiritual path; finding happiness within rather than from external objects; the importance of a guru; different yogic diets and restrictions; practicing japa (mantra repetition), kirtan (devotional singing), and daily spiritual routines; developing selfless service without attachment to results; and using wisdom and discrimination to attain moksha (liberation
This document provides background information on the Bhagavad Gita. It was composed by Sri Swami Sivananda and published by the Divine Life Society. The Gita is a dialogue between Krishna and Arjuna that takes place on the battlefield of Kurukshetra. It contains 18 chapters and over 700 verses covering topics like yoga, karma, wisdom, devotion and more. The Gita provides guidance for daily living and achieving self-realization. It is considered a universal scripture that can benefit all people regardless of religion, age or background.
‘Flowering of Bliss’ is based on a series of talks on ‘Upadesha Saram’ delivered by Sri Prabhuji and contains the essence of Sri Ramana Maharshi’s teachings. All our lives, we seek eternal happiness in the outer world, forgetting that it is our own essential nature. Is it possible to transcend this conditioning? In order to facilitate this, Sri Ramana Maharshi revealed the direct path to Self-realization and permanent bliss through the process of self-inquiry. This is a truly transformational commentary on ‘Upadesha Saram’ because it contains innumerable insights which help us to assimilate these truths and relate them to our day-to-day experience. It is a must-have guide book for every seeker.
This document summarizes key concepts from Chapter 1-7 of Upadesa Saram.
The three main points are:
1) Upadesa Saram explains the path to attain permanent happiness and liberation from the cycle of birth and death through karma yoga, bhakti yoga, raja yoga, and jnana yoga.
2) It emphasizes developing bhakti or devotion to God by worshipping through body, speech and mind via practices like puja, japa and dhyana.
3) The highest form of meditation is seeing one's true self as non-different from God through advaita or non-dual awareness rather than a separate self. This leads to a
The supreme Purusa in this body is also called the
spectator, the Permitter, the supporter, the Enjoyer, the great Lord and also the highest Self. [Gita 13:22]
Bhagvad Gita Chapter 7 (Revised 2021),Jnana-Vijnana Yoga (The yoga of knowled...Medicherla Kumar
Chapter 7: Jnana-Vijnana Yoga (The yoga of knowledge of Nirguna Brahma and manifest divinity) - 30 verses.
Krishna instructs the path of knowledge (Jnana Yoga).
Bhagavata Pradipika#28 SRIMAD BHAGAVATAM - The Book form of Lord KrishnaBhaktivedanta Vidyapitha
Bhagavata Pradipika, a free monthly e-magazine on the Srimad Bhagavatam, is an initiative of the Bhaktivedanta Vidyapitha to share the unparalleled wisdom of the Bhagavatam with the whole world. Each issue of the Bhagavata Pradipika contains illuminating perspectives and principles of practical application on a pertinent theme of Srimad-Bhagavatam, as highlighted in the Bhaktivedanta purports and the commentary of Srila Viswanath Cakravarti Thakura. Every issue is titled based a theme and all the columns are related to that topic.
This document provides an introduction and summary of the book "Nectar of Devotion" by A.C. Bhaktivedanta Swami Prabhupada. It describes the book as a summary of Bhakti-rasamrta-sindhu written by Srila Rupa Gosvami Prabhupada. It explains that the book teaches the science of loving Krsna through five primary transcendental relationships and that by doing so, one can satisfy the natural human tendency to love and find eternal happiness. It encourages the reader to learn the process of devotional service outlined in the book to extinguish the fire of material existence burning in the heart.
The Vedas introduce early conceptions of self that see the individual self (jiva) as connected to and integrated within the cosmic whole (Purusha/Brahman). The Rig Veda's Nasadiya hymn wonders about the origins of existence. The Purusha-Sukta hymn describes the dismembered parts of the cosmic Purusha constituting the universe. Later Upanishads identify the individual atman with the impersonal Brahman, proposing an ultimate non-dual reality beyond distinctions. This shifts the conception of self from an individual to a universal principle while debates continue on the substantiality and nature of self.
This document provides background context for the Bhagavad Gita by summarizing the key events in the Mahabharata epic and the lineages of the warring Kuru and Pandava families. It notes that the Bhagavad Gita appears as an episode just before the Battle of Kurukshetra, with Lord Krishna acting as Arjuna's charioteer and counselor. The document also criticizes other translations that diminish Krishna's central role and presents this translation as aiming to properly establish Krishna as the supreme goal and speaker of the Gita's message.
Revised-2021
Dr.Medicherla Shyam Sunder Kumar.
samc108@gmail.com
Chapter 6: Dhyana Yoga, or Atmasamyama Yoga (The yoga of self-control) - 46 verses.
Krishna explains the correct posture for meditation (6:11-15) and
how to achieve samadhi (6:24-27).
Ramana Maharshi was a renowned Indian sage born in 1879 in Tamil Nadu. At age 16, he experienced self-realization upon contemplating death and realizing his eternal self. He lived the rest of his life in the sacred mountain of Arunachala in Tamil Nadu, attracting many followers through his silent presence and teachings of self-inquiry. Encouraging people to look within, he taught that liberation can be attained by inquiring "Who am I?". Ramana Maharshi lived a simple life at the ashram until his death in 1950, gaining international fame and influencing many through his non-dualistic Advaita Vedanta philosophy.
Bhagvad Gita Chapter 8 (Revised 2021),Akshara-Brahma Yoga (The yoga of indest...Medicherla Kumar
Chapter 8: Akshara-Brahma Yoga
(The yoga of indestructible Brahma) - 28 verses.
Krishna tells Arjuna that, by remembering him at the time of death, one can attain his supreme abode (8:5-7).
He pinpoints devotion towards him as the easiest way to attain liberation (8:14).
This document provides an outline and commentary on Chapter 8 of the Bhagavad Gita. It summarizes the key sections and verses of the chapter. The chapter discusses imperishable Brahman, the supreme being; the practice of Akshara Brahma Yoga or eternal union with Brahman; and Taraka-Brahma Yoga or liberation from rebirth through devotion to Brahman. The document analyzes each section in detail with explanations from Hindu scriptures and commentaries. It aims to elucidate the concepts and teachings presented in Chapter 8 of the Gita.
The document discusses the Upanishads, which are part of the Vedic literature in Hinduism. It outlines three key components for spiritual knowledge: a guru, sacred texts, and experience. It then summarizes several important Upanishads, explaining their philosophical teachings and dialogues. The Upanishads seek to understand existence, life, death, the soul, universe, and God through mystical experiences and questions. They form the foundation of Hindu philosophy and theology.
The document discusses the key doctrines of Jainism. It states that according to Jain science, the universe is comprised of six universal substances - soul, matter, space, time, dynamic medium, and stationary medium. It describes the Jain view of reality as a combination of soul and matter. Karma is said to occur due to ignorance and is the cause of bondage for souls. The ultimate goal in Jainism is to free the soul from karma through rational perception, knowledge, and conduct. The five main vows of Jainism - nonviolence, truthfulness, non-stealing, sexual purity, and non-possession - are also summarized.
Krishna leelas inner meaning / BHAGAVATAM- KRISHNA LEELASMedicherla Kumar
The document discusses the inner meanings and symbolic representations of various stories and characters from the Bhagavatam. It provides summaries of stories such as Putana (removing desires/attachments), Shakatasura (removing ignorance), and Trinavarta (removing rajas guna). It suggests that reading the stories from the Bhagavatam aids in self-improvement by helping remove defects of the mind and achieving union with the divine.
This document discusses the benefits of chanting the Hare Krishna maha-mantra according to ancient yoga texts and modern practitioners. It outlines the proper way to chant based on scriptural guidelines, including chanting loudly and distinctly while focusing one's mind. Major world religions acknowledge the power of chanting God's holy names. Scientific studies have shown chanting reduces stress and increases happiness, peace of mind, and spiritual realization. Many influential people praise how chanting changed their lives for the better.
This document is an excerpt from the book "Yoga in Daily Life" by Sri Swami Sivananda. It discusses the foundations of yoga practice and provides guidance for implementing bhakti (devotional), karma (selfless service), and jnana (knowledge) yoga in daily life. Some key points include: cultivating willpower and self-control on the spiritual path; finding happiness within rather than from external objects; the importance of a guru; different yogic diets and restrictions; practicing japa (mantra repetition), kirtan (devotional singing), and daily spiritual routines; developing selfless service without attachment to results; and using wisdom and discrimination to attain moksha (liberation
This document provides background information on the Bhagavad Gita. It was composed by Sri Swami Sivananda and published by the Divine Life Society. The Gita is a dialogue between Krishna and Arjuna that takes place on the battlefield of Kurukshetra. It contains 18 chapters and over 700 verses covering topics like yoga, karma, wisdom, devotion and more. The Gita provides guidance for daily living and achieving self-realization. It is considered a universal scripture that can benefit all people regardless of religion, age or background.
This document provides context and introduction for the Bhagavad Gita. It describes the Bhagavad Gita as a dialogue between Lord Krishna and Arjuna that takes place on the battlefield of Kurukshetra. It was later recorded by Bhagavan Vyasa for the benefit of humanity. The introduction provides background on the significance of the Bhagavad Gita as a spiritual text that expounds on yoga, Vedanta, bhakti and karma. It describes the Gita as a universal scripture applicable for all times that brings peace and wisdom.
Mandukya Upanishad does not talk about trust or belief in God; rather addresses one’s day to day experience of waking, dreaming and deep sleep and explains the truth based on an experience which is common to all. Thanks to its universal nature, anybody anywhere in the world can appreciate the beauty and the essence of this Upanishad. On the lighter side, since it comprises of only twelve shlokas, it is apt for modern day culture of instant gratification and can be called ‘Self-realization in twelve minutes’.
Through the explanation of the Omkara, this Upanishad bridges the gap between the known and the unknown states of consciousness.
It explains Omkara Upasana or the method of contemplating on Omkara.
We are an internationally reputed Yoga Institute with the sole motto of propagating traditional learning of Yoga to the masses as well as the experts in the field.
This document provides an introduction and overview to the book "Miracle of Witness Consciousness" which is based on the ancient Indian text "Shiva Sutras". It discusses that the book aims to help readers discover their true higher self through self-inquiry. It explains that humans have three bodies - gross physical body, subtle body which controls the physical body, and causal body which controls the subtle body. Beyond these is the fourth body of pure awareness or witness consciousness. The goal of self-inquiry is to discover this higher self or witness within. It asks the question "Who are you?" and discusses the concept of the spiritual heart as the center of one's sense of self.
This document provides an introduction to the concept of Karma Yoga, or the yoga of selfless action. It discusses how Karma Yoga, Bhakti Yoga, Raja Yoga, and Jnana Yoga are interrelated and do not exclude each other. Karma Yoga leads to Bhakti Yoga, which leads to Raja Yoga. The document contains prayers and offerings dedicated to understanding and practicing Karma Yoga.
The reasons for taking the three refugesUncle Bugs
The document discusses the importance of taking refuge in the Three Jewels (Buddha, Dhamma, Sangha) according to Buddhist commentaries. It provides reasons for taking refuge, such as protection from suffering in current and future lives, as well as the cycle of rebirth. It describes the Buddha, Dhamma and Sangha as the supreme refuge, and explains how to properly go for refuge through commitment and faith. It also addresses corruptions of refuge and what constitutes a breach of refuge.
The document shares insights on realizing one's true self and overcoming suffering through self-knowledge. It emphasizes finding refuge in a self-realized saint whose glance can help one see past identities and behold the inner divine. All worldly worries cease to exist for those who love their true self above all else. True liberation is attained by experiencing the non-existence of the world even while awake.
The document discusses what happens to the soul after death, drawing from scriptural texts and meditation. It states that there is an eternal consciousness underlying all names and forms, which is God or Brahman. It encourages seeking God through selfless service, renunciation, prayer and meditation in order to attain liberation from rebirth. It also seeks to remove the veil of ignorance around death and reduce the fear and suffering it causes.
The document discusses what happens to the soul after death according to Hindu scriptures and the teachings of Sri Swami Sivananda. It states that there is an eternal, unchanging consciousness (Brahman or God) that underlies all names and forms. Upon death, one's consciousness leaves the physical body and journeys to different realms until ultimately realizing Brahman. The goal of spiritual practices like yoga and meditation is to face death without fear and attain liberation from the cycle of rebirth.
Chapter 10, named Vibhuti Yoga describes the Power or Lordship & the Pervasiveness Or Immanence of the SELF. The essence in the world of plurality is the SELF. Here Lord Krishna identifies Himself as the most prominent & Chief Factor in all classes of beings, & as the Supreme Factor without which the different classes of beings, objects & ideas cannot exist. To give a glimpse of His pervasiveness & glory, Krishna gives 54 different examples from among
Buddhism was founded in the 6th-4th centuries BCE by Siddhartha Gautama, a prince who achieved enlightenment. The goal of Buddhism is to reach enlightenment and be at peace with everything through meditation. Buddhists believe the world was not created and have no opinion on its origins. They focus on the present. Hinduism is older and believes the universe cycles through creation and destruction. It has many gods like Brahman, Vishnu, and Shiva who take different roles in the cycle. Both religions emphasize concepts like karma, samsara, and dharma.
The document provides an introduction to Buddhism, covering its origins, key figures and concepts. It describes how Siddhartha Gautama achieved enlightenment under the Bodhi tree and went on to teach for 45 years. His teachings centered around four noble truths: that life involves suffering, suffering stems from craving and attachment, suffering can be overcome by eliminating craving, and there is a path to do so involving right view, intention, speech, action, livelihood, effort, mindfulness and concentration. This path and its concepts like impermanence, no-self and dependent origination are further explained.
Mitosis and MeiosisExperiment 5 The Importance of Cell Cycl.docxannandleola
Mitosis and Meiosis
Experiment 5: The Importance of Cell Cycle Control
Data and Post-Lab Questions
Data:
1.
2.
3.
4.
5.
Post-Lab Questions
1. Record your hypothesis from Step 1 in the Procedure section here.
2. What do your results indicate about cell cycle control?
3. Suppose a person developed a mutation in a somatic cell which diminishes the performance of the body’s natural cell cycle control proteins. This mutation resulted in cancer yet, but was effectively treated with a cocktail of cancer fighting techniques. Is it possible for this person’s future children to inherit this cancer causing mutation? Be specific when you explain why or why not.
4. Why do cells which lack cell cycle control exhibit karyotypes which look physically different than cells with normal cell cycle.
5. What are HeLa cells? Why are HeLa cells appropriate for this experiment?
6. Research the function of the protein called p53. What does this function do? Explain how it can affect cell cycle control.
7. What is the Philadelphia chromosome? How is this chromosome related to cancer? Identify how this chromosome appears physically different on a karyotype than it appears on a karyotype of normal chromosomes.
There are basically two methods utilized in meditation practice in Zen Buddhism to assist the practitioner to reach the above-mentioned goals, together with a simple breathing exercise known as “observation of breath count” (Jpn., sūsokukan); one is the kōan method and the other is called “just sitting” (Jpn., shikan taza), a form of “single act samādhi.” For example, the former is employed mainly by the Rinzai school of Zen Buddhism, while the latter by the Sōtō school; they are the two main schools of this form of the Buddha-Way still flourishing today in Japan. In the Rinzai school, the kōan method is devised to assist the practitioner to become a “Zen person” (Kasulis, 1981) who fully embodies both wisdom and compassion. A kōan is formulated like a riddle or puzzle and is designed in such a way that intellectual reasoning alone cannot solve it without breaking through ego-consciousness by driving it to its limit. This is, Zen believes, because it is fortified by the shield of a dualistic conceptual paradigm with all its attendant presuppositions and conditions which the ego-consciousness in a given cultural and historical milieu accepts to be true in order to live a life anchored in the everyday standpoint.
Mahayana Buddhism, also known as the Great Vehicle, is the form of Buddhism prominent in North Asia, including China, Mongolia, Tibet, Korea, and Japan. Arising out of schisms—about both doctrine and monastic rules—within Indian Buddhism in the first century C.E., the Great Vehicle considers itself a more authentic version of the Buddha's teachings. The Mahayana accepts the canonical texts of the Theravada tradition (what they derisively call the Hinayana, or "lesser vehicle), but also have a vast corpus of philosoph ...
This book is about you. About your inner Self as taught by Enlightened Master Lord Shiva in the ancient treatise called Shiva Sutras.
It is about knowing your Higher Self which is Light of awareness and discarding your lower self which is born out of darkness of ignorance.
The December 2017 Collector's Edition is a landmark for publication in the field of science of spirituality, featuring Daaji's article on 'The Evolution of Consciousness". The articles cover the topic of consciousness from vaious perspectives, including its central role in human development, the spectrum of the space-time continuum. and a detailed map of the inner journey of expansion of consciousness. It is a must-have for all who wish to understand the workings of the human mind and heart from both the scientific and spiritual perspectives.
The document discusses life after death from a Hindu perspective. It begins with an introduction explaining that the science of life after death, or Paraloka-Vidya, has fascinated people for millennia. It then provides excerpts from Hindu scriptures, including prayers from the dying asking to see the truth and identifying the self as the supreme being. The introduction explains that conquering the fear of death is the aim of yoga practices.
This document discusses stages of the human soul mind in life. It suggests that different stages exist in human life, each defined by particular psychological or social factors. Each new stage brings its own characteristic conflict that can only be surmounted through synthesizing opposing forces typically faced. The path of Evolutionary Enlightenment involves transcending the ego to open up space for conscious evolution. Inner freedom and stillness through meditation are important to disentangle from karma, history, and personal ego in order to embrace the wider demands of evolution. Compassion is a universal principle for happiness that begins with empathy and blossoms into kindness. Suffering stems from identifying with mind and body, and coming out of suffering involves moving away from external causes and realizing the
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
2 Peter 3: Because some scriptures are hard to understand and some will force them to say things God never intended, Peter warns us to take care.
https://youtu.be/nV4kGHFsEHw
A Free eBook ~ Valuable LIFE Lessons to Learn ( 5 Sets of Presentations)...OH TEIK BIN
A free eBook comprising 5 sets of PowerPoint presentations of meaningful stories /Inspirational pieces that teach important Dhamma/Life lessons. For reflection and practice to develop the mind to grow in love, compassion and wisdom. The texts are in English and Chinese.
My other free eBooks can be obtained from the following Links:
https://www.slideshare.net/ohteikbin/presentations
https://www.slideshare.net/ohteikbin/documents
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
Discover various methods for clearing negative entities from your space and spirit, including energy clearing techniques, spiritual rituals, and professional assistance. Gain practical knowledge on how to implement these techniques to restore peace and harmony. For more information visit here: https://www.reikihealingdistance.com/negative-entity-removal/
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
My ritual will not only stop separation and divorce, but rebuild a strong bond between you and your partner that is based on truth, honesty, and unconditional love. For an even stronger effect, you may want to consider using the Eternal Love Bond spell to ensure your relationship and love will last through all tests of time. If you have not yet determined if your partner is considering separation or divorce, but are aware of rifts in the relationship, try the Love Spells to remove problems in a relationship or marriage. Keep in mind that all my love spells are 100% customized and that you'll only need 1 spell to address all problems/wishes.
Save your marriage from divorce & make your relationship stronger using anti divorce spells to make him or her fall back in love with you. End your marriage if you are no longer in love with your husband or wife. Permanently end your marriage using divorce spells that work fast. Protect your marriage from divorce using love spells to boost commitment, love & bind your hearts together for a stronger marriage that will last. Get your ex lover who has remarried using divorce spells to break up a couple & make your ex lost lover come back to you permanently.
Visit https://www.profbalaj.com/love-spells-loves-spells-that-work/
Call/WhatsApp +27836633417 for more info.
3. 3
Table of Contents
Preface .....................................................................................5
Introduction...............................................................................7
Enlightenment...........................................................................9
Story of Buddha ....................................................................9
Duality - Cause of Suffering ................................................10
Non-Duality – Freedom from Suffering ...............................11
Maya – The dream of God! .................................................13
Hide-and-Seek Game of God..............................................14
Water, Ocean and Wave.....................................................15
Name and Form ..................................................................16
Freedom from duality ..........................................................16
Seven stages of Enlightenment..............................................18
Stage 1: Auspicious Desire.................................................19
Stage 2: Discrimination ......................................................21
Story of Hanuman............................................................22
Stage 3: Refined Mind.........................................................24
Super Conscious Absorption...........................................25
Stage 4 : Abiding in Self......................................................30
Nirvikalpa Samadhi..........................................................30
Difference between Yogic and Vedantic Samadhi ..........32
Experience of Enlightenment...........................................32
Nidhidhyasa .....................................................................33
4. 4
Stage 5: Desirelessness......................................................34
Story of Sri Ramakrishna Paramahamsa.........................35
Different behaviors of Enlighten Ones .............................36
Ego of Sage......................................................................37
Karma for the Sage..........................................................38
Brahmavid and Brahmavidvara........................................39
Stage 6 & 7 - Objectlessness and Transcendence.............40
Summary.................................................................................42
Appendix I – Nirvana Shatakam for Samadhi Practice...........43
Annexure II – Brahmajnanavalimala for Samadhi Practice ....45
Light of the Self Foundation....................................................49
5. 5
Preface
All of us seek happiness. Eternal happiness is the prime
motive behind all endeavors of life. We seek happiness in
acquiring money, powers and possessions. We seek solace in
our relationships and religious pursuit. Those who want to
realize the real source of happiness, they seek within. The real
and eternal bliss is one’s own essential nature. From time
immemorial, Spiritual Masters have shown the path to the
discovery of blissful Self. One who has realized the Self leads
a blissful life and is called Enlightened1
One. A seeker on a
spiritual path needs a reliable road map to understand the
various stages of spiritual journey, he finds valuable insights
from the book “Yoga Vashista” by Maharshi Valmiki.
A spiritual seeker often wonders, “Where am I in my spiritual
Journey? Where do I go from here?” Very few spiritual texts
give answers for these questions. And very often the answers
are couched in a mystical language which needs to be
decoded.
For the benefit of the seekers, the book “Yoga Vashista”
describes seven stages of spiritual unfoldment2
in a beautiful
manner. The book is a treasure house for all the seekers of
Truth. “Yoga Vashista” gives spiritual teachings of in the form
of a conversation between Shri Ramachandra, incarnation of
1
Jivanmukta – enlightened one
2
Sapta Jnana Bhumika – Seven stages of Enlightenment
6. 6
Shri Maha Vishnu, and his Spiritual Master Sage Vashista
Maharshi.
The teachings are based on the ancient philosophical
foundation of non-duality1
which focuses on oneness of life.
In this monumental work, Shri Vashista explains seven stages
of spiritual unfoldment to Shri Ramachandra.
The objective of the current book is to help the readers
understand the various stages of enlightenment as described
by Sage Vashista Maharshi. The book is released on the day
of Shri Valmiki Jayanthi as mark of respect for the great sage.
Sri Prabhuji
First Edition: 10th
July 2019
1
Advaita – Non-duality
7. 7
Introduction
The following teaching by Shri Nisargadatta Maharaj
summarizes the essential teaching of Shri Valmiki Maharshi in
the ancient scripture “Yoga Vashista”.
Rama is worshipped as Supreme Reality (Para Brahman), but
did He have Self-knowledge when He was born? He was born
in ignorance like anybody else. His Sadguru, Sage Vashista,
had to awaken Him as not the body but as the timeless infinite
Para Brahman.
The story of Rama's birth in ignorance is encouraging to every
devotee, who can also turn ignorance at birth into Self-
knowledge by following Realized Spiritual Master (Sadguru).
The Consciousness in every human being is an eminent
personage like that of Rama. All our activities are only an
appearance and they are of no use in the long run. Who is it
that is born as Rama? The same is in you also. It is a great sin
to believe in death, and die. The true knowledge of Rama's
birth spares you of the shock and trouble of death.
That which is prior to our being, that because of which we
know we are, is Rama. Because of holy Rama in you, you
come to know you are. You existed without knowing That.
Knowing your own existence means meeting Rama or Yoga
with Rama. At birth Rama was Para Brahman. But did He
know? Without worshipping the Guru and meditating on Him,
you cannot appease Atmaram. Rama, who was initiated by
Vashista, was the normal Rama and He was introduced to His
true nature as Para Brahman or Atmaram.
8. 8
The ensuing sections of this book deal with stages which a
seeker of Self Knowledge goes through. The desire for Self
knowledge is desire for illumination of mind – Enlightenment.
9. 9
Enlightenment
All our life we are seeking eternal happiness – a state of bliss.
This seeking for freedom from suffering is called desire for
liberation1
. One who has become free from the suffering and
lives in the state of eternal bliss is called Enlightened One2
. All
of us have heard the very inspiring story of the spiritual journey
of Prince Siddhartha and how he attained the Enlightened
state of Buddha.
Story of Buddha
At the time of his birth, seers foretold that he would either
become a great king or an enlightened teacher. If the prince
were to see the suffering in life he would renounce his royal
life and become a monk.
His father, the king, was determined that his son become a
great ruler and tried to shield Prince Siddhartha from the
realities of life. However, at age 29, Siddhartha, with his
charioteer, went out of the protected palace grounds and, for
the first time, encountered suffering, which he understood to
be an inevitable part of life. He saw four sights: a man bent
with old age, a person afflicted with sickness, a corpse, and a
wandering ascetic. It was the fourth sight, of a wandering
ascetic, that filled Siddhartha with a sense of urgency to find
out what lay at the root of human suffering.
1
Mumukshatva – desire for liberation
2
Jivanmukta – Liberated one or enlightened one.
10. 10
Siddhartha left the luxuries of the palace in search for the
solution for the suffering in life. Eventually he discovered the
solution for the suffering in the life in the form of “noble path”
and taught the same to the people alleviating suffering in the
society. In view of his wisdom, he was called Buddha – the
Enlightened one.
Duality - Cause of Suffering
The root cause of suffering is a split within Consciousness.
The split is not real at all. It is an apparent split, only because
of the structure of our thinking. Our thinking process is – ‘there
is a world out there, and there is a “me” which is experiencing
this world. The world out there is “not me” and the complex
consisting of limited body-mind-intellect is “me”.’ There is a
constant struggle for the “me” to survive in the vast world of
“not me”. The so called “me” is under tremendous pressure
always to survive and grow. The small “me” in a big world of
“not me” is not happy at all. Life is stressful – old age, disease
and death haunt the “me”.
To explain our existence we conceptualize an invisible “God”
who is separate from “me”. Thus we have a big challenge in
life – a vast world which is not “me”, an invisible God who is
dictating my existence, and a small “me”. The unseen hand of
God seems to be guiding the existence.
Is there a real separation between the so called “me”, the
world, and God? Not really so! The cause of suffering is the
apparent split between “me” consisting of body-mind-intellect,
11. 11
and the world which I perceive as “not me”. We need to
understand unreal nature of this apparent separation which is
appearing as a split in consciousness. One needs to get over
this apparent split to be free from suffering.
When the apparent split between “me”, the world, and God is
removed, the real SELF1
, which is nothing but Supreme
Reality2
whose nature is existence-consciousness-bliss, is
revealed.
As Sri Ramana Maharshi says,
“The place where even the slightest trace of “I” does not exist
alone is SELF “
Non-Duality3
– Freedom from Suffering
From time immemorial, sages, saints and philosophers have
addressed the question of freedom from suffering. Ancient
sages of India recognized that the suffering in life is because
of duality. They started looking for the unity in the diverse
world. Through a very sharp and refined mind, they were able
to recognize the fundamental substance of the universe which
they called as Absolute Reality.4
They recognized that
1
Atma - SELF
2
Brahman – Supreme Reality
3
Advaita – Non-duality
4
Para Brahman – Absolute Reality
12. 12
Absolute Reality appears to take variety of forms “me”, the
world, and God. They also understood that only when we
recognize the non-dual reality, we become free from suffering.
The Absolute Reality never undergoes any changes. It only
appears as various things due to perception. Typically, rope
and snake analogy is given to illustrate this.
While passing through a forest a person sees a snake. He is
scared by the sight of snake. His heart rate rises. He starts
sweating. On a second thought, he throws light on the snake
with his torch light only to recognize that there was no snake
but just a piece of rope. He is very much relieved now. Rope
appeared as a snake because of perception of the senses and
mental projection.
This is exactly the cause of variety and duality. Absolute
Reality of the nature of existence-consciousness-bliss alone
exists. One reality alone appears as mind and matter. It alone
appears as the world and variety of living and non living beings
in the world. It appears as “me” the subject and “the world” –
the object. It alone appears as the experience and the
experienced.
Please note the word “appears as”. Rope never becomes
snake. Rope “appears as” snake. Similarly, Absolute Reality
never becomes the “me” and the world – it appears as “me”
and the world. It is similar to the appearance of water in a
mirage. There is not a drop of water in the mirage. Due to
optical illusion, sand appears as water. Similarly sky appears
as blue even though there is no blueness in the sky.
13. 13
Once we recognize that “me” is nothing but Absolute Reality
appearing like a body-mind-complex due to sensations, and
that thoughts and feelings and the world is nothing but
perceptions superimposed on Absolute Reality, we become
free from suffering.
Maya – The dream of God!
“As the water of the ocean is now calm and the next minute
gets agitated into waves, so are Brahman and Maya. The
ocean in the tranquil state is Brahman, and in the turbulent
state, Maya.”
- Sri Ramakrisha Paramahamsa.
Supreme Reality1
is absolute stillness where there is no sense
of any other. Power of Supreme Reality2
causes movement
in the stillness of the Supreme Reality. In this movement
various forms appear. These forms appear as various gross
and subtle objects of the world. Supreme Reality assumes the
role of the Lord3
(God) to rule the world functioning as creator,
sustainer and destroyer4
. To experience the world the
Supreme Reality assumes the bodies and takes the life form.
Thus the one Supreme
1
Para Brahman/Nirguna Brahma – Supreme Reality
2
Para Shakti –Power of Supreme Reality
3
Ishwara/Bhagavan/Saguna Brahma – God/Lord
4
Brahma, Vishnu, Maheshwara – Creator, sustainers and destroyer
14. 14
Reality which is non-dual appears as the world, gods, living
and non living beings.1
The power of the Supreme Reality to appear is called Maya.
Maya is the cosmic dream in which the Supreme Reality
appears as the cosmos, the world, living and non living beings.
This is similar to the individual dream in which when I go to
sleep, I project a dream world and become a dream character.
In reality nothing has happened to real me who is sleeping on
the bed. All the characters in my dream world is me only. The
cosmic dream Maya is exactly like this scenario. Everything in
the universe, living and non-living, is nothing but only an
appearance in the Supreme Reality. Nothing happens to the
tranquility of the Supreme Reality even when the cosmic
dream projects the universe.
Hide-and-Seek Game of God
There is a nice allegorical story about the creation. In the
beginning God was all alone. He was all alone in the eternity.
He decided to play a game. Since there is no one else to play
the game, God created and appeared as “Not God” in the form
of Universe. God who is pure consciousness and bliss
appeared as “not God” in the form of material world. To
experience the Universe, God took the form of living beings. It
is said that God sleeps in stones, dreams in plants and starts
waking up in human beings.
1
Ekoham Bahushyami – I am alone. I will become many. - Chandogya
Upanishad.
15. 15
Being very good at whatever He does, God forgets Himself in
the living beings and starts searching for himself. This is the
hide-and-seek game of God. Finally God finds Himself in the
form of Realized Beings.
God is seeking His SELF through our selves.
Water, Ocean and Wave
Let us take up an analogy to understand the relationship
between the “me”, the world and God1
. Supreme Reality is
like water. Water alone appears as ocean. Ocean is collection
of waves, but in essence water only. God is like ocean –
collection of living and non-living beings of the universe. In
reality water is the essence of ocean and waves. “Ocean” and
“waves” are the names given to temporary appearance of
water only. Water is not affected by these appearances.
Similarly the Supreme Reality alone appears as God,
individual consciousness2
and the world.
Waves rise and fall. Waves disappear on hitting the shore.
Small wave gets swamped by bigger wave.
Individual consciousness (souls) is like wave. They take birth
and die. Individuals are competing for survival in the world. All
these lead to tremendous fear and stress. How can the souls
attain freedom from fear and live in peace? Soul has to realize
that it is just like wave recognizing its essential nature as
ocean. With such realization, the soul realizes that all souls
1
Ishwara – God
2
Jiva – Individual consciousness/soul
16. 16
are from One source – God/Universal consciousness just like
all waves are from ocean. With this understanding love arises.
One soul sees itself as different from other soul but still sees
God/universal consciousness the common source. When
wave sees that it and ocean both are water, wave loses fear of
survival. Similarly when the soul sees itself as the Supreme
Reality, the fear of survival completely drops away.
Name and Form1
A piece of paper can be folded into different shapes like boat,
flower, aero plane etc. Based on the shape it is given different
names. While each shape and form can have different look or
function the essence of all forms is paper only. Similarly,
innumerable objects of the world, god, and individual
consciousness are all nothing but Absolute Reality only.
Absolute reality is the non-dual awareness2
which appears as
everything in the universe. To realize that “me”, the God, and
the world are all nothing but pure awareness in essence is the
secret of freedom from duality.
Freedom from duality
As long as you believe that you are a person – a separate
“me”, an individual entity apart from something and separate
from everything else in the world, you will suffer. This suffering
is the due to a split in consciousness called duality. To be free
1
Nama Rupa – Name and form
2
Prajnanam – Awareness – Pure consciousness
17. 17
from suffering, we need to get established in non-duality by
recognizing the Reality
There is only One Supreme Reality1
whose essential nature is
given below.
It is Pure Awareness
It is undivided2
It is thoughtless3
and formless4
It is of the nature of existence-consciousness-bliss5
Living and non-living beings and the universe appear from
Supreme Reality and merge into Supreme Reality.
It has no beginning6
and endless7
You are That Reality8
1
Para Brahman - Supreme Reality / Absolute Reality
2
Akhanda - Undivided
3
Nirvikalpa - Thoughtless
4
Nirakara - Formless
5
Sat-chit-ananda – Existence-consciousness-bliss.
6
Anadi - Beginning less
7
Amar - endless
8
Tatwamasi – Thou Art That – Chandogya Upanishad, Sama Veda.
18. 18
Seven stages of Enlightenment
A spiritual seeker goes through following seven stages1
as per
the ancient book Laghu Yoga Vashista by Shri Valmiki
Maharshi.
1. Auspicious desire2
2. Discrimination 3
3. Refined Mind 4
4. Abiding in Self 5
5. Desirelessness6
6. Objectlessness7
7. Transcendence8
1
JnAnabhUmih subhecchakya prathamA samudahrtA, vicAranA dviteeyA
syAt trtiyA tanumAnasA.
sattvapattiscaturthi syAttato samsaktinAmikA, padarthabhAvani sasthi
saptami turyagA smrta ||
- Laghu Yoga Vashista 13.113, 13.114
Seven stages of spiritual unfoldment are auspicious desire, discrimination,
refined mind, Abiding in Self, Desirelessness, Objectlessness and
Transcendence.
2
Shubechcha –Auspicious Desire
3
Vicharana – Discrimination
4
Tanu manasi – Refined Mind
5
Sattvapati – Established in Reality
6
Asamasakti - Desirelessness
7
Padartha abhavani – Objectlessness
8
Turyaga - Transcendence
19. 19
Stage 1: Auspicious Desire
Throughout life we keep pursuing happiness and freedom from
suffering. We strive hard to fulfill our desires. At some point of
time in our journey of our life, we start recognizing the futility of
our effort. However hard we try and whatever we do, long
lasting happiness seems to be elusive. At this point, a mature
person starts getting existential questions. “What am I doing?
“, “Why am I doing?”, “Who am I?”, “What is my purpose in
life?”, “Can I ever get eternal happiness?”.
Possessed by these existential questions many people turn to
religious practices which promise an eternal happy life after
death. Many people practice various kinds of austerities1
.
Many people take up selfless service2
, devotional service3
or
path of yoga to master their mind.
Due to maturity developed by several practices, some people
recognize that solution to the problem has to be found “here
and now” when we are living. They seek Self Realization to
find eternal peace, happiness while they are alive. These
seekers develop intense desire to seek freedom from
suffering. They also understand that the suffering is due to
duality caused by self identity “me”. They start seeking
liberation4
from the conceptual “me” to get established in
1
Vrita - Austerities
2
Karma yoga – Selfless service
3
Bhakti Yoga – Devotional service
4
Mukti – liberation
20. 20
blissful non-duality. This seeking is called auspicious desire for
liberation1
.
At this stage the seeker starts looking for company of wise
people2
. The seeker starts looking for a Realized Spiritual
Master3
to guide him in the path of wisdom.
1
Mumukshatva – Desire for liberation
2
Satsang – Company of wise people
3
Sadguru – Realized Spiritual Master
21. 21
Stage 2: Discrimination 1
The seeker starts reflecting on the Truth based on teaching of
scriptures and Spiritual Teachers. His association with the
wise people helps him. The seeker starts enquiring into the
nature of “me”. He engages intensely in the process of path of
knowledge2
involving listening3
to the teaching of Spiritual
Masters, contemplation and reflection4
on teachings. Spiritual
teaching “That Thou Art”5
inspires the seeker to discover the
Self.
As the seeker continues with his practice of listening-reflection,
he/she starts developing dispassion6
. He/she sharpens the
ability to discriminate between the Self and non-self7
and
eternal and temporary1
. He/she realizes that the so called “me”
is a composite entity consisting of body-mind-intellect and the
real I. Out of this body-mind-intellect complex is non-self
material in nature. The real I is eternal and conscious Self. The
body-mind-intellect complex is mortal and temporary. He/she
starts recognizing the true Self – ‘I’ using sharpened intellect
based on the study of scriptures.
1
Vicarana – discrimination
shAstra sajjana samparkavairAgya a bhyasapurvakam ,sadvicAra
pravttiryA procyate sa vicArana ||
Laghu Yoga Vashista 13.117
Enquiry into reality in the association of wise people and study of scriptures
with development of dispassion is called discrimination.
2
Jnana Yoga – Path of Knowledge
3
Shravana – Listening to teaching of Spiritual Masters
4
Manana - Reflection on teachings
5
Tatwamasi – That Thou Art
6
Vairagya - Dispassion
7
Atma Anatma viveka – discrimination between Self and non-self
22. 22
By understanding the impermanence of happiness gained by
sense objects, the seeker turns inwards, to the eternal bliss of
the SELF. The attraction towards the SELF and dispassion
towards the sense objects go hand in hand. As the seekers
mind turns gets drawn towards the Self progressively he/she
starts feeling deepening sense of peace.
Many times deep rooted impressions and tendencies2
can
come to the surface of the mind of the seeker creating
disturbance. However, the seeker is able to overcome these
disturbances using the discrimination developed through the
reflection on teachings. There is an allegorical story of
Hanuman from the ancient text Advaita Ramayana to illustrate
the unfoldment of Stage 2.
Story of Hanuman
After Sri Ramachandra returns to Ayodhya, there is a grand
coronation ceremony for enthronement of Sri Ramachandra as
King of Ayodhya. All the monkeys who helped Sri
Ramachandra in the war against the demon king Ravana are
invited for the celebration. Mother Sita queen of Ayodhya is
very grateful to all the monkeys who participated and helped
Sri Rama in the war. She started giving gifts to all monkeys.
For Hanuman, she gave a special gift of the beautiful pearl
necklace she was wearing. Hanuman was overjoyed by the
gift from Mother Sita.
1
Nitya anitya viveka – discrimination between the eternal and temporary
2
Samskaras and Vasanas – Impressions and tendencies
23. 23
Hanuman took the pearl necklace in hand and started
removing pearls from the necklace. He started biting the pearl,
observing it closely as if trying to look for something and
throwing away the destroyed pearl. He was destroying the
gifted necklace from Mother Sita.
The other monkeys were distraught by action of Hanuman.
How dare he can destroy the pearl necklace gifted by Mother
Sita! They asked for explanation from Hanuman.
Hanuman told them “I am overjoyed by the special gift from
Mother Sita. The necklace must be very special. I was only
trying to find Sri Rama in each glittering pearl. I got
disappointed that I did not find Sri Rama in the pearls. What is
the use of gift where I cannot find Sri Rama!”
In this allegorical story Hanuman represents the monkey mind.
Sri Rama represents the inner Self - blissful pure
consciousness. Mother Sita represents the nature1
. Pearl
represents very attractive sense objects in nature. Hanuman
destroying the pearl represents the futile search for finding
eternal happiness in the objects in the world. Sri Rama
represents the blissful inner Self – Atma Rama.
1
Prakriti - Nature
24. 24
Stage 3: Refined Mind1
As the seeker continues with stage 1 and stage 2 practice,
stage 3 of spiritual unfoldment happens. The seekers mind
becomes refined. He has clear understanding of the essential
spiritual teachings in the form of great sayings2
.
1. Awareness is Divine (Supreme Reality)3
– Aitareya
Upanishad of Rigveda
2. Thou Art That4
– Chandogya Upanishad of Samaveda
3. I am Divine (Supreme Reality)5
– Brahadaranyaka
Upanishad of Yajurveda
4. This Self is verily Divine6
(Supreme Reality) –
Mandukya Upanishad of Atharvana Veda
5. All this is Divine (Supreme Reality)7
- Chandogya
Upanishad of Samaveda
6. Awareness alone is Real. World is unreal1
- Viveka
Chudamani by Shri Shankaracharya.
The indirect knowledge2
of the Self gained by listening to the
teaching of Spiritual Master helps the seeker to focus the mind
1
Tanumanasi – Refined mind
vicArana subhEcchAbhyAm indriyArthesvasaktata, yatra sA tanutAmeti
procyate tanumAnasA ||
Laghu Yoga Vashista 13.118
Refined state of mind is attained through previous two stages of
auspicious desire and reflection.
2
Mahavakya – Great sayings.
3
Prajnanam Brahma – Awareness is Supreme Reality.
4
Tatwamasi – Thou Art That
5
Aham Brahmasmi – I am Divine (Supreme Reality)
6
Ayamatma Brahma – This Self is verily Divine (Supreme Reality)
7
Sarvam Khalvidam Brahma – All this is Divine (Supreme Reality.)
25. 25
on the Self, for the exclusion of other thoughts. He/she is not
distracted by the intruding thoughts. He holds on to thought “I
am Divine (Supreme Reality)”. Even though he/she has
understood the essence of spiritual teachings, he/she has no
direct experience3
of self as Divine Supreme Reality.
Supreme Reality is still a concept for him/her. Self realization
is still an object to be achieved for such a seeker even though
he has advanced on the path so far.
At this stage he practices blissful super-conscious absorption4
(samadhi). There are essentially two types of super conscious
absorption of mind. They are Super-conscious absorption with
thoughts5
(Savikalpa samadhi) and Super-conscious
absorption without thoughts (Nirvikalpa samadhi).
Super Conscious Absorption
(With thoughts (Savikalpa Samadhi))
In this practice, the seeker focuses his mind on qualities of
Supreme Reality (Brahman/Self). In this case, there is still a
separation between the seeker and the Supreme Reality.
There is a threefold division in perception6
– knower, known
1
Brahma Satyam Jagan mithya – Awareness alone is Real. World is unreal
2
Paroksha Jnana – Indirect Knowledge of SELF
3
Aparoksha Jnana – Direct Knowledge of SELF
4
Samadhi – Superconscious absorption where mind gets absorbed in the
meditation of Self.
5
Savikalpa Samadhi – Super conscious absorption with thoughts
6
Jnatr – Knower, Jneya – Known, Jnanam - Knowledge
26. 26
and knowledge. The seeker is the knower. Self1
is known.
There is still subject-object relationship between the seeker
and sought. There are two types of Savikalpa samadhi –
Internal and external.
Internal Savikalpa Samadhi
In the internal Savikalpa samadhi, mental states, thoughts and
feelings are the objects to be witnessed by the Self holding
onto idea that Self is the witness. While the thoughts feelings
and emotions keep changing the witnessing self 2
never
changes. The focus of the internal samadhi is the Self
(atman). In the internal samadhi I recognize myself as pure
consciousness3
. When we say “I am”, the “I” aspect points to
pure consciousness – witness self while “am” aspect points to
existence.
External Savikalpa Samadhi
In the external Savikalpa samadhi the focus is on Supreme
Reality (Brahman) with the help of external objects. In this
case, mental absorption is practiced on pure existence4
in the
form of universe. Pure existence never changes while all the
objects in the universe keep changing. By negating the name,
form and function, the pure existence is recognized as infinite
unchanging reality which is my Self.
1
Atman – Self
2
Sakshi – witnessing Self
3
Cit – Pure consciousness.
4
Sat – Pure existence
27. 27
Brahman and Atman
We should not confuse internal and external samadhis. In
internal samadhi, pure consciousness (cit) is recognized as
witnessing Self (Atman). In external samadhi, pure existence
(sat) is recognized as essence of Universe (Brahman). In
reality Brahman and Atman are one and the same since the
absolute reality is of the nature of existence-consciousness-
bliss (sat-cit-ananda). By practicing the samadhi, the seeker
reaches blissful state.
Savikalpa Samadhi with Object and Sound
Further Savikalpa samadhi can be four categories1
(two types
of internal and two types of external) on the following basis.
Two types of internal Samadhis – Focus on Awareness
1) Internal Savikalpa Samadhi with object – For practicing
samadhi, the seeker takes the support of mental objects –
thoughts. Thoughts keep changing. Thoughts are inert.
Thoughts are illuminated by consciousness just like light in the
room illuminates objects. With this understanding, he/she
1
1.Antara–drasya–anuviddha-savikalpa-samadhi - Internal object associated
savikalpa samadhi.
2.Antara–sabda-anuviddha–savikalpa-samadhi – Internal word associated
savikalpa samadhi
3.Bahya–drasya–anuviddha-savikalpa-samadhi–External object
associated savikalpa samadhi.
4.Bahya–sabda-anuviddha–savikalpa-samadhi –External word associated
savikalpa samadhi
- Drg Drashya Viveka by Shri Adi Shankara
28. 28
gradually shifts the attention to illuminating consciousness.
The illuminating consciousness is the witness1
of thoughts.
Thought is inert and not visible without the illuminating
consciousness. It is not possible to separate the witness
consciousness and thought. But attention can be shifted to
witness consciousness. Thus in this type of samadhi focus is
on awareness.
2) Internal Savikalpa Samadhi with sound – During the
internal savikalpa samadhi attention is shifted to witness
consciousness. Taking the support of words from teaching of
scriptures, the seeker enters into next level of internal samadhi
namely internal savikalpa samadhi with sound. Words of
scripture describing the witness consciousness are taken for
deliberation. I have to hold the thought that “I am the witness
(Sakshi) of the mind. Thoughts in the mind change but I, as
the witness, am unchanging. I am all pervading. I am
unattached2
. I am ever free. I have no birth, no death”. In this
stage there is a subtle duality of witness and witnessed3
. This
duality need to be dropped understanding the unreal4
nature of
thoughts. The “sound” here means teaching of Vedanta
scriptures. The teachings in appendix I and II can be used for
practice.
1
Sakshi chaitanyam – witness consciousness.
2
Asanga – unattached.
3
Sakshyam – witnessed.
4
Mithya - unreal
29. 29
Two types of external Samadhis – Focus on existence
1) External Savikalpa Samadhi with object – In this type of
samadhi, external object is considered for practice. Any
external object can be taken. For example we can take a
flower or moon etc. In this type of samadhi the focus is on
existence aspect. A flower exists, a tree exists, moon exists
etc. The existence is indicated by “is-ness”. “The tree is”, “the
flower is” etc. The attention has to be shifted from the name,
form and function to the existence aspect. Pure existence or
“is-ness” is the focus of this samadhi practice. This samadhi
practice can be done with eyes open or closed eyes.
2) External Savikalpa Samadhi with Sound – In this type of
samadhi, the characteristics of the pure existence is focused.
While object may have boundary, existence is boundless.
Existence manifests through different objects. Existence is
infinite. I am existence-consciousness-bliss. I am infinite. Mind
is absorbed in savikalpa samadhi with the deliberation on the
words of scriptures. The “sound” here means teaching of
Vedanta scriptures. The teachings in appendix I and II can be
used for practice.
30. 30
Stage 41
: Abiding in Self
Practices of first three stages lead to unfoldment of stage 4.
The subject-object duality of earlier stages disappears. The
seeker is established in blissful Self where there is no knower-
known-knowledge split2
. He/she is established in thought free
Superconscious absorption3
(Nirvikalpa samadhi). Repeated
practice of Nirvikalpa samadhi leads to purification of
subconscious impressions4
. He/she is called knower of
Supreme Reality5
. A knower of Supreme Reality knows self as
“I am Awareness (Brahman)”.6
Supreme reality can only be
known as Self. It can never be known as object of knowledge.
Knower of Brahman is called Brahmavid. Knower of Brahman
is Brahman only.7
Knower of Brahman attains supreme bliss8
.
Nirvikalpa Samadhi
Nirvikalpa samadhi is a state of mental absorption where the
subject object duality disappears. With the disappearance of
duality the individual consciousness merges with the Supreme
1
Sattvapati – Abiding in Self
bhumikA tritaya abhyasAt cittE arthaviratervasat, sattvatmani sthitih suddhe
sattvapattirudAhrtA ||
With the practices followed in above three stages, mind withdrawn from
sense objects abiding in Self which is of the nature of pure existence.
2
Triputi – Knower-Known-Knowledge split in any perception
3
Nirvikalpa Samadhi – Thoughtless Superconscious absorption
4
Vasanas – subconscious impressions.
5
Brahmavid – Knower of supreme Reality
6
Aham Brahmasmi – I am Brahman
7
Brahmavid Brahmaiva Bhavati. – Knower of Brahman is Brahman only.
8
Brahmavid apnoti param – Knower Brahman attains Supreme Bliss.
31. 31
Consciousness. It is like a salt doll merging with ocean. The
illusory individuality disappears. Nirvikalpa samadhi is attained
after repeated practice of savikalpa samadhi of various kinds.
It should be noted that Nirvikalpa samadhi itself is not
enlightenment. Nirvikalpa samadhi is also a state of mind like
waking dreaming and deep sleep.
Nirvikalpa samadhi is similar to deep sleep. However there are
differences between deep sleep and Nirvikalpa samadhi. In
deep sleep, mind is in a subtle state. In that state, there is a
subtle thought that “There is no experience. I don’t know
myself”. However, in Nirvikalpa Samadhi, there is a subtle
thought “I am Brahman”.
Two Types of Nirvikalpa Samadhis
There are two types of Nirvikalpa Samadhi practices.1
Namely,
Internal Nirvikalpa Samadhi and External Nirvikalpa Samadhi
Continuing the practice of internal savikalpa Samadhi/External
Savikalpa samadhi, the seeker generates a deliberate thought
called “I am Brahman”. This thought is generated by the ego2
.
This thought is called akhandakara vritti or brahmakara vritti.
Initially to generate this thought the ego has to use will power.
Upon sufficient deliberation, ego or will power is not required
to hold this thought. It is similar to a situation to riding a
bicycle. Initially you need to peddle. Subsequently the cycling
will go on due to momentum generated earlier. Likewise, ego
and will power are required initially. However as mind
1
1) Antar Nirvikalpa samadhi – Internal Nirvikalpa Samadhi 2) Bahya
Nirvikalpa Samadhi – External Nirvikalpa Samadhi
2
Ahankara - Ego
32. 32
continues the deliberation, the thought “I am Brahman” goes to
subconscious where it operates independently without ego.
When the ego is subdued like in deep sleep state, the duality
disappears. Same thing happens in Nirvikalpa Samadhi state.
The seeker enters into a deep sleep like state where there is
no ego and hence no duality. He experiences bliss. There is
no subject object duality in this state since conscious mind is
silent and subconscious mind has taken up the thought
process “I am Brahman”
Difference between Yogic and Vedantic Samadhi
Some people follow path of yoga. Yogic samadhi involves
stopping of thoughts1
. Various practices in yoga like breath
control are directed towards stopping of the mind. However
samadhi practice in Vedanta is quite different. In Vedantic
samadhi, right thought process based on teachings of
Upanishad is employed to change the deep rooted
subconscious impressions.
Experience of Enlightenment
Experience of enlightenment is prior to mind. It is not an
insight. It is not an emotion or feeling. It is when you see
clearly that you are not the body, mind or intellect. You are not
a doer, enjoyer, the thinker or decider. What you are is non-
dual awareness in which sensations, thoughts, feelings,
insights appear and disappear. You are the witness of the
phenomenon. The body, mind and intellect are non-real
33. 33
appearances in consciousness. The functioning of body, mind,
thinking, feeling doing is going on in your presence.
Nidhidhyasa
Nidhi is the wealth. Dhyasa means being aware of/protecting.
Self knowledge is the gained through the process of listening
(shravana) and reflection (manana). In nidhidhyasa “I am
Brahman” this thought is held in the mind with deep conviction.
Various types internal and external samadhi practices –
savikalpa samadhi and Nirvikalpa samadhi are means by
which nidhidhyasa is practiced. Appendix I and II give a
beautiful summarization of teachings of Vedanta scriptures by
Shri Adi Shankara. Nirvana Shatakam, Brahmajnanavalimala
given in Appendix I and II respectively is a great aid to practice
of internal and external samadhi with sound.
1
Yogaha chitta vritti Nirodhaha - Yoga is stopping of thought process.
34. 34
Stage 5: Desirelessness1
By continued practice of Nirvikalpa Samadhi, all of the deep
rooted impressions are progressively erased. This stage is
called stage of non-union2
because the sense of ‘I’-ness in
body, mind, intellect and ‘my’-ness in sense objects
disappears altogether. He/she lives in a state of bliss with a
clear understanding that I am not the body, mind or intellect
but I am pure consciousness.
In a state of ignorance of identification with the body, there
was craving for happiness from sense objects. With
enlightened wisdom the attraction3
and repulsion towards
sense objects gets dropped. Enlightened one is in a state of
desirelessness. It is as good as saying, once you get to drink
nectar, who will have the desire to drink any milk? After
attaining the highest, lower desires drop.
The Enlightened sage may not have personal desires of any
kind. But he/she may have a desire to serve the world, work
for the welfare of the society based on his/her residual karmic
1
asamAsakti – Desirelessness
dasacatustayAbhyAsad asamsargaphlA tu yA, rUdhasattvacamatkara
prokt Asamsasakti nAmika ||
Laghu Yoga Vashista 13.120
Due to continued practice of previous four stages, the increased awareness
of splendid Reality one obtains fruit of non-union termed as Desirelessness
(asamAsakti)
2
Asamsargaphala – Fruit of non-union
3
Raga dvesha - attraction and repulsion
35. 35
impressions, as the following story of Shri Ramakrishna
Paramahamsa illustrates.
Story of Sri Ramakrishna Paramahamsa
Great sage Shri Ramakrishna Paramahamsa lived in state of
eternal bliss after his enlightenment. Living in a state of
supreme bliss, he had no desire for anything worldly. However
he had a great liking for the delicious food cooked by Mother
Sharada Devi. Mother Sharada Devi used to tease him about
this. She asked him, “People consider you as an Enlightened
Sage. What will they think of your food habits!” Shri
Ramakrishna Paramahamsa told her that he has maintained
the desire for food to take care of his body. He needs the body
to teach disciples who are yet to come. The moment he is not
able to take food, his body will drop. He maintained his desire
for food consciously to teach many great disciples like Swamy
Vivekananda. Later in his life, he developed throat cancer due
to which he could not swallow food. Soon after he left his body
and attained supreme state (Maha samadhi).
State of Paramahamsa
Paramahamsa is a title bestowed on any Sage who has
attained highest state of non-duality. In Sanskrit Param means
supreme. Hamsa means swan. It is said that the swan has
ability to sift water from milk and drink only milk. Similarly
Paramahamsa separates Self from non-self, subject from
object, Real from unreal and merges with Supreme Reality
Brahman.
36. 36
“Naanu nanembudu naanalla, ee deha mana buddi
naanalla. Sacchidanandatma Shiva naanu naane.
Shivoham, Shivoham, Shivoham.”
– I am not the body, mind or intellect. I am pure
consciousness. This is his realization.
Please note that the separation of Self from non-self, Real
from unreal etc is cognitive separation not physical separation.
Self being all pervading cannot be separated from anything. It
is like separating space from any object. The separation has to
be cognitive separation by the intellect which is subtle and
sharp to understand the spiritual reality. Non-self like body,
mind and intellect is recognized as unreal (mithya). Body,
mind, intellect is like a shadow. It has no real existence.
Realization is clarity obtained through self knowledge (atma
jnana). State of Paramahamsa is a cognitive shift based on
discrimination and dispassion.
Different behaviors of Enlighten Ones
There is no hard and fast rule for the behavior of Enlightened
ones. After the stage 4 up to stage 7 all are knowers of
Brahman only. However stages 4 to stage 7 are described to
indicate the different types of external behavior of enlightened
sages. The internal understanding of Brahman is same in all
four stages. External behavior is dictated by the residual
37. 37
karmic impression1
(Prarabdha karma). Every body takes up
body based on Prarabdha karma. The experiences which body
undergoes is determined at the time of birth. The life time of
the body is also fixed based on this karmic impression.
Depending on the residual karmic impression, the enlightened
sage takes up various roles for welfare of the world2
. Their
external behavior is not indication of internal state.
Some Sages may become rulers of kingdom to take care of
society. Janaka Maharaja was an example of enlightened
King. Some Sages like Gautam Buddha become great
teachers to guide society on the path of enlightenment. Some
Sages like Shri Ramana Maharshi do not move from the place
where they are sitting. People get attracted to Sages like Sri
Ramana Maharshi to seek solace and wisdom.
Ego of Sage
For functioning in the world, ego is needed. For an
unenlightened one, ego drives his/her life. He/she is driven by
likes and dislikes of the ego based identity of body-mind-
intellect or societal role. Duality creates tremendous stress in
the life of unenlightened. However, after reaching the stage 4
the ego is burnt in the fire of knowledge of Brahman. The ego
of Sage is burnt ego like a burnt rope. Burnt rope appears like
the shape of rope but cannot function as rope. While the ego
1
Prarabdha karma – Karmic impression responsible for taking up current
body.
2
Loka Kalyana - Welfare of the world.
38. 38
of unenlightened is like a strong rope which binds him/her to
the world, the ego of Sage is like burnt rope which cannot bind
him/her to the world. While ego possesses the unenlightened,
the Sage possesses the ego, directs the ego for the welfare of
the world.
The ego of common man directs the intellect for functioning in
the world. However, the intellect of the Sage functions under
the guidance of the divine Self. Hence we can say all actions
of Sage are Divine acts.
Karma for the Sage
There are four different types of karmic impressions.
Accumulated karma over many life times (sanchita karma), the
karma responsible for current life time (prarabdha karma), the
karma created during actions in present life time (kriyamana)
and resulting future karmic impressions (agami karma). While
common person suffers from all four types of karmic
impressions, the Sage is totally free from all the four. However,
his body continues to function in the world due to residual
prarabdha karma. His body may go through diseases as in the
case of cancer for Shri Ramana Maharshi. This gives an
impression to the onlookers that the Sage is suffering. In
reality sage has no suffering, no body, no karma. His body
becomes a vehicle for the welfare of the world but Sage is not
a doer at all from his/her point of view. But from the point of
the view of world, sage may be appearing to be doing intense
activity due to functioning of the body.
39. 39
Brahmavid and Brahmavidvara
Knower of Brahman in stage 4 is called Brahmavid and the
one in stage 5 is called Brahmavidvara. Brahmavidvara means
superior knower of Brahman. The knowledge of Brahman is
same in both the case. There is absolutely no difference in
both the cases. The difference is only in terms of residual
karmic impressions for the body. Brahmavid actively engages
in the worldly activity for the welfare of the world. He has no
personal desires whatsoever, even when he/she is fully
engaged in the world with the knowledge that “I am Divine
(Brahman)” and the world is unreal. On the other hand,
Brahmavidvara is immersed in bliss of the Self for most of the
time. His interaction with the world is less compared to
Brahmavid. Brahmavid spends less time in Nirvikalpa samadhi
and more time in the activities of the world. Brahmavidvara
spends most of his time in Nirvikalpa samadhi.
Brahmavid is like a person seeing mirage in the desert
knowing fully well that it is unreal. On the other hand
Brahmavidvara does not see the mirage at all.
40. 40
Stage 6 & 7 - Objectlessness1
and Transcendence2
One who has reached stage 6 is called great knower of
Supreme (Brahmavidvarenya) and the one who has reached
stage 7 is called greatest knower of Supreme
(Brahmavidvaristha).
Brahmavidvarenya lives in a state of Objectlessness. For him
all the objects of the world physical and mental are nothing but
appearance of consciousness only. It is as if saying all the
ornaments made from gold are gold only. Likewise for the
sage in stage 6 entire world is temporary appearance of Self
only. The subject object duality no longer exists. When he sits
in samadhi he can be awakened only with difficulty by others.
1
Padartha abhvavana – Objectlessness
bhUmiA pancaAbhyasAt svAtmArAmatayA bhrasam, abhyntaranAm
bahyAnam padartAnaAm abhavanat paraprayuktena ciram
prayatnenAvabodhanam padArtha abhavani nama
sathi Bhavati bhumikA ||
By practice of earlier five stages and absence of all objects internal and
external, abiding in own Self is attained. He can be aroused from samadhi
only with the effort of others.
2
Turyaga – Transcendent
bhUmikAsatkacirAbhAsAd bhedasyAnupalambhanat
yatsvabhavikanisthatvm sA Jneya turyagA sthitih ||
Laghu Yoga Vashista 13.121, 122
By sustained practice of previous six stages and because of absence of
plurality one gets established in one’s own nature.
41. 41
Brahmavidvarishta is always in a natural state or Sahaja
samadhi. He has gone beyond mind. For him everything is
consciousness only. He does not see anything other than
consciousness.
He is in a state of no mind all the time. He/she has
transcended waking, dreaming and deep sleep state and is
called turyaga. His state of samadhi is not affected during
waking , dreaming or deep sleep or samadhi state. This is
called Sahaja Samadhi or natural state. He sees One in all
and All in One. He is called liberated while alive – jivanmukta.
42. 42
Summary
The spiritual journey can be summarized in a allegory. A
person sees a beautiful sculpture. He is enamoured by the
beauty of sculpture. This is the state of a common man. He is
enamoured by the sense objects in the world.
The person enamoured by the beauty of sculpture wants to
know the material of the sculpture. He examines the stature
closely. Then he recognizes that it is made up of a metal -
brass.
Similarly a spiritual seeker seeking the truth ignores names
and forms of the world and tries to examine the essence of the
world. He recognizes the essence of the world – Brahman and
Self one and the same – pure existence-consciousness-bliss.
This is practice of samadhi
After finding that the statue is made up of brass, the person
again examines the statue. Now whenever he sees the statue,
he sees only brass statue.
Similarly, enlightened in Natural state (sahaja samadhi) sees
only Brahman everywhere in the form of existence-
consciousnes-bliss.
43. 43
Appendix I – Nirvana Shatakam for
Samadhi Practice
By Shri Adi Shankara
Mano Budhyahankaar Chitani Naaham, Na Cha Shrotra Jihve Na
Cha Ghraana netre, Na Cha Vyoma Bhumir Na Tejo Na Vayuh,
Chidananda Rupah Shivoham Shivoham -1
I am not mind, nor intellect, nor ego, nor the reflections of inner
self. I am not the five senses. I am beyond that. I am not the ether,
nor the earth, nor the fire, nor the wind (i.e. the five elements). I
am indeed, That eternal knowing and bliss, Shiva, love and pure
consciousness.
Na Cha Praana Sanjno Na Vai Pancha Vaayuhu, Na Vaa Sapta
Dhaatur Na Va Pancha Koshah Na Vaak Paani Paadau Na
Chopasthapaayuh,Chidaananda Rupah Shivoham Shivoham -2
Neither can I be termed as energy (Praana), nor five types of
breath (Vaayu), nor the seven material essences (dhaatu), nor the
five coverings (panca-kosha). Neither am I the five instruments of
elimination, procreation, motion, grasping, or speaking. I am
indeed, That eternal knowing and bliss, Shiva, love and pure
consciousness.
Na Me Dvesha Raagau Na Me Lobha Mohau, Mado Naiva Me
Naiva Maatsarya Bhaavah Na Dharmo Na Chaartho Na Kaamo
Na Moksha, Chidaananda Rupah Shivoham Shivoham -3
I have no hatred or dislike, nor affiliation or liking, nor greed, nor
delusion, nor pride or haughtiness, nor feelings of envy or
jealousy. I have no duty (dharma), nor any money, nor any desire
(refer: kama), nor even liberation (refer: moksha). I am indeed,
44. 44
That eternal knowing and bliss, Shiva, love and pure
consciousness.
Na Punyan Na Paapan Na Saukhyan Na Dukham, Na Mantro Na
Tirthan Na Vedaah Na YajnaahAham Bhojanan Naiv Bhojyan Na
Bhoktaa, Chidaananda Rupah Shivoham Shivoham -4
I have neither virtue (punya), nor vice (paapa). I do not commit
sins or good deeds, nor have happiness or sorrow, pain or
pleasure. I do not need mantras, holy places, scriptures, rituals or
sacrifices (yajna). I am none of the triad of the observer or one
who experiences, the process of observing or experiencing, or any
object being observed or experienced. I am indeed, That eternal
knowing and bliss, Shiva, love and pure consciousness
Na Mrityur Na Shanka Na Me Jaati Bhedah, Pitaa Naiva Me Naiva
Maataa Na Janma Na Bandhur Na Mitram Guru Naiva Shishyah,
Chidaananda Rupah Shivoham Shivoham - 5
I do not have fear of death, as I do not have death. I have no
separation from my true self, no doubt about my existence, nor
have I discrimination on the basis of birth. I have no father or
mother, nor did I have a birth. I am not the relative, nor the friend,
nor the guru, nor the disciple. I am indeed, That eternal knowing
and bliss, Shiva, love and pure consciousness.
Aham Nirvikalpo Niraakaara Rupo, Vibhutvaaccha Sarvatra
Sarvendriyaanaam Na Chaa Sangatan Naiva Muktir Na meyah
Chidananda Rupah Shivoham Shivoham - 6
I am all pervasive. I am without any attributes, and without any
form. I have neither attachment to the world, nor to liberation. I
have no wishes for anything because I am everything,
everywhere, every time, always in equilibrium. I am indeed, That
eternal knowing and bliss, Shiva, love and pure consciousness.
45. 45
Annexure II – Brahmajnanavalimala
for Samadhi Practice
By Shri Adi Shankara
sakRt SravaNamAtreNa brahmajnAnam yato bhavet
brahmajnAnAvalImAlA sarveshAm mokshasiddhaye–1
The work entitled Brahma Jnanavali Mala, by hearing which just once
knowledge of Brahman is attained, enables all to attain liberation.
asango’ham asango’ham asango’ham punah punah
saccidAnandarUpo’ham ahamevAham avyayah–2
Unattached am I, unattached am I, ever free from attachment of any
kind; I am of the nature of Existence-Consciousness-Bliss. I am the
very Self, indestructible and ever unchanging.
nityaSuddhavimukto’ham nirAkAro’ham avyayah
bhUmAnandasvarUpo’ham ahamevAham avyayah–3
I am eternal, I am pure (free from the control of mAyA). I am ever
liberated. I am formless, indestructible and changeless. I am of the
nature of infinite bliss. I am the very Self, indestructible and
changeless.
nityo’ham niravadyo’ham nirAkAro’ham acyutah
paramAnandarUpo’ham ahamevAhamavyayah–4
I am eternal, I am free from blemish, I am formless, I am indestructible
and changeless. I am of the nature of supreme bliss. I am the very
Self, indestructible and changeless.
SuddhacaitanyarUpo’ham AtmArAmo’ham eva ca
akhaNDAnandarUpo’ham ahamevAhamavyayah–5
I am pure consciousness, I revel in my own Self. I am of the nature of
indivisible (concentrated) bliss. I am the very Self, indestructible and
changeless.
46. 46
pratyakcaitanyarUpo’ham Santo’ham prakRteh parah
SASvatAnandarUpo’ham ahamevAhamavyayah–6
I am the indwelling consciousness, I am calm (free from all agitation), I
am beyond prakrti (mAyA), I am of the nature of eternal bliss, I am the
very Self, indestructible and changeless.
tattvAtItah parAtmAham madhyAtItah parah Sivah
mAyAtItah paramjyotih ahamevAhamavyayah–7
I am the supreme Self, beyond all the categories (such as prakRti,
mahat, ahankAra, etc.,), I am the supreme auspicious One, beyond all
those in the middle. I am beyond mAyA. I am the supreme light. I am
the very Self, indestructible and changeless.
nAnArUpavyatIto’ham cidAkAro’ham acyutah
sukharUpasvarUpo’ham ahamevAhamavyayah–8
I am beyond all the different forms. I am of the nature of pure
consciousness. I am never subject to decline. I am of the nature of
bliss. I am the very Self, indestructible and changeless.
mAyAtatkAryadehAdi mama nAstyeva sarvadA
svaprakASaikarUpo’ham ahamevAhamavyayah–9
There is neither mAyA nor its effects such as the body for me. I am of
the same nature and self-luminous. I am the very Self, indestructible
and changeless.
guNatrayavyatIto’ham brahmAdInAm ca sAkshyaham
anantAnandarUpo’ham ahamevAhamavyayah–10
I am beyond the three gunas-sattva, rajas, and tamas. I am the
witness of even Brahma and others. I am of the nature of infinite bliss. I
am the very Self, indestructible and changeless.
47. 47
antaryAmisvarUpo’ham kUTasthah sarvago’smyaham
paramAtmasvarUpo’ham ahamevAhamavyayah–11
I am the inner controller, I am immutable, I am all-pervading. I am
myself the supreme Self. I am the very Self, indestructible and
changeless.
nishkalo’ham nishkriyo’ham sarvAtmA Adyah sanAtanah
aparokshasvarUpo’ham ahamevAhamavyayah-12
I am devoid of parts. I am actionless. I am the self of all. I am the
primordial one. I am the ancient, eternal one. I am the directly intuited
self. I am the very Self, indestructible and changeless.
dvandvAdisAkshirUpo’ham acalo’ham sanAtanah
sarvasAkshisvarUpo’ham ahamevAhamavyayah–13
I am the witness of all pairs of opposites. I am immovable. I am
eternal. I am the witness of everything. I am the very Self,
indestructible and changeless.
prajnAnaghana evAham vijnAnaghana eva ca
akartAham abhoktAham ahamevAhamavyayah–14
I am a mass of awareness and of consciousness. I am not a doer nor
an experiencer. I am the very Self, indestructible and changeless.
nirAdhArasvarUpo’ham sarvAdhAroham eva ca
AptakAmasvarUpo’ham ahamevAhamavyayah–15
I am without any support, and I am the support of all. I have no
desires to be fulfilled. I am the very Self, indestructible and changeless.
tApatrayavinirmukto dehatrayavilakshaNah
avasthAtrayasAkshyasmi cAhamevAhamavyayah–16
I am free from the three kinds of afflictions- those in the body, those
from other beings and those caused by higher powers. I am different
from the gross, subtle and causal bodies. I am the witness of the three
48. 48
states of waking, dream and deep sleep. I am the very Self,
indestructible and changeless.
dRg dRSyau dvau padArthau stah parasparavilakshaNau
dRg brahma dRSyam mAyeti sarvavedAntaDiNDimah–17
There are two things which are different from each other. They are
the seer and the seen. The seer is Brahman and the seen is mAyA.
This is what all Vedanta proclaims.
aham sAkshIti yo vidyAt vivicyaivam punah punah
sa eva muktah so vidvAn iti vedAntaDiNDimah– 18
He who realizes after repeated contemplation that he is a mere
witness, he alone is liberated. He is the enlightened one. This is
proclaimed by Vedanta.
ghaTakuDyAdikam sarvam mRttikAmAtram eva ca
tadvad brahma jagat sarvam iti vedAntaDiNDimah–19
The pot, wall, etc., are all nothing but clay. Likewise, the entire
universe is nothing but Brahman. This is proclaimed by Vedanta.
brahma satyam jaganmithyA jIvo brahmaiva nAparah
anena vedyam sacchAstram iti vedAntaDiNDimah–20
Brahman is real, the universe is mithya (it cannot be categorized as
either real or unreal). The jiva is Brahman itself and not different. This
should be understood as the correct SAstra. This is proclaimed by
Vedanta.
antarjyotirbahirjyotih pratyakjyotih parAtparah
jyotirjyotih svayamjyotih Atmajyotih Sivo’smyaham–21
I am the auspicious one, the inner light and the outer light, the
indwelling light, higher than the highest, the light of all lights, self-
luminous, the light that is the Self.
49. 49
Light of the Self Foundation
(Atmajyothi Satsang)
Light of the Self foundation is a fellowship of spiritual seekers
called Atmajyothis. Light of the Self foundation focuses on the
Direct Path teaching of Advaita Vedanta for the discovery of
inner Light - Atmajyothi.
The inspiration for the word light of the Self comes from the
teaching of Sri Shankaracharya given below.
|| antarjyoti bahirjyoti pratyagjyoti paratparah
jyotirjyoti swayamjyoti Atmajyoti shivosmyaham ||
The Light1
is inside, the Light is outside,
The Light is in myself, beyond the beyond.
The Light of lights, I myself am the Light,
The Self is Light, I am Shiva.
Another inspiration for Atmajyothi comes from Buddha’s final
teaching as he lay on his death bed. Thousands of disciples
1
Light of Consciousness which means Awareness
50. 50
gathered around him eager to listen to his last words of advice.
Buddha told his followers, “Appo deepo bhava.” This teaching
is in the Pali language. The Sanskrit version of this is “Atma
deepo bhava” which means, “Be a light unto yourself.”
The capacity to awaken to our higher nature lies within all of
us. The light is within us. Regardless of the circumstances
which we are in, we can wake up to our true nature. This is the
belief and inspiration for all the seekers of Light – Atmajyothi
members of Light of the Self foundation.