Still Confusion regarding Shankara's comments
egodust at DIGITAL.NET
Mon Jan 27 12:06:57 CST 1997
> Now what is a thought. Thought is a perturbation in the
> consciousness.(this itself is another thought!) When I look at a pot, and
> recognize that this is a pot is a thought in my mind and I am aware of that
> thought hence the pot thought is in my awareness. Each a thought is a wave
> in the consciousness, the contents of each wave is nothing but
> consciousness. Just as the contents of each wave in the ocean is nothing
> but water - in and through. No wave can be away from water, in fact each
> wave is nothing but water and water alone but with a name and form. Just
> the same way each thought wave is nothing but consciousness and
> consciousness alone. If one discards the name and form which are
> superficial, what remains the brahma swaruupam only - the consciousness
> which exists and which is infinite. In fact, I do not have to discard the
> wave to see the water. All I have to do is to shift my attention from the
> name and form to the very contents of the wave. So is the mind. I do not
> have to suppress the thoughts. I have to shift my attention from the name
> and to the very contents of the thoughts. Mind with the name and form
> disappears, mind as part of the chaitanya swaruupa remains.
> Hence Bhaghavaan Ramana says in Upadesha saara:
> Maanasantu kim maargane kRite naiva maanasam maarga arjavaat. -
> If one inquires into the mind what is the mind - then there is no mind at
> all and this is direct path of inquiry.
> dR^isya vaaritam chittamaatmanaaH, chitta darshanam tatva darshanam|
> discarding what is seen (the name and form) and what remains after that is
> the very contents of the mind which is nothing but in reality is the
> existence itself or realty it self.
Gen'l critique: some tedious reading interspersed with *brilliant* pockets
> About Bhakti - sharaNaagati, or prapatti of vishishhTaadvaita ultimately
> involves na aham -no more ahankaara - dissolution of I and mine notion
> that I am since I am surrendering - sarvadharmaan partityajya. Everything
> is nothing but Eswara. Lord alone is who obviously has to be a conscious
> entity. Complete surrenderence should lead to JNaana - that in fact is
> true bhakti. If the Eswara has to appear He can only give this knowledge.
> Bhakti without the fanaticism leads to the purification of the mind which
> is conducive for knowledge to take place. Bhakti is the most powerful path
> for purification since it is easier to surrender oneself at the alter of
> love. That is why Bhagavan Shankara himself wrote so many bhakti slokas
> recognizing that in the ultimate there is only one. In fact any true love
> involves complete identification with the object of love. That is the true
> surrenderance or true papatti or sharaNaagati. Of course this is advaitic
> interpretation of Bhakti.
This brings tears to my eyes.
> About Nisargadatta MaharaJ --Studying his book " I am that" gives a clear
> impression He is one of those who has recognized that I am not this, not
> this and this but I am that - tat tvam asi. With the recognition comes with
> the understanding also -
> PrakR^ityevacha karmaani kriyamaanaani sarvashhaH
> yaH pasyati tadaatmaanam akarram sa pasyati ||
> That all actions are being performed by the prakriti alone. that one who
> sees is the one who really sees.
> Statement that he was using tobacco is ridiculous - actions at the body,
> mind and intellect level does not belong to the consciousness or to the one
> who is established in that state. Krishna died like any one and Shankara
> and so all mahaatmaas - but those are the attributes of the body, mind and
> intellect and does not touch the consciousness. In that state:
> maya tata midam sarvam jagadayvakta muurthina|
> mastaani sarva bhuutani na chaaham teshvavastitaH|
> I pervade this entire universe ( this entire universe in the consciousness
> alone) in an unmanifested form. All being exist in me but I am in them, in
> the sense of their birth, decay - smoking non-smoking etc. )
> Of course you can believe that he has not realized, but that is your belief
> against others belief that he has realized.
> For me contemplation of his teaching in the "I am that" is itself an eye
> My humble prostrations to him for providing that kind of book based on his
> own experience which can help me and generations to come for their sadhana.
> My prostrations to Bhagavan Ramana who has provided teachings of the
> great rushies in a such a simplified form.
Concur without reservation!
Hari OM Namo Bhagavate Sri Ramanarpanamastu!
"Who am I apart from Thee?"
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