[Advaita-l] Why are not we liberated?

[Vishy]

Poojys Sadanandaji,
 
Pranams..
 
In fact, I have ceased to have this doubts after repeatedly going thru your  series " tat tvam asi" couple of years back.
 
In the words of Jiddu .. to realize that there is nothing to realize is the realization.  This statement looks
simple, but to reach that state, as you said, one should get himself free from all entaglements. But even thats not easy as long as  we attach to the identity " I" . No doubt that " I" is requiered to relate with others in this physical plain. But once we start
consciously using it only as a tool to relate with others, its very simple.
 
Poojya swami Virajeshwara , once discussing these things said,  " as long as you (I) are there HE is not there, but once HE is there YOU are not there" so simple  but so beautiful it was. I took time to understand this too , but once I understood
rest  was so easy.
 
I feel Budda's shoonyatva is also same, am I right Acharyaji?
 
 
Pranams again and again
 
Viswanath

From: kuntimaddi sadananda <kuntimaddisada at yahoo.com>
To: adviata-l <advaita-l at lists.advaita-vedanta.org>
Sent: Wednesday, 10 August 2011 6:45 AM
Subject: [Advaita-l] Why are not we liberated?

PraNAms 
Response to a question posed recently in the advaitin list - posting here since this question is common. 
-------
Why are'nt we liberated? It is an important question to ponder about.
 
One poster wrote - no one in this list has realized. How does he know that? Does the realization gives some hallow around the head as we see in paintings of the holy people? Is there a litmus test to separate realized ones from unrealized ones. Is realization a starting event in time to say that now I have or he is realized? 
 
In the example of snake-rope that pujya Sastriji has reminded us - either I see it as a rope or as a snake - I do not see half rope and half snake. The realization in that case is a discrete event - either I know it or do not know it. - Is it something like that? Or is realization a gradual event in time? I used to think it is farmer when I read the some stories of mahatmas – but now I am convinced it is later. 
 
There are two major problems in self-realization.
 
1.One of the biggest problems in self-realization is the very objectification of realization itself. I want to realize that Brahman, or realize that I am Brahman, etc., and in the very process I am objectifying the realization as a goal, by declaring that I am not yet realized, and one day I will be or in future I will be - extension of this statement is the poster's statement - no one in this list has realized. In all these statements, there is an inherent assumption that something will happen after realization and it has not happened and therefore it will in future, if I continue my saadhana or If I continue meditation of- who am I, or If I un-condition myself, of course without resorting to any process, since following any process will condition me again, as JK says. Follow-up of these statements are also - that it is very difficult to realize- I am not going to realize soon, at least not in this life, etc.; while the scriptures are screaming at us
that we are ever free – there is really nothing to re alize – we are nitya suddha mukta swaruupaH.
 
How do I see Brahman in everything that I see or transact with? – It is very difficult, etc, is our immediate response. This becomes more difficult when 1. the mind is indulging in the worldly affair and become passionate as we saw recently when a noble sole got side-tracked thinking that this list has become fanatical, without recognizing that Vedanta is a science and not a religion, and what we are doing in this list is a scientific experimentation or understanding of the truth – since the problem lies in not knowing the truth. It is very easy to quote that – truth is a path- less land - as JK puts it –– and that exactly what Vedanta says too, since it is Brahman which is infinite-ness which cannot have a path to it and being infinite cannot be objectified; and it is myself – being a subject cannot be objectified. All the paths as Vedanta says, without ridiculing the teachers, as JK does, is only for purification of the mind so that – I
RECOGNIZE that the self that I am is the self in all – while still operating at a relative level without confusion. 
 
How do I stop objectifying Brahman? I would say just forget about Brahman, but start seeing the life and recognizing the life in me that enlivens this whole body –each cell in the body- make it alive and dynamic, makes me to see, to talk, to hear, to smell, makes me taste the food I eat, I can lift my hand, fold my finger, blink my eyes, move my legs, even walk, talk, Oh! My God – what a wonder it is – just observe every movement and recognize you are alive because of which you are able to do it  - same things Vedanta says – it is not what eyes sees – it is because of which eyes can see. See that right now right here as you read this – you can even read and understand- what a wonder! Intensely feel the presence of that life in this whole body – a bunch of minerals and carbohydrates etc – yet so dynamic in that very presence of life – Feel that life pulsating as - I am that life – not life as some object since I am alive- it is not
objectification but intense subjective recognition as myself that enlivening this whole body– making the heart pump, digestive system to  function- circulatory system – excretory system; it is an extraordinary intense feeling of oneness of myself as the life itself – I am not some individual, some name and form – not with some titles etc – just I am  the life that enlivens this matter. Feel the presence of the same life in every living form that I see – in the trees and the plants – in the insects crawling on the floor – in everything that is moving – without objectifying but feeling the myself as the life forces because of which everything is alive. It is not seeing some brahman or even some Lord – but in the beginning identifying the life-force as the Lord helps to see that force in every living form – but recognition that it is the same life force in me present in others too helps to remove that objectification. The whole
world will open up as the beautiful and wonderful since the order and beauty is the expression of life that I am. 
 
2. The second related problem in realization is the attachments to the world of object/people/situations, etc. Even though I understand clearly the whole science of Vedanta, it is difficult to retain that knowledge as I get involved in the day to day affairs. It is essentially the habits of the past makes the mind get entangled in the superficial steels and woods and people as bodies or individuals etc. A two-pronged approach is required – one is withdrawing from unnecessary entanglements – this is what is termed vairagya. Swami Paramaarthanandaji calls this as reduction of PORT – reduction of possessions, objects, relationships and transations – In essence do what has to be done as obligatory duties and devote more and more free time in standing apart and looking at the life; Krishna calls this as abhyaasa and vairagya – practice and giving up all the entanglements (not giving up the practice). 
 
From this it is clear that realization is not a discreet event but slow and study process of withdrawing from mental identification with objects (including Brahman) and recognizing the self that I am is indeed free from all matter entanglements; while still providing support for it. 
 
Coming back to the first question – Why we are not liberated – in essence because of our entanglements with the objects – which is called attachments. Objects are not the problem but our entanglement is the problem. Can perform myself in the world without getting entangled – That is what Krishna teaches as how to be akarthaa in the while actively karma is going on.  This detached action takes practice and therefore time – that is what is involved in the Nidhidhyaasana that scriptures say is needed. From this we can see degrees in realization arise in terms of purification of the mind from getting entangled due to attachments. As we withdraw – not from the required actions but attachments to the actions/results and invest the time to recognizing the self that I am – the stronger we abide in that knowledge that I am free. 
 
Hari Om!
Sadananda

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