[Advaita-l] Request for answers

[sreenivasa murthy]

 Dear Sri Khaaksaar.    I  thank  you  from  the  bottom  of  my  heart    for  this  illumining  upadeSa.The  mantras  from  the  Upanishads  were  verifiedwithin  myself  by  myself by applying  the  appropriate 
prakriyas .  All my doubts and questions 
vanished  after this verification.

This  verification  gave  me  the  understanding/realization  thatSelf  alone  is  the  SUBJECT  illumining idagaM  sarvam and  never  the  entity  'me'  who  is  also  includedin  this  idagaM  sarvam. Till  now  I  was  under  the  notion  thatthe  entity  'me'  was  the  knower  which  was  an  absolute 
misconception. This notion was completely removed  by  the  mantras.

Further, it also revealed that Sruti reveals the facts of LIFEwhich we are not aware of.Once again I thank you for this wonderful piece of upadESa.
With respectful namaskars,Sreenivasa Murthy.

    On Thursday, 11 June, 2020, 6:58:23 am GMT+1, khaaksaar <musafir57 at gmail.com> wrote:  
 
 
Hari Om, Shri Murthyji and friends, Pranaams!

In ourhumble opinion, these questions can only be answered, satisfactorily, from thestandpoint of one’s own direct anubhava—hereand now—by taking recourse to the Upaniṣad mantras dealingwith one’s true svarupa. 

Accordingly,to address the central point of these questions, we present below two suchmantras from the Bṛhadāraṇyaka Upaniṣadtranslated by Swāmī Mādhavānanda: 

3.7.23 …theInternal Ruler, your own immortal self. He is never seen, but is the Witness;He is never heard, but is the Hearer; He is never thought, but is the Thinker;He is never known, but is the Knower. There is no other witness but Him, no other hearer but Him, no other thinker butHim, no other knower but Him. He is the Internal Ruler, your own immortalself. Everything else but Him is mortal.

The samemessage is reiterated in the following mantra:

3.8.11  This immutable, O Gargi, is never seen but isthe Witness; It is never heard, but is the Hearer; It is never thought, but isthe Thinker; It is never known, but is the Knower. There is no other witnessbut This, no other hearer but This, no other thinker but This, no other knowerbut This.

Furthercorroboration can be sought from the BṛhadāraṇyakaUpaniṣad mantra 3.4.2: You cannotsee the Witness of the vision, hear the Hearer of hearing, think the Thinker ofthought, know the Knower of knowledge. How so? Yajñavalkaya says you cannot see the Witness because it is thewitnessing principle itself, and so forth. 

In this regard, Shankara’s commentary on Kena Upanisad 2.4 is also worthwhile to explore: nānyat dvāram ātmanovijñānāya: There is no other door to Its awareness. (Gambhirananda’strans.). This is the uplabhadhi dvaram उपलभ्धि द्वारं....

The wholething boils down to intuiting who isthe knower, who is the seer, who is the illuminor (prakashaka) of these. It is the chaitanyavastu, the Self, the ever-present witnessing consciousness, the substratum ofall empirical dealings. 

In Āgma Prakaraṇa 12th Karika, we find: turyaṃ tat sarva druk sadā: Turīya is ever existent and ever allseeing (Nikhalananda, trans.). When this truth is known, says GK 1.7(18),duality ceases to exist-- ज्ञाते द्वैतं न विद्यते 

नान्यः पन्था विद्यतेऽयनाय॥ nānyaḥpanthā vidyate'yanāya, says the Svetasvatarupanishad 3.8: There is no otherpath.

Srigurucharansarojrajaratah,

🙏🙏🙏🙏🙏🙏🙏

On Wed, Jun 10, 2020 at 6:05 PM sreenivasa murthy via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:

 Dear Sri Shiva P,I thank you for your posting.
I may please be pardoned for the delay in acknowledging it.
With respectful pranams,Sreenivasa Murthy

    On Tuesday, 9 June, 2020, 5:41:00 pm GMT+1, Shiva P via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:  

 Namaskaram.

To whom do these questions arise? You spoke of "we" and "the senses", "the
mind", "the states". So it follows there is a relationship between "us", or
said subjectively, "me" / "you", and our senses, our mind, and our
transition between the states, that we are aware of.

There is a state of deep sleep ("turiya"), when we aren't aware of the
aforesaid body and it's senses, or the mind and it's thoughts, or even the
sense of our self (the "me" we associate with, the "ahamkara").

In that state there are no questions, no associations, and yet there was a
"you" sans any associations, which is there now too.  That is you ("tat
tvam asi"), the real you, the "atman", the eternal witness.

The "ahamkara" arises (and so does the entire universe arise), and so do
these questions we seek answers to too. The questions, the quest, and the
seeking is all the "ahamkara" (the intermediary between your body-mind, the
universe and you), looking for it's source, the "atman", the real you, for
the answer came before the question.

I hope this helps.  I don't consider myself a learned member, and I'm sure
there will be more erudite answers forthcoming.

Best wishes.

Shiva


On Tue, Jun 9, 2020 at 4:58 AM sreenivasa murthy via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Dear Friends,
>
>  How  are  we aware  of  the  senses  or  of  the  sensations
> themselves?
>
>
> How  do  we  come  to  know the  mind  or  its  intuitions  themselves?
>
>
> And  how  do  we  come  to  know  the  presence or  absence
>
>
> of  the  mind  itself  together  with  its  various  modifications?
>
> How  do  we  ksow  the  appearance  and  disappearance  of the  States?
>
> I request the learned  members  of  this  group  to
>
> clarify, in  the light of  the vedanta,  the above  doubts  of  mine.The
> clarifications  are  needed  to  be verified  here  and  now.The  help
> will be  acknowledged  with  a deep  sense  of gratitude.
> With respectful namaskars,Sreenivasa Murthy
>
>
>
>
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