Wednesday, February 29, 2012

Consciousness is ground of the universe, the consciousness is the first cause of the universe and it itself is uncaused.




There is no need of blind no faith in pursuit of truth. Pursuit of truth demands deeper self-search People do not want to think deeply because it is too troublesome. They say why worry about pursuit of truth they have enough problem in practical world.  Such mind sets are not fit for pursuit of truth. Without inner urge one should not venture into pursuit of truth. 

Blind beliefs without verification and argument and interpretation on the base of false self( ego or waking entity)  are not verified knowledge therefore it is not truth.

v  What is the use of arguing on base of the birth entity, which is not the self?

v  What is the use of knowing what happens after death when the self is birthless? 

v  What is the use of thinking of the heaven and hell when the self is not an individual and it is never born and never dies?

When formless consciousness, is the innermost self, which pervades in everything and everywhere in all the three states, what value the theoretical philosophies and scientific inventions   which are based on individual intellectuality will have.  

The consciousness is ultimate truth or Brahman. Consciousness is ground of the universe, the consciousness is the first cause of the universe and it itself is uncaused.  


Mind is in the form of universe. Universe appears as waking or dream and disappears as deep sleep.  The one which is aware of the waking or dream is neither the waking entity nor the dream entity but the soul, which is in the form of formless   consciousness, which is the innermost self.

 There was nothing, not even a trace of mind or universe prior to the appearance of the waking experience.  The waking experience is parallel dream and dream is parallel waking experience. The witness of the three states is not the waking entity or ego but the soul or consciousness.  Waking entity becomes aware of the dream and deep sleep experiences only in waking experience.  The waking experience is states of ignorance because the waking entity is unaware of the fact that it itself is not self.  Only when it starts investigating about its true existence it becomes aware of the fact that the self is neither the body nor the ego but the formless consciousness, which pervades in everything and everywhere in all the three states. 

Mandukya Upanishad says that: Samadhi and sleep are identical.




Yoga helps the yogi by giving him the feeling that the world is not worth bothering about, it detaches him from world; it makes him treat the world as a dream, i.e. an idea. It does the same to his ego to some extent because he becomes indifferent to what happens to him. But this is only feeling, he feels these things only but does not know that the world is mere mirage. Such knowledge can come only after soul-centric inquiry and reasoning and in no other way. That is why yogi cannot be Gnani. It is the difference between egocentric and soul-centric knowledge.


Yogic experience is based on individuality. Individual Feeling or opinion   that the world is unreal may change in future because all individual emotions are liable to change; and the fact is that individuals do change, as when they indulge in circumstances of practical life within the practical world   and they lose their sense of world unreality though previously they felt it. A permanent view of world as unreal or illusion can come only after soul-centric inquiry and reasoning; such knowledge cannot change.

Were one is sharp enough to grasp   he could discover the  fallacy of the three states  by soulcentric  reasoning alone and then it would not be necessary for him to have gone through yoga practice at all; that is why  yoga is for dull or middling intellects.

To know whole truth, you must know all the three states, otherwise one gets half-truth. One has to inquire in to the world that   confronts him. If one drops the world confronting him means it is his   incapacity to do deeper self-search.

On  standpoint of soul, the innermost self, Visions and Samadhi are  part of the illusion

Mandukya Upanishad  says  that:  Samadhi and sleep are identical.

 Brihad Upanishad does not advocate Samadhi. 

  In non-duality, contemplation has no meaning.

Sri Sankara says: - Yoga is not the means of liberation (page 132-133 - Commentary on Brihadaranyakopanishad.

One cannot get rid of ignorance through Yoga,  because yoga is practiced on the false self within the false experience.  Without getting rid of the ignorance, the  false self (waking entity or ego)  and the  false experience (waking experience or universe) will prevail as reality.

Those who are practicing yoga for long years and found tit it to be inadequate and useless to realize ultimate truth or Brahman   should drop yoga and  take path of wisdom in order to acquire Self-Knowledge or Brahma Gnana or Atma Gnana.

People never accept the universe is illusion it is because they are unaware of the fact that they are part and parcel of that illusion




People never accept the universe is illusion it is because they are unaware of the fact that they are  part and parcel of that illusion. The reality of the illusory universe often confuses people.
The universe is reality on the base of false entity [ego] within the false experience [waking].  The universe is an illusion on the standpoint the soul, which is the innermost self. The soul is in the form of formless consciousness.  This is because of some logical reasons. First analyze definition of Truth, and hence why the universe is not considered true.
The wisdom consists in knowing the truth, that everything [mind or physical existence] is consciousness. Freedom [truth] is always there yet one does not know it.  But to those whose reason is turned away from physicality and who have attained the serenity of the soul/self [consciousness] are quite near to the ultimate truth. 

To think once own body and his experience of the world is an illusion is difficult matter, unless one realizes the self is not physical but it is formless soul it is difficult to have glimpse of truth.
When one realizes the fact that, the self is not physical but the formless soul, naturally the body and universe becomes illusion.

The mind [universe] is emanating from soul [consciousness] means the mind is being effect from consciousness is not different from it. Deeper analysis shows it. Analysis needs deeper thinking and reasoning. Mind is whole universe thus it has a form. But where is the form in consciousness [soul] because consciousness is like an ocean and mind is like wave.  The universe is same consciousness, as the ocean produces the wave, so the consciousness produces the mind [universe].

The moment one knows the mind [universe] is consciousness, and then there is no ignorance. If one knows consciousness as self then everything is consciousness, the consciousness is second to none.  The mind is consciousness but due to ignorance one mistakes it for something else. One thinks the self is within the body; but the self is without the body and the world. 

Mind ceases to exist without the matter. Without the matter mind ceases to exist as mind but it exists as matter- less awareness or consciousness. Without the mind neither the world nor its perceiver can exist.

Without the matter there is no duality. Without duality there is no experience. Without experience it is non-dual reality. Therefore, whatever prevails without the mind is ultimate reality.

The true nature of the soul [consciousness] is camouflaged by the illusion/duality.  To know the truth one has to discover and realize the formless substance of the mind or illusion. One has to learn to view and judge the worldview on the standpoint the formless soul as self.   Self-Knowledge is the prime goal of the truth seeker. This goal is hidden within the mind as its invisible substance and witness. Therefore, it is necessary inquiry, analyze and reason in to the nature of mind/ duality/illusion in order to unfold the mystery of mind or duality or illusion.

The person, who stamped their foot on the ground to refute to show the world, is real, ignore that in dream he would do exactly the same--stamp his dream foot on the ground and assert it to be real.

  • Whatever thing remains eternal is true, and whatever is non-eternal is untrue. Since the world is created and destroyed, it is not true.
  • Truth is the thing which is unchanging. Since the world is changing, it is not true.
  • Whatever is independent of space and time is true, and whatever has space and time in itself is untrue.
  • Just as one sees dreams in sleep, he sees a kind of super-dream when he is waking. The world is compared to this conscious dream.
  • The universe is mere mirage created out of consciousness. Mirage cannot be true.



Wednesday, February 22, 2012

Bhagavad Gita does not have the majesty found in the Ashtavakra Samhita - it is simply unparalleled.



 
There are hundreds of commentaries on the Bhagavad Gita and Upanishads and other doctrines by different authors. Each one goes on spinning yarns imagining as he likes what the meaning may be. 

Through soul-centric reasoning   one becomes aware what they really meant and able to see that there is only one possible interpretation, irrespective of others opinion or imagination.  There is no need for studying Bhagavad Gita or any other doctrines in order acquire Self-Knowledge, Brahma Gnana or Atma Gnana.  

Ramana Maharishi says:-
Q by D:- Is not necessary to study the Vedas or at least the Prasthanatraya [the Bhagavad Gita, Dasopanishad and Brahma Sutras, all with commentaries]to ensure firm realization?


Ramana Maharishi:-No. Do you need all that to see yourself? All that is intellectual wealth, useful in explain doubts and difficulties if others rise them or if you yourself encounter them in the course of thinking. But to attain realization, all that is not necessary. You want fresh water to drink, but you do not require all the water of the river Ganges to quench your thirst. [Page 111/112 of Practical guide to know yourself c/e by A.R.N].


This surely indicates Sri, Ramana Maharishi’s path is independent path nothing to with the religion and scriptures. 


FROM  MAHA GITA –OSHO -- We are embarking on a rare journey. Man has many scriptures, but none comparable to the Gita of Ashtavakra. Before it the Vedas pale, the Upanishads speak with a weak voice. Even the Bhagavad Gita does not have the majesty found in the Ashtavakra Samhita - it is simply unparalleled. 


The most important thing is that neither society nor politics nor any other institution of human life has had any influence on the sayings of Ashtavakra. They are such a pure expression - transcending emotion, transcending time and death - there is nothing comparable. Perhaps this is why Ashtavakra's Gita, the ASHTAVAKRA SAMHITA, has not had much impact. 


Krishna's Bhagavad Gita has been very influential. The first reason is that Krishna's Gita is a synthesis. He is more concerned with synthesis than with truth. The desire for synthesis is so strong that if necessary Krishna doesn't mind sacrificing the truth a little. 


Krishna's Gita is a hodgepodge containing everything; hence it suits everyone, because there is something in it for everyone. It is difficult to find any tradition whose voice is not found in the Gita. It is difficult to find anyone who does not take solace from the Gita. But for such people Ashtavakra's Gita will prove very difficult. 


Ashtavakra is not for synthesis - he is a man of truth. He speaks the truth just as it is, without any artifice or coloring. He is not concerned about the listener, he does not care whether his listener will understand or not. Such a pure expression of truth has never happened anywhere before, nor has it ever happened again. 


People love Krishna's Gita because it is very easy to extract one's own meaning from it. Krishna's Gita is poetic: in it two plus two can equal five, two plus two can also equal three. No such tricks are possible with Ashtavakra. With him two plus two are exactly four. Ashtavakra's statements are statements of pure mathematics. There isn't the least possibility for poetic licence here. He says things as they are, without any sort of compromise. 


Reading Krishna's Gita a devotee extracts something of which he can make a belief, because Krishna spoke on bhakti, devotion. The karma yogi extracts his belief because Krishna has spoken on karma yoga, the Yoga of action. The believer in knowledge finds what he wants because Krishna has spoken on knowledge as well. Somewhere Krishna calls bhakti the ultimate, somewhere else he calls knowledge the ultimate, again elsewhere he calls karma yoga the ultimate. 


Krishna's statements are very political. He was a politician, a perfect politician. Just to say he was a politician is not right; he was a shrewd politician, a real diplomat. In his statements he considered and included many things. This is why the Gita suits everyone, why there are thousands of commentaries on the Gita. No one is concerned with Ashtavakra, because to accept Ashtavakra you are going to have to drop yourself - unconditionally. You cannot bring yourself along. Only if you stay behind can you come near him. With Krishna you can bring yourself along. With Krishna there is no need to transform yourself. With Krishna you can fit just as you are. 


Hence the founders of each tradition have written commentaries on Krishna's Gita - Shankara, Ramanuja, Nimbarak, Vallabha - everyone. Each has extracted his own meaning. Krishna has said things in such a way as to allow multiple meanings; hence I call his Gita poetic. You can draw out any meaning you like from a poem. 


Krishna's statements are like clouds surrounding you in the rainy season: you see in them whatever you want. Someone may see an elephant's trunk, someone sees the whole body of Ganesha, the elephant god. Someone may not see anything. He will say, "What nonsense you talk! They are clouds, vapor - how is it you see forms in them?" 


In the West, psychoanalysts use the ink blot test: just pour an ink stain onto blotting paper and ask the person to say what he sees in it. The person looks carefully and sees something or other. There is nothing there, only an ink stain on blotting paper - randomly thrown, not thrown with any design, just poured from the bottle. But the person looking at it finds something or other. What he finds is in his mind, he has projected it. 


You must have seen lines made by rain falling on a wall. Sometimes a man's face is seen, sometimes a horse's face is seen. You project onto it what you want to see. In the dark of night, clothes hanging on a line seem like ghosts. 


Krishna's Gita is just like this - you will be able to see whatever is in your mind. So Shankara sees knowledge, Ramanuja sees bhakti, Tilak sees action - and each returns home in a cheerful mood thinking that what Krishna says is the same as his belief. 


Emerson has written that once a neighbor came and borrowed the works of Plato from him. Plato lived two thousand years ago and is one of the world's rare, unique thinkers. Weeks later Emerson reminded him, "If you've read the books please return them." When the neighbor returned them Emerson asked, "How did you like them?" 


The man said, "This man Plato's thoughts are in complete agreement with mine. I felt many times:
how has this man come to know my thoughts?" Plato lived two thousand years earlier and this fellow suspects that Plato has stolen his thoughts! 


This kind of suspicion often arises with Krishna too. Centuries have passed and commentaries on Krishna keep on coming. Each century finds its own meaning, each person finds his own meaning.
Krishna's Gita is like an ink blot... it is the statement of the perfect politician. 


You cannot extract any beliefs from Ashtavakra's Gita. Only if you drop yourself as you move into it, will Ashtavakra's Gita become clear to you. 


Ashtavakra's message is crystal clear. You won't be able to add even a small bit of your own interpretation to it. Hence people have not written commentaries on Ashtavakra's Gita. There is no scope for writing a commentary; there is no way to distort or twist it. Your mind has no chance to add anything. Ashtavakra has given such an expression that no one has been able to add or take anything from it, even though centuries have passed. It is not easy to give such a perfect expression. 


Such skill with words is very difficult to come by.

Monday, February 20, 2012

Intellectuals approach is more practical, and they stuck with the reality of the practical life within the practical world, and they take it as real.




 Intellectuals approach is more practical, and they stuck with the reality of the practical life within the practical world, and they take it as real. They base judgement and argument on the Physical entity or ego ,which is false self within the false experience. thus intellectuality is limited to illusory  form,time and space.  whatever is bound by form,time and space is bound to be falsehood because the self is formless,timeless and space less eternal existence. 



Many intellectuals have a tremendous intellect; most will agree with their theories based on the ego, which is false self within the false experience. It does mean possesses Self –Knowledge or Brahma Gnana or Atma Gnana. And knowledge based on the false self within the false experience is limited to false experience (waking) therefore it is certainly not self-knowledge.


In the scientific field knowledge one can bank on discoveries of different scientists.  Newton discovered the law of gravity and Einstein formulated the principle of relativity. And scientists take it for granted that these principles are valid. It is not so in pursuit of truth. If one sage discovers the ultimate truth, it cannot be accepted blindly by the seeker without verification.  Seeker has to discover a fresh on his own to realize’ what is truth’ and ‘what is not truth’ and accept only the truth and mentally  drop the untruth .   Thus constant reflection on the subject is very much necessary in pursuit of truth.

The realists or dualist say: - the consciousness and mind are co-eternal. Each is independent o of other; each represent one complimentary aspect of reality. While the mind is present the consciousness is absent. It is through collaboration between these two aspects of reality the evolution takes place. Apart from these two aspects of reality the realists or dualist do not recognize the ultimate reality transcending these, serving as the base of these.
 
The formless consciousness is the innermost self, is the only reality and universe to be but an illusory manifestation, an appearance which is not real. Mind [universe] and soul [self] do not represent two complimentary aspect of reality because they are one in essence. Thus the essence has to be taken as reality and the illusory manifestation cannot be considered as reality because it is created out of single stuff, which is consciousness.  Thus the experience of birth, life, death and the world and form, time and space are happening within the illusory manifestation has to considered as illusion.  

Nothing can be independent of consciousness because no second thing exists other than consciousness. The whole universe without the form, time and space is consciousness.  Without the form, time and space there is no universe but it is only the formless non-dual consciousness. But this truth has to be grasped to assimilate and realize the true essence of non-duality.  

When one puts aside the imagination and has the thinker-- what does he get with thinking—he can get only a thought. Meditation is only an effort of the ego within the illusion; it is imagination based on the false self; the consciousness remaining the same with or without ideas.

'I' is in the form of mind. The mind is present  in the form of universe. The whole universe ,which appears as waking or dream.  The waking experience  is  illusion, in which man perceives the world.  the three states   are created and sustained by consciousness and finally dissolves as consciousness.  Therefore, the diversity within the consciousness is mere illusion. There is no second thing other than the consciousness, hence it is non dual. On the standpoint of the Soul or  consciousness , the innermost self ,  nothing exists, nothing ever existed; nothing will ever exit other then consciousness.

The physical existence or universe or waking  is reality on the base of physical self(waking entity or ego) . Whatever one feels as a person is reality within the physical existence (waking). If physical existence is taken as reality then there is no meaning in seeking truth because he has accepted the physical existence as truth.  Once physical existence is accepted as reality then the experiences within the physical existence prevail as reality. 

One have to learn to  view his  life from ultimate stand point , than only he will  become aware its illusory nature.  

The nature of things necessarily unpreventable and uncontrollable when one regards world as world of diversity.  Only when one is able to base his-self from ultimate standpoint and views the  three states-as as consciousness only, then he becomes aware of the unreal nature of the physical existence or mind or universe. 

One, who has realized that existence and non-existence and change are in the nature of things, easily finds repose, being unperturbed and free from ignorance.  The pain and pleasure exist as reality because of having the idea of two [duality].  To get rid of the reality of the pain and pleasure one has to find the formless substance of the duality [mind] to realize the whole diversity is created out of single substance, which is consciousness. Realizing the consciousness as ultimate truth, one becomes aware of the unreal nature of the mind, which is in the form of universe and universe  appears as waking or dream [duality] and disappears as deep sleep [non-duality] .

Serious Seekers who desirous to know the truth, for them nothing bring contentment other than acquiring the self-knowledge. For one who becomes aware of the fact that, the   self is not physical but self is formless soul or  consciousness becomes aware of the fact that, the physical existence  or  universe or illusion has no base, and its reality is in illusory in nature.    

Our individual life is nothing to do with ultimate truth or Brahman.   The individual life is reality within the waking or dream.  The three states are mere illusion on the ultimate standpoint. The ultimate truth, which is consciousness, is the substance and witness of the illusion and it is within the illusion and it is always apart and eternal.

 As person perceiving the world  thinks he is born in this world and world existed prior to him and  this conviction makes him physical oriented, thus he views and judges the worldview on the physical base therefore his understanding is limited to the physicality. 

Deeper inquiry reveals the fact that, the self is not physical but it is formless [consciousness]. On the base of formless [consciousness] as self, one becomes unreal nature of the mind, which appears as waking or dream.  Thus, the waking is as unreal as dream.