Quintessence of 10 Upanishads – 40 (brih 2)

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[(Part – 39 (brih 1)]

The brihadAraNyaka Upanishad tells us,

ब्रह्म वा इदमग्र आसीत्तदात्मानमेवावेत् । अहं ब्रह्मास्मीति । — 1.4.10, brihadAraNyaka Upanishad

Meaning: “This (self) indeed was brahman in the beginning. It knew only Itself as ‘I am brahman.’”

What appears before us in the world is not an independent material reality, but a reflection (ābhāsa) of brahman. brahman alone is the ultimate reality (vastu), and the universe is Its manifest appearance. Therefore, that which perceives is brahman, and that which is perceived is also brahman.

In daily life, the mind acts as the seer and the external world appears as the seen. The mind assigns labels and categories—spouse, family, rivers, trees—generating mental concepts (nāma) that are projected outward as solid objects (rūpa).  Continue reading →

saccidānanda

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The Nature of the Absolute

In the vast lexicon of Indian philosophy, few terms are as ubiquitous—and as frequently misunderstood—as saccidānanda (often written as sat-cit-ānanda). Used across classical treatises, prakaraṇa granthas, and modern spiritual discourses, this compound Sanskrit word is routinely translated into English as “Existence-Consciousness-Bliss.” For many contemporary seekers, this rendering conjures up visions of a permanent mystical trance, an everlasting emotional high, or an ecstatic, non-dual “feeling” to be attained through deep meditation.

However, traditional Advaita Vedānta, as systematised by Ādi Śaṅkara, offers a far more precise and intellectually rigorous account. In authentic Vedāntic pedagogy, saccidānanda is not a description of an object, nor is it a promise of unending experiential euphoria. Rather, it functions as a svarūpa-lakṣaṇa—an essential pointer or definition designed to reveal the nature of the unconditioned Self (Ātman / Brahman) by negating our false superimpositions of finitude, inertness, and mortality.

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Mandukya Upanishad and Karika (Part 3)

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Part 2

Chapter 1
Karika 6
During deep sleep, everything exists in a potential condition. From this potential condition, the waking and dream states emerge. An important Vedantic conclusion is that anything that appears to be created must already exist in a potential form. If it exists in a potential form, creation is a misnomer. There are only two states: the unmanifest and the manifest. A product (effect) is not a new entity; it pre-exists in an unmanifest form in its cause. This is the doctrine of Satkaryavada.

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Quintessence of 10 Upanishads – 39 (brih 1)

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[(Part – 38 (chAn 5)]

10.  brihadAraNyaka Upanishad 

The Upanishadic teachings are like a medicine administered to a sick patient. They help him/her to bounce back to her normal health. The Sanskrit word for “health” is “swasthata” (स्वस्थत). “swasthata” is derived from “stha” to be and “swa” in one’s normal state. Our normal healthy position gets affected, if and when we are invaded by foreign elements including alien “thoughts.” Thus far nine experts (Upanishads) have already treated us to rid us of the illness called “ignorance.” Now comes the final Specialist, brihadAraNyaka inquiring if we have come back to our normal health.  

We take it for granted that we are limited to or confined within our body-mind. That itself is our illness. It is called “ignorance.” We are not actually confined or limited to any finite form. Time and space are within me. In other words, there is no moment when we are not and there is no place where we are not present because our true nature is “Knowing.”  Our intrinsic nature is pure Knowingness (the Knowing ability) that has no form. As ‘Knowingness,’ we are formless, unbounded and all-pervasive. We are birthless and deathless. We are never “the known.” We are ever the Knower. We are eternal, immutable and indivisible.  Continue reading →

Q. 562 Ending one’s seeking

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Q: I’ve read 4 of your books, including the newest one about finding a teaching and teacher. I have been seeking for over 10 years. For the past few years, I’ve been interested in the “quick fix” from Rupert Spira and John Wheeler type teachers. However I quickly realized that the “8 minute abs” approach is just not thorough enough. My busy days in the corporate world, and with a young child, sweep me away. After reading your book, I looked into James Swartz and Rory Mackay, so I could start from the very beginning and take this step by step. I want to get self knowledge. Sadly, Rory Mackay passed away. James Swartz has a great website but the teachings seem very complicated and it feels I’m going to need to devote time I just don’t have. Do I need a personal teacher? Or will books and YouTube be enough? Can you help point me in the right direction? Much respect for your work.

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Deep Sleep, the “After-glow” and Energy Dynamics – 2/2

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[Part – 1/2]

Consciousness, History and Memory

Here we reach the central philosophical issue.

From the Advaitic standpoint, Consciousness—Brahman—is memoryless and historyless.

The body-organism has a history. It carries the effects of everything that has happened to it. The mind has memory. A past event can appear now as a memory. But Consciousness itself has neither history nor memory.

A memory of yesterday is not yesterday appearing again. It is a present mental event about yesterday. Likewise, the waking thought, “I slept well last night,” is not Deep Sleep occurring again. It is a present cognition arising in the waking mind, based upon the present condition of the body-organism and the mind’s associations.  Continue reading →

Manudukya Upanishad and Karika (Part 2)

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Part 1

Part 3

Mantra 3
The Self associated with the waker’s body is called Visva. Its field of experience is the universe obtaining in the waking state. Worldly objects are experienced because they are illumined by consciousness. Although consciousness is different from Visva, it appears to be related to external objects because of ignorance. In this sense, consciousness is said to be turned outward.
Visva experiences the waking world through nineteen instruments. They are the five sense organs, the five organs of action, the five vital forces, the mind, the intellect, the memory, and the ego.

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Quintessence of 10 Upanishads – 38 (chAn 5)

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[Part – 37 (chAn 4)]

The instruction to Narada reveals that mantras function strictly at the mental level. Realization requires us to transcend the mind entirely. From our empirical identity down to the vital force (prANa), the scriptures enumerate fifteen transient components of the individual. None of these are absolute. Even the vital force is a continuous motion–an activity rather than an unchanging reality. To awaken to Truth, we must transcend the triad of name, form, and action (nAma, rUpa, and karma). Beyond them lies the unconditioned Infinite brahman, known as bhUma:

यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति ॥ — 7.23.1, chAndogya upa.  Continue reading →

Deep Sleep, the “After-glow” and Energy Dynamics – 1/2

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We all know the feeling. We wake up after a good night’s sleep and say, “I slept very well,” “I feel relaxed,” or “I feel refreshed.” The feeling is immediate and unmistakable. Yet there is something intriguing about it. What exactly are we experiencing when we say this? Are we remembering what happened during Deep Sleep? Or is something else happening?

This seemingly ordinary morning experience opens the door to a profound question: What does Consciousness actually know when we wake up from Deep Sleep?

Deep Sleep

Advaita Vedānta considers waking, dream and Deep Sleep to be the three familiar states of experience. Yet the waking mind has no direct access to what was actually present during Deep Sleep. “Deep Sleep” is a name given from the waking state to a condition that the waking mind did not experience as an object.

Sureśvara makes this epistemological point with remarkable precision in his Bṛhadāraṇyaka Vārttika:  Continue reading →

Saṃsāra

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Unraveling the Wheel of Transmigration

In our day-to-day lives, many of us experience an underlying, persistent restlessness—a feeling of being inherently finite, vulnerable, and caught in an unpredictable universe. We chase happiness in relationships, careers, possessions, and worldly achievements, yet every gain seems shadowed by transience and the inevitability of change. In Indian philosophy, this perpetual roller-coaster of existence, characterized by the continual cycle of birth, death, and transmigration, is known as saṃsāra.

In the non-dual tradition of Advaita Vedānta, systematized by Ādi Śaṅkara, saṃsāra is not viewed as an external physical prison created by a distant deity, nor is it an inescapable cosmic trap. Rather, saṃsāra is an empirical plight rooted entirely in a fundamental cognitive error: Self-ignorance (avidyā). As Śaṅkara notes in his introduction to the Māṇḍūkya Kārikā Bhāṣya, the scriptures and teachings are undertaken specifically to reveal Brahman, because “by knowledge (vidyā), the illusion of duality caused by ignorance is destroyed”.

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