Thursday, September 4, 2014

Sage Sankara said:~ The liberation will never come, even after a hundred aeons, without realizing the Oneness.+



The look of an object will depend upon the medium through which the observer views it. In fact, our mental and intellectual conditions will determine the phenomenal world observed and experienced.  The orthodox pundit seeing Sage Sankara will see differently from the A Gnani seeing the same Sage  Sankara.  Each one of them interprets the world that they see in terms of their existing knowledge.  The orthodox see Sage Sankara as a founder of their religion and also as a guru of the Advaitic orthodox sect.  A man of truth sees Sage Sankara not as a guru but as a Gnani. 

Orthodoxy believes in their experience of birth, life, death, and rebirth, and the world as reality. Whereas Gnani sees the world is merely an illusion created out of consciousness.  Thus,  a Gnani sees no second thing other than consciousness.

The one who treads the path of wisdom gains knowledge of reality beyond form, time, and space. A  Gnani has delved into and transcended consciously all identification with the experience form, time, and space.

Similarly, orthodoxy has to be bifurcated from the path of wisdom. To know the Advaitic wisdom of Sage Sankara one has to be free from all superstitions and dogmas and orthodoxy and scriptural knowledge.  The seeker has to be more rational and scientific in his attitude.  

Sage Sankara said:~ Talk as much philosophy as you like, worship as many gods as you please, observe ceremonies, and sing devotional hymns, but the liberation will never come, even after a hundred aeons, without realizing the Oneness.

Advaitic wisdom does not begin with the ultimate truth. The ultimate truth has to be proved, not assumed. Hence, so-called philosophers who take Brahman for granted are not Gnanis at all.

Lots of Advaitins scholars will teach that all is yourself, but none of them can show that this is so, none has analyzed it scientifically, and none can prove it. Rational proof is required so that one arrives at knowing the ultimate truth or Brahman i.e. Gnana.  Theirs is mere dogma, parrotism, and repetition of what they read in scripture.  Authoritarianism merely assumes as true what another says, but what has yet to be proved.

Sage Sankara’s whole teaching can be summed up into one sentence, ‘There is nothing else but Brahman. He says that Absolute Existence, Absolute Knowledge and Absolute Bliss is Real. The universe is not real. He says that Brahma and Atman are one. The ultimate and Absolute Truth is the Self, which is one through appearing as many in different individuals. The individual has no reality. Only the Self is real; the rest, mental and physical are but passing appearances.

Sage Sankara:~  "Though I wear these robes of a Sanyasin, it is only for the sake of bread." (Select Works of Sage Sankara" also his commentary on Brihad)

Sage Sankara:~ The Gnani "should pass through life", not run away from life, and should take a middle course between seeking worldly honor and worldly abasement. ( Chap.3.4.50; Sankara's commentary to Brahma Sutras)

Genuine philosophy must be independent of religion, that in Sage Sankara himself the Saguna Brahman or a personal God is only a part of the phenomenal (if not illusory) world and the Nirguna Brahman is the only reality and has nothing to do with religion.

The main hurdle in his way of thinking is the fact that Sage Sankara did not claim to be an original thinker at all, and his philosophy took the form of commentaries on the generality of scriptures, particularly the Upanishads and the Gita. Sage Sankara was an independent thinker. His philosophy has not been taken seriously by many in India because most of the followers of Sage  Sankara are religious orthodox.

It is that philosophy in India was for centuries more an exposition of the ancient classics than the independent thought of individual thinkers as in ancient Greece or modern Europe and America.

Sage Sankara and Sage Gaudapada are independent thinkers, other schools of Indian philosophy are mere theologies. Advaitic philosophy is real philosophy. The dualistic philosophy cannot escape the charge of dogmatism.

Intelligence thoughts are not applicable to Advaitism, intelligence and thought are based on a false self (waking entity) within the false experience (waking).   The whole Advaitic philosophy is an attempt to transcend the limitations of intelligence and thought.

The two points of view A Gnani is not cut off from the experience of practical life within the practical world because Advaitic truth is neither realism nor idealism; it is beyond both these
Sage Sankara said:~ Talk as much philosophy as you like, worship as many gods as you please, observe ceremonies, and sing devotional hymns, but the liberation will never come, even after a hundred aeons, without realizing the Oneness.

Sage Sankara endeavored towards establishing the Vedic religion overthrowing Buddhism. But even he was not able to avoid the influence of Buddhism. The influence of the revolutionary atmosphere of Buddhism has reappeared in the Advaita of Sage Sankara. His inability to revive the Vedic religion that flourished before the Buddhist revolution in its pure form is discernible.:~Santthosh Kumaar 

Sage Sankara says:~ A Gnani wears no signs.+


Manduka Upanishads:~ It is very difficult to find out who is a Gnani because he bears no external mark. Neither nudity nor the religious robe has anything to do with him.

Surrendering is a religious fable. Surrendering to ‘what’ when there is only one. Devotion and surrendering are a reality on the base of the false self (ego or you) within the false experience. Thus the guru, devotion, and surrendering are part and parcel of the illusion.  
Surrendering implies duality. Realizing there is no duality leads to nondualistic Self-awareness. Self-knowledge or Brahma Gnana or Atma Gnana is the only tool to realize the ultimate truth or Brahman. 


He who thinks God is one and the soul, the innermost self is another can never be able to understand, assimilate realize the non-dualistic or Advaitic truth. 
 
It is not the man, who has to be free, but it is the Soul, the innermost 'Self' has to be free by realizing it is not the man perceiving the world. People want to get freedom, but freedom comes only when the soul wakes up without the illusory body and the illusory world (duality).  It is the soul, the innermost self is in the cage of illusion. It is the soul that wants to get out of the illusion because the illusion and the reality are one in essence. That essence is the Soul, which is present in the form of consciousness.  Thus all that man experiences within the dualistic illusion of practical life within the practical world and seeing the vision, speaking to God, seeing God are a reality within the dualistic illusion.

From the Nondualistic perspective, there is no second thing that exists other than consciousness (spirit). Thus, consciousness is the ultimate truth or Brahman or God. From the standpoint of Brahman or God, everything is Brahman or God
   
Some so many people are godmen and gurus with all their accumulated knowledge will not get the realization and inner and outer guidance to reach the non-dual destination.  Godmen, religious gurus, and yogis are not Gnanis.  A Gnani wears no signs it means he does not identify himself as Guru or teacher or swami.

Sage Sankara clearly indicates in Viveka Chudamani (2) that:~ the Knower of the Atman (A Gnani) "bears no outward mark of a holy man" (Stanza 539).

Many are good at acrobatics with words, but their knowledge is limited to the physical self.  The inner work is in progress, and the realization will happen as the conviction of formless witness grows.  Everyone’s individual experiences are not the same.   Some are so much immersed in materiality, religion, and duty-bound towards their family and society, and they do not have an inner urge because they have accepted their present experience of birth, life, death, and the world as reality. Because of this deep-rooted conviction,    they are not attracted to the path of non-dualistic or Advaitic wisdom. Some are interested intellectually in knowing the truth.

Many are interested in arguing on the base of accumulated knowledge, but they do not understand the fact that neither by arguing nor by provoking the wisdom will not dawn. The path of wisdom does not need any support from any scriptures, philosophy, and words of great people of the past because the path of wisdom is the path of verification not the path of argument.  The seeker has to get all his doubts and confusion cleared by discussing.  The seeker should not hold his accumulated knowledge as a yardstick. The ultimate truth or Brahman cannot be compared with any other knowledge because they merely  knowledge expounded      

Amid distractions, the Self is undistracted. In meditation, it does not meditate. Foolish, it is not a fool. Knowing everything, it knows nothing.

Gnani does not want to think of the ego, therefore he does not do or say anything to make himself appear superior to others, or to pretend to know more than others.  If a person spends his time in Samadhi, he is not a Gnani but he is only a yogi. The Gnani is as alert and awake to what is happening to him externally as all other people: he is not a yogi in Samadhi. A yogi does not know the ultimate truth or Brahman because he believes his Samadhi as Brahman. The Gnani has realized the world in which he exists is merely an illusion created out of consciousness.  And consciousness is the ultimate truth or Brahman. 

Gnani mixed with the company of people from all walks of life, behaving as they did, not claiming to be different from them.  He occasionally is dropping some words, giving some suggestions which created curiosity to know the reality beyond form, time, and space. Thus, he will instill hope into the seeker's hearts that is really possible to acquire self-knowledge or Brahma Gnana or Atma Gnana.

A  Gnani will neither talk too volubly like shallow persons nor observe complete silence like some yogis and gurus. He will talk as much as is necessary but no more. Thus, he follows the inner (mental)   path, the formless path.

A Gnani chooses no religion, dress, thing, speech, actions, vocation, or posture to show off that he is a Gnani, that he is different from others. That would indicate distinctness or separateness.  A Gnani is fully aware of the fact that the experience of form, time, and space are one in essence.

This realization in its fullness brings absolute harmony between thought and action and makes the Gnani.   A Gnani desires to share self-knowledge or Brahma Gnana or Atma Gnana to humanity before he disappears from this illusory world and thus keeping it alive in the illusory world.  He alone can be a true Gnani who is soulcentric.

A Gnani sees the sameness in all; this means he sees them all without exception as ideas.  Peace will be disturbed only if one recognizes a second. Hence,  the mystic's peace is temporary; the only enduring peace belongs to the Gnani.

A Gnani who knows reality interprets everything according to its light. It is not enough to write books to bring people to the realization of nonduality or Advaita, perfect understanding, assimilation, and realization are also necessary.

Dattatreya's Song of the Avadhut 1.36-42:~ Non-duality is taught by some; some others teach duality. They don't understand that the all-pervading Reality is beyond both duality and non-duality.

The self-styled gurus talk of ripeness and effort, of merits and achievements, of destiny and grace; all these are religious fable propagated by Gurus and yogis.  Instead of helping, they obstruct.

Sage Sankara page 482:~ On Gnani: "The knower of Brahman wears no signs. Gives up the insignia of a monk's life…his signs are not manifest, nor his behavior." 


When the knower of Brahman (Gnani) wears no signs it means he does not identify himself as Guru or teacher or Swami.

A  Gnani has the world, acts, and lives normally in it, but does not regard it as a separate thing. The Gnani is always aware of the soul, the innermost self, and though he sees a thousand things, he will not forget it.

A Gnani will not show off nor boast; he is a commoner, he never acts as an extraordinary one. Gnani does not want to think of the ego, therefore he does not do or say anything to make himself appear superior to others, or to pretend to know more than others.

The ordinary person thinks "this is a world "; "that is Me” etc. whereas the Gnani thinks "this is Brahman (consciousness); everything is Brahman." etc.

A  Gnani practices action or inaction as he wishes, but he will be concerned with the welfare of humanity in either case.

A Gnani does not try to eliminate thoughts but he accepts or knows them as the Soul, which is present in the form of consciousness.  He knows that the mind (universe) and soul (self) are one in essence. And that essence is consciousness. 

The Gnani uses sense-objects because he sees they are as consciousness. He is fully aware of the fact that practical life within the practical world is merely an illusion created out of consciousness.  He is fully aware of the fact that it would be foolish to observe celibacy within the illusory world in which he exists.  

Manduka Upanishads:~ Even the Gods cannot find out who is a Gnani because he bears no external mark. Neither nudity nor the religious robe has anything to do with him.

A Gnani cannot have the idea of giving up, renouncing the world or some object or person in the world, because that would connote the idea of duality. Knowing no second thing at all there remains nothing to be given up.

A Gnani, on attaining realization, will not give up his vocation in life but will continue it as before. If he was a billionaire, he continues so, if a peasant, he will remain one. He still does his duty, but he is fully aware of the fact that his practical life within the practical world is merely an illusion.

It is not correct to say that, a Gnani sees only good everywhere and never evil. He is fully aware of the evil things, he knows when he is being taken for a ride, but he remains unperturbed though acting as required.  He recognizes what is bad and what is a good practical point of view and what is real and what is an illusion from the ultimate standpoint.

Lord Krishna himself says that he can do nothing to make a man intelligent straight away. The adepts give Prasad, blessing, initiations, mantras, etc. only to confer temporary peace of mind, to help you to get rid of worries, but not to confer Gnana. The capacity to receive it must first be inborn in man by evolutionary degree.

When a mother sees a child running away towards the road she has to warn the child against getting crushed in the traffic, because the child is ignorant. Similarly,  a Gnani, knowing the truth about the dangers of this world, the sufferings which it can bring warns and guides and teaches the ignorant humankind. Otherwise, they fall into great suffering through ignorance of the truth, which is hidden by the illusory form, time, and space.

All the individual experiences good or bad, positive or negative are happening within the waking experience. The waking experience is a  reality within the illusion.  Whatever is experienced within the waking experience has no value,  because it is merely an illusion.  The whole waking experience is present in the form of physical awareness. Man and his experience of birth, life, death, and the world are a reality within the illusory waking experience. The sense of duality is present only when waking or dream is present. In deep sleep, there is only the non-dualistic reality.

There is neither guru nor disciple, nor teaching because everything is the soul, the innermost self or consciousness. That is why Sage Sankara said: The soul, the innermost self is Brahman ~ that is,  the soul is the ultimate truth or Brahman.

The seeker has to grow from the inside out by soulcentric reasoning. None can teach him none can make him reach the ultimate end of understanding. There is no other guru, but the formless Soul, the  Self.:~Santthosh Kumaar 

Sage Sankara’s Advaita as the fairest flower of philosophy.+


Swami Vivekananda aptly described Sage Sankara’s Advaita as the fairest flower of philosophy that any country of any age has produced.

The Advaitic truth is a rational or scientific truth declared by Bhagwan Buddha and Sage Sankara centuries back,  but unfortunately, the original essence of the rational Advaita is lost mainly,  because of orthodox adulteration and add-ons,  which are based on the ego (waking entity), which is the false self within the false experience (waking). 

The seeker has to first indulge in deeper self-search without scriptures and understand assimilate the Advaitic truth,  which leads to self-awareness. Thus, soulcentric thinking, reasoning, and judgment are very much necessary in pursuit of truth. 

Sage Gaudapada:~  The non-dual Atman is realized when the individual self (jiva) is awakened from its ignorance. Atman is unborn, dreamless, sleepless, and motionless and is beyond duality. It is cognition at its purest. It is Brahman- Ayam Atma Brahma, this Atma is that Brahma; Thus epitomizing the core of Upanishad teachings.

Sage Gaudapada expands further on these states of consciousness. The Self is AUM. It represents the manifest and un-manifest aspects of Brahman. It is the single syllable that symbolizes and embodies Brahman, the Absolute Reality. It is the Pranava that pervades all existence and is our very life-breath.

Vaisvanara in the waking state is A the first part of AUM, One, who realizes this, attains his desires.

Teijasa in the dream state is U the second part of AUM. One, who realizes this, attains knowledge.

Prajna in deep sleep is M the third part of AUM, concluding the sounds of the earlier two parts. One, who realizes this, attains a compressive understanding of all.

The Syllable AUM in its entirety stands for the fourth state, Turiya the one beyond the phenomenal existence, supremely blissful and non-dual.

AUM in its integral whole stands for the fourth state which is transcendental, devoid of phenomenal existence, and is the source of all existence. AUM represents Ultimate Reality. 

AUM is thus verily the Self itself. One who realizes this merges into that Self. Meditate on AUM as the Self.

Sage Sankara ’says:~ "Kuruthe Ganga sahar gamanam Vratha paripal mathva dhanam. Gyana Vihine.Sarva Mathene.”

Gnana is common to all religions.  There is nothing like One Gnana for a Hindu and another for a Christian.

The entire philosophy of Sage Sankara can be summed up in the following statement:-

Brahma Satyam, jaganmithya, jivobrahmaivanaparah:
- Brahman alone is real; the world is non-real and the individual Self is essentially not different from Brahman.

This is the quintessence of Sage Sankara’s metaphysics.

The consciousness is the one single reality or Brahman.  The individual self is a reality within the duality. There is no individual in the realm of the non-dual reality.

Advaita says:~  One alone exists, and the rest is all superimposition on that One, due to ignorance.

Through a systematic inquiry into the nature of the mind, which is present in the form of the universe, one arrives at the position that the soul, the innermost self, which is present in the form of consciousness, is the ultimate truth or Brahman.

The Soul, the Self is constant and, therefore,  real, while the phenomena constituting the universe are constantly changing and, therefore,  unreal. The final conclusion is that the form, time, and space or the universe are one in essence. That essence is consciousness. Thus, no second thing exists other than consciousness.

The seeker of truth has to take into account all three states of our existence, which is waking, dream, and deep sleep ~ in waking or dream one experiences duality,  and in deep sleep, there is only non-duality. In order to obtain a complete picture of our existential reality, we need to include evidence from all three states. This is the phenomenology of consciousness.  

The consciousness is one only, without a second.  One experience the manifold universe ignorance ~ led illusion “covers" the One and "projects" the Many. The illusion is the veil on consciousness. In truth, only One, non-dual Reality is all there is.  The consciousness is all-pervasive. It is intrinsically Real, self-effulgent, infinite, undifferentiated Pure.


When the soul, the innermost self, wakes up to its own formless nondual true nature, the ignorance ceases, and the illusion, which is present in the form of duality never again experienced as reality.

The show of the illusory duality, however, continues, as before. Only our identification with a particular actor's role is gone forever because the self is in its own awareness.

Self-awareness is Brahmic Bliss! This state is already ours always in deep sleep in a "general" way. When the Self-Knowledge dawns then one is awake to it in a "special" way in the midst of duality.

Atman=Brahman or the innermost Self, capture the essence of the immanent (Self) and the transcendent (Brahman) Reality. Humanity has not yet conceived a more lofty conception of its position in the universe.


Advaita only means the negation of duality. The soul, which is present in the form of consciousness, is the ultimate truth or Brahman. Consciousness is the cause of the origin, maintenance, and withdrawal of the universe is Advaita (i.e. non-dual), which means that consciousness transcends all conceptions, positive and negative. Nothing positive can ever be imagined or said about it.


Consciousness is existence absolute, awareness absolute.  Existence absolute means that consciousness is not unreal or non-existent. And it is not the unconscious.  Nothing positive can be stated about consciousness.:~Santthosh Kumaar 

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


Man has many scriptures, but none comparable to the Gita of Ashtavakra. Before it the Vedas pale, and 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.- OSHO:~ 

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 license 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?"

Krishna's Gita is just like this ~ you will be able to see whatever is in your mind. So Sankara 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.

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 inkblot... 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. 

This is why I say we are starting off on a rare journey. 

Politicians have no interest in Ashtavakra. Not Tilak, not Aurobindo, not Gandhi, not Vinoba: none of them has any interest, because with Astavakra they cannot go on playing their own games. Tilak's interest was to inspire nationalism. He wanted the whole country to get involved in action -- and Krishna's Gita was helpful. Krishna is ready to lend a shoulder to anyone. Whosoever wants to steady themselves on his shoulder and shoot their bullets -- Krishna is ready. The shoulder is his, you can take the opportunity to hide behind it. And shooting from behind his shoulder makes even bullets appear significant. 

Ashtavakra doesn't allow anyone to even rest their hand on his shoulder. So Gandhi is not interested, Tilak is not interested, and Aurobindo, Vinoba has nothing to do with him, because they cannot impose anything. There is no room for politics -- Ashtavakra is not a political being. 

This is the first thing you need to keep in mind... such crystal clarity, an expression like an open sky with no cloud in sight, you cannot see any forms. Only when you drop all forms, become disidentified with all forms and get connected with the formless, will you be able to comprehend Ashtavakra. If you really want to understand Ashtavakra you will have to descend into the depths of meditation. No commentary, no interpretation will be of any help. 

And for meditation Ashtavakra does not ask us to sit and chant "Ram, Ram." He says that anything you do will not be meditation. How can there be meditation when there is a doer? As long as there is doing, there is an illusion. As long as the doer is present, the ego is present. Ashtavakra says becoming a witness is meditation. Then the doer disappears; you remain only as a watcher, nothing but the observer. When you are nothing but the observer then only is there darshan, seeing; then only is there meditation, then only is there wisdom.

Before we enter the sutras, it is necessary to understand a few things about Ashtavakra. Not much is known as he was neither a social nor political man, so no historical record exists. Only a few incidents are known -- and they are just wondrous, hardly believable. But if you understand them deeply the significance will be revealed.

Wednesday, September 3, 2014

Jesus’s version of Nonduality or Advaita.+


From the perspective of the Spirit, which is God the world in which we exist is merely an illusion. Thus, whatever happens within the illusion is bound to be an illusion created out of the Spirit.
Bible says: ~ “God is a Spirit, and they that worship God must worship God in Spirit and in Truth (John 4:24)”, 

God is not physical. God is the Spirit. God is the Soul, the innermost Self.  God is birthless and deathless because God is formless, timeless, and spaceless existence.

The birth, life, and death happen within the illusory world, which is created out of God, which is present in the form of the Spirit. 

Jesus said: ~ "Those who seek should not stop seeking until they find. When they find, they will be disturbed. When they are disturbed, they will marvel, and will reign over all." (Gospel of Thomas 2)

Gospel Thomas logian 22:~ Jesus saw infants being suckled.  He said to his disciples, “These infants being suckled are like those who enter the kingdom.”

They said to him, “Shall we then, as children, enter the kingdom?”

Jesus said to them,  “When you make the two one, and when you make the inside like the outside  and the outside like the inside, and the above like the below, and when you make the male and the female one and the same, so that the male not be male nor the female is female; and when you fashion eyes in the place of an eye,  and a hand in place of a hand, and a foot in place of a foot, and a likeness in place of a likeness; then will you enter the kingdom.”

Santthosh Kumaar: ~ When one realizes mind (matter) and Soul (spirit), the innermost 'Self',  are one in essence then there is no place for the duality. Without duality, the universe ceases to exist as a reality. Without the universe, your existence within the universe is merely an illusion because there is scope for two because everything is created out of single stuff.   That single stuff is consciousness or Spirit. The spirit of consciousness

Until one thinks he is an individual separate from this world,  he remains in the realm of duality.  Duality is the product of ignorance.  When the wisdom dawns, then the ignorance vanishes. When the ignorance vanishes, then the duality never remains as reality. :~Santthosh Kumaar 

Peoples, views of Advaita are based on dualistic perspective that is why all confusion.+


People's views and judgment of Advaita are based on the dualistic perspective which is why all confusion.  From the nondualistic perspective, ‘me’, you, others, and including the world and all our discussion and argument have no value because there is unity in diversity.

By saying ‘Self’  is everything Self is an endless river within the domain of duality or ‘Self' is this or ‘Self is that’, without realizing ‘what Self is?’ is not Advaitic wisdom.

The Soul, the 'Self'  is self-evident. It is not established by extraneous proofs. It is not possible to deny the Soul, which is present in the form of consciousness, because It is the very essence of the one who denies It. 

The Soul is the basis of all kinds of knowledge, presuppositions, and proofs. Self is within, Self is without; Self is before, Self is behind; Self is on the right, Self is on the left; Self is above and Self is below. The Soul is not an object, as it is, beyond the reach of the human eyes.

Sage  Sankara:~  VC~.61-For one who has been bitten by the serpent of Ignorance, the only remedy is the knowledge of Brahman. Of what avail are the Vedas and (other) Scriptures, Mantras (sacred formulae), and medicines to such a one?

VC-  v6~ Let erudite scholars quote all the scripture, let Gods be invoked through sacrifices, let elaborate rituals be performed, let personal gods be propitiated---yet, without the realization of one‘s identity with the Self, there shall be no liberation for the individual, not even in the lifetimes of a hundred Brahmas put together.

Sage Sankara goes on to say: ~ A sickness of not cured by saying the word “medicine.” You must take the medicine. Liberation does not come by merely saying the word “Brahman.” Brahman must be experienced. Until you allow this apparent universe to dissolve from your consciousness until you have realized Brahman, how can you find liberation just by saying the word Brahman? The result is merely noise. Until a man has destroyed his enemies and taken possession of the splendor and wealth of the kingdom, he cannot become a king by simply saying “I am a king.”

A buried treasure is not uncovered by merely uttering the words: “Come forth.” You must follow the right directions, dig, remove the stones and earth from above it, and then make it your own. In the same way, the pure truth of the Atman, which is buried under Maya and the effects of Maya, can be reached by meditation, contemplation, and other spiritual disciplines but never by subtle arguments.

Self-knowledge is the ultimate knowledge based on the soul. the innermost self, whereas scientific knowledge is based on the ego(you), which is the false self within the false experience. 

When one goes into the annals of the history, t looks like the true Advaita expounded by Sage Sankara and Sage Goudpada was lost or mutilated by the Advaitic orthodoxy because the preaching and practice do not match. The Advaitic Orthodoxy is based on the experience of birth, life, death, and the world as a reality, whereas the Sage Sri, Sankar declared the world is an illusion. thus, the experience of birth,  life, and death that happens within the illusory world is bound to be an illusion. 
 
It is necessary for the seeker to do his homework, and verify the validity of all the claims, rather than blindly believe, what others expound as knowledge, till; the un-contradicted truth is obtained.

The seeker must have the courage of Bhagavan Buddha to accept the truth and reject the untruth. Since Buddha rejected religion, the idea of God, and scriptures, therefore, it is evident that he has gone through every aspect and verified and found them to be inadequate and useless for the pursuit of truth.

Even Buddhism is mixed up with regional culture and traditions of the local religion, wherever it existed. Thus getting the full essence of Buddhism is very difficult.

The scriptures are for ignorant masses, who wholly accept the material world as it presents itself. Advaitic Wisdom is for those who have begun to realize that things are not what they seem.:~Santthosh Kumaar 

The veil of ignorance, which is in the form of form, time and space, will vanish.+


Advaita is the nature of the Soul. The Soul is present in the form of consciousness is one unified whole.  When the Soul, the Self remains in its own awareness, then there nothing exists other than itself. 

The form, time, and space within the dream become falsehood when waking takes place. Similarly, the form, time, and space of the waking are also becoming falsehood when wisdom dawns. The wisdom dawns only when one realizes, that the Self is neither the waking entity nor the dream entity. 

Thus, it is erroneous to judge and reason and conclude the ultimate truth on the base of the waking entity(ego) and the waking world, because the waking experience itself is an illusion.

Suppose, you were holding the same view in the dream, all your experiences and views are reality within the dream. The dream becomes unreal when waking takes place. Similarly, waking becomes unreal when you become aware of the fact that, the self is not an individual.  Thus, whatever individual experiences experienced within the waking is as unreal as a dream
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Until one thinks of his body as the body and his experience of the world as the world, it is impossible to grasp Advaitic truth, because his views and judgments are based on physical self (ego) with the physical existence(waking).  Individuality is a reality within the waking experience, but the waking experience itself is a falsehood. 

Thus, holding the view as an individual within the false experience leads to hallucination.  The waking experience is a parallel dream, and the dream is a parallel waking experience.

A perfect understanding of 'what is what’ removes all sorts of obstacles in the pursuit of truth.  

Only through constant repetition of the subject matter in my posts and blogs will make one think differently, but it also creates more doubts and confusion in his subconscious, and his inner urge to know the truth even more intense. And it also helps to overcome some of our conditioning, which we have inherited from parental grooming and circumstances.    

The veil of ignorance, which is in the form of form, time, and space, will vanish when the wisdom dawns.  Thus, the division within consciousness also no longer remains a reality.  

Thus, the illusory reality loses its luster of reality in Self~ awareness.  One knows his body, ego and his experience of the world as a mere mirage created out of consciousness.  Thus, consciousness alone is a reality and the forms and names and things are merely an illusion.

Those who see the universe as a reality may try to deny it.  The Soul, the Self, has nothing to do with the experience of birth, life, and death because it is birthless and deathless.  In Self-awareness, one sees his body, ego, and universe but he is fully aware of the fact that they too are nothing but consciousness.  Thus, there is unity in diversity. 

If one thinks he is born in this world grew up and got married and has children and grandchildren and he is 90 years of age in a dream and when he wakes up the dream becomes unreal. 

The form, time, and space of the dream were reality within the dream. Similarly, the form, time, and space will prevail as a reality until the waking entity becomes aware of the fact, that it is not the Self, but the Self is the Soul, which witnesses the coming and going of the three states. 

If one dreams that he was a  poor farmer, but he did not know that his ancestors had buried a large quantity of gold under the ground in his field when someone who knows the secret informs him about the treasure, he discovers the treasure and lives happily, but when he wakes up,  the dream reality is never again becoming a reality.  Similarly, when wisdom dawns the waking reality never again prevails as a reality. 

Blinded with the illusion very few grasp the non-dualistic or Advaitic truth. Only a few escape from the web of illusion, and only a few will be able to acquire nondualistic or Advaitic wisdom.

The non-duality has to be grasped in the midst of the waking experience (duality or mind or universe).  That is, being aware of the truth and untruth, reality and unreality. And able to establish himself in the truth and able to view and judge, the three states, on the base of the Soul, the innermost self. The Soul is present in the form of consciousness. The consciousness is the ultimate truth or Brahman.

It is unfortunate people are stuck with their accumulated ideas based on the false self, imagine nonduality and say nothing exists other than the source. But a Gnani says everything exists (illusion) but everything is created out of the Soul (spirit or consciousness).  

Everything rises from the Soul (spirit or consciousness) and subsides as the Soul (spirit or consciousness). Thus, the whole diversity has no relevance, from the standpoint of the Soul as the Self.

Everything (universe or illusion or matter) is the consciousness (Soul or Spirit) realizing the three states are created out of consciousness (Soul or Spirit).

Awareness is the nature of the Soul (spirit or consciousness) because there is no second thing that exists other than the Soul (spirit or consciousness), the Self. Thus, consciousness is the ultimate truth or Brahman.: ~Santthosh Kumaar