One Without Doubt

On the path to the Truth one may be considered to pass through various stages. In reality, no such stages exist, as you have always been, will be and can be none other than the Absolute.  Such descriptions are therefore relative in nature and should be considered as such. The seeker (mumukshu) is the earliest stage when one is interested in knowing the Truth and one who is willing to listen to the Master or Guru with keen interest. The Aspirant is one who has absorbed the teachings of the Guru and is adept in putting the teachings into practice. The Aspirant has intuitive knowledge and experience of the Truth or Self. The one who is well established in the Truth and has merged with the Absolute is the Sage or the Accomplished.

The Sage or the Accomplished has merged his identity with the Absolute. The Sage has banished all doubt about the nature of the Truth or his True Nature. The Sage is unmovable in his conviction about his True Nature. The difference between an Aspirant and the Sage is the complete absence of doubt in the Sage. When the Aspirant becomes doubt- free and has unfailing conviction, he may be recognized as a Sage.

Initially, the Aspirant may have some doubts about his experience of the Self or the nature of the Truth as heard from the Guru. But, upon continued contemplation (nidhidhyasana) on his True Nature, the Aspirant becomes doubt-free. Knowledge with doubt is false knowledge. Spiritual action carried out with doubt will not succeed in getting the seeker to his goal. Devotion with doubt is useless to the seeker and is a sign of a false devotee (Bhakta).  Spiritual life with doubt is utterly useless. Pilgrimages done with doubt are useless and serve to only increase the doubt. Living with doubt, gaining spiritual knowledge with doubt, and listening to the Guru with doubt are all useless and unlikely to result in achieving the spiritual goal of Liberation (mukti).  All greatness achieved by one with doubt is useless.

It is ridiculous for one with doubt to boast about his knowledge of the scriptures for such talk is rudderless and only amounts to meaningless babbling.  The one with doubt knows well that there is no satisfaction in this type of false knowledge and is indeed actually miserable in his own bondage.

True Knowledge is free of all doubt and is conviction itself.  So, how does one overcome doubt? Doubt can be overcome by continuous contemplation on the nature of one's own True Self. Doubt is overcome by complete faith in the Guru. Doubt is overcome by continuous discrimination between the true and the false.  Doubt is overcome by complete surrender to the Guru. Body identification leads to sustenance of doubt. One who is thoroughly convinced that he is indeed the Supreme Self is indeed the Sage. What attributes can you give to the Sage who has no form and has merged with the Absolute?

Only the Rare One

Please consider this as the blog for the month of November 2013.

Although the Knowledge of Nonduality and the Truth is freely available and accessible, it is but a few who will ever approach it with a sincere desire. A few curious people may be inclined to dig a little deeper into the subject matter. Most will listen to the teachings of non-duality with a detached interest and then subsequently completely forget about it.  Out of the many, perhaps one person may actually feel an unquenchable thirst to not rest until the Truth is realized. Such a one is indeed very rare and fortunate. Such a one may look and behave like any other individual but make no mistake that once one has a conversation with him/her, there is no doubt about the profundity of his/her statements and observations.  Only a Jnani will recognize another Jnani immediately. All others will perhaps hear out the Jnani and come away with either nothing or else an observation that the talk was "deep" or "way over my head".

Despite the obvious simplicity of these teachings, one may not comprehend what is being pointed to. The reasons are many, but the main ones are the persistent identification with the body, lack of unquestioned faith and trust in the Guru, lack of a sincere desire, looking for some sort of gain from this Knowledge, feeling of superiority over others even if the knowledge gained is limited,  failure to continue to be devoted to the Guru, lack of eternal gratitude to the Guru, lack of humility and lack of compassion for others who may not understand this teaching. Basically, most of these reasons point to the fact that one believes himself or herself to be an entity, a person, despite the repeated explanation by the Guru that you are NOT an entity and all that you really, really are is the limitless Consciousness.  Keeping the ego alive and well fed is perhaps a major cause for the Understanding not to occur.

But, the rare one will drop all objections and obstacles to allow for the pointers from the Guru to penetrate deep inside. With continuous nurturing, analysis and meditation over the teachings of the Guru and with a sense of deep gratitude and reverence towards the Guru, the rare one will develop a deep conviction about the Truth. Once, the teaching has taken root, it will continue to grow no matter what one does and does not do. Unlike other kinds of knowledge, this Knowledge of the Truth continues to grow and get stronger. To go around thinking that one is the body and the mind, despite all the instructions and teachings of the Guru is indeed foolish.

Enlightenment in Five Verses- Part Three

Please read the preceding parts of this blog before proceeding to read this one. This is Part Three.

Verse 2

ब्रह्मैवाह्मिदम जगच्च सकलं चिन्मत्रिविस्तारितं
सर्वं चैताद्विध्य्या त्रिगुनायोशेषं मया कल्पितम ।
इथं यस्य दृढा मतिः सुखतरे नित्ये परे निर्मले
चन्दलोअस्तु स तु द्विजोअस्तु गुरुरित्येषा मनीषा मम ॥ २

I am Brahman or pure consciousness. It is the pure consciousness that appears as this universe. This play of universe is conjured up by me because of ignorance (avidya) and expressed by the three Gunas or Attributes (sattva, rajas and tamas) of the mind. One who has attained this definite realization about Brahman, which is bliss itself, eternal, supreme and pure, is indeed my Guru, whether he is an outcaste or a brahmin. This is my conviction.

Verse 3

शास्वन्न्स्वरमेवा विश्वमखिलं निश्चित्य वाचा गुरोः
नित्यं ब्रह्म निरंतरं विमृशता निव्याज्शान्तात्मना ।
भूतं भावि च दुष्क्रुतं प्रदहता संविन्मये पावके
प्ररब्धाय समर्पितं स्वव्पुरित्येशा मनीषा मम ॥ ३

He who has come to the definite conclusion, after reflecting on his Guru's word, that the universe is permanently in a state of flux and change and is perishable; he who with a calm and pure mind constantly meditates on Brahman; he who has burnt all his past and future residual tendencies (vaasanas) in the fire of Pure Knowledge, submits his present body to live through and exhaust its present destiny, he alone is my Guru, whether he is an outcaste or a brahmin. This is my conviction.

This verse may need some explaining since the verse states that the enlightened person merely submits his or her body to the operation of Praarabdha Karma. You are probably already familiar with the concept of Karma. Karma can be loosely defined as the results of actions or the destiny based on actions. There are three categories of Karma. (1) Sanchita Karma - the accumulated results of actions in past births. (2) Praarabdha Karma - the results of past actions which have given rise to the present body and (3) Aagaami Karma - the results of actions performed in the present birth. For a person who upon contemplating on the words of the Guru has attained the Ultimate or Pure Knowledge of the Self, Sanchita and Aagaami karma (upto the time of attainment of Knowledge) are completely destroyed. After the dawn of Self Knowledge, any action performed does not produce any result in the form of merit or demerit. However, the second category of Praarabdha Karma is not destroyed upon attainment of Self Knowledge, and must be exhausted by living through the experiences of the present body. Once the Praarabdha Karma is exhausted, the body of the enlightened person falls and the jivanmukta (the one who is liberated while still having a body) becomes videhamukta ( one who is liberated after leaving the body).  Simply put, one who has attained Self Knowledge is no longer the Do-er of actions and hence there are no more merits or demerits attached to the actions of the body or mind, since he is neither the body nor the mind.

Verse 4

या तियार्न्ग्नार्देव्ताभिराह्मित्यांतः स्फुटा गृह्यते
यभ्दासा हृदयाक्ष्देहविश्या भांति स्वतोअचेतनाः ।
तां भास्यैः पिहितार्क्मंदाल्निभां स्फूर्ति सदा भावयन
योगी निवृत्मंसो हि गुरुरित्येषा मनीषा मम ॥ ४

The Self or pure consciousness is experienced as the "I" by all creature, plants, animals, humans and angels. It is by the Light of this pure consciousness that the inert and insentient body, mind and senses appear to be sentient. Just like the sun which illumines everything even if hidden behind a bank of clouds, the Self is concealed by the very mind, senses and body which it illuminates. The yogi, who with a quiet and calm mind always meditates on this Self, is my Guru. This is my conviction.

The sun is responsible for the production of clouds by evaporation of the water in the oceans. The clouds are visible because of the light of the sun. The same clouds may however hide the sun from our view. In the same way, the body, mind, and senses which owe their sentiency to the Self may conceal the Self by becoming absorbed in the world of objects. The Self can be realized by withdrawing the mind and senses from the external world.

Verse 5

यात्सौख्याम्बुधिलेश्लेशत इमे श्कद्यो निव्रुता
याच्चित्ते नितरां प्रशान्त्कालने लब्ध्वा मुनिनिर्व्रुतः ।
यस्मिन्नित्यासुखाम्बुधाऊ गलित्धिब्रह्मैव न ब्रह्मविद
यः कश्सित्सा सुरेंद्रव्न्दित्प्दो नूनं मनीषा मम ॥ ५

The yogi's mind experiences that Ocean of Bliss during moments of total stillness. That Ocean of Bliss is verily Brahman and a tiny droplet from which is sufficient to make Indra and others feel contented and happy. Such a person whose mind has become dissolved in this Ocean of Bliss is not a mere Knower of Brahman but Brahman itself.  Such a rare one whose feet are fit to be worshipped even by the King of Gods, he alone is my Guru. This is my conviction.

The knower of Brahman is one who knows that one is not the body-mind complex but Brahman itself. Hence, knowing Brahman means one who remains as Brahman.  In fact, everyone is Brahman, but they do not know it. It is not the attainment of a new state as such. Liberation or Moksha is nothing but removal of false identification with the body-mind complex. By removal of this false identification, one realizes one's own True Nature which is the infinite Ocean of Bliss, i.e. Brahman itself. In this classic example in advaita literature, a coiled up rope is mistaken for a snake when a man encounters a rope in the dim light of  dusk, and gets panicked. However, when the same rope is examined in bright light, it becomes evident that it is only a rope and not a snake.  It is not that the snake was there and it disappeared after examining the rope in light. There never was a snake to begin with and the whole idea was a creation of the mind. In the same way, one mistakenly thinks of oneself as a Jiva (individual) who is in bondage. But when one does self inquiry, it becomes evident that one always was and will be Brahman and it was just the wrong notion of being an individual that has disappeared in the light of knowledge. There never was an individual who is in bondage to begin with. It was just ignorance that created the concept of bondage and being an individual. Thus there is no such thing as bondage or liberation just like there never was any snake in the rope.

Enlightenment in Five Verses - Part Two

Please read part one of this blog before reading this part and subsequent parts.

Sri Shankara answers to the questions posed by the Chandala:

Verse 1

1.जग्रत्स्वप्न्सुषुप्तिषु स्फुत्तारा या संविदुज्ज्रुम्भ्ते
या ब्रह्मिदिपिपीलिकान्त्त्नुशु प्रोता जगत्साक्षिणी ।
सैवाहं न च दुश्यवास्त्विती दृढप्रज्ञापि यस्यास्ति चेत
चन्दलोअस्तु स तु द्विजोअस्तु गुरुरित्येषा मनीषा मम ॥ १ 

If a person has attained the firm knowledge that he is not the object of perception, but instead is the one Consciousness which illumines the three states of waking, dream and deep sleep, the one Consciousness which is the sole witness of the whole universe and is the one Consciousness which dwells in all bodies from that of the Creator Brahma to that of an ant, the he alone is my Guru, irrespective of whether he is an outcaste or a brahmin. This is my conviction.

Let us try to analyze this verse. Consciousness is present in all the three states of waking, dream and deep sleep. In the waking state, the physical body, the senses and the mind function and experience the external objects. In the dream state, the body and the senses do not function, but the mind creates objects and events and experiences them. In deep sleep, the body, the senses and the mind do not function but there is no doubt that consciousness is still present since one easily verifies upon waking up  that he or she was asleep.  Simply put, in the waking state, the presence of consciousness is obvious because of the experience of the external objects and in the dream state, the mind creates the objects and experiences them. In the deep sleep state, it may appear as if there is no experiencing, but the fact that you remember you slept happily, is the verification of the presence of experiencing.  One can remember only what one has experienced previously. It is therefore obvious that consciousness was present during deep sleep and both happiness and ignorance were experienced.  This one consciousness is the sole witness of all experiences as well as absence of experiences. This consciousness is the inner Self that dwells in all creatures and is the same, irrespective of the shape or form of the body of the creature. Thus, this one consciousness is the only subject. The external objects are perceived by the senses. The senses are perceived by the mind. The mind is perceived by consciousness or the Self. Thus, the Self or consciousness alone is the subject and everything else is an object of experience. The person who has realized that he is the Self (consciousness alone) and not the physical body, the mind, or the senses is an enlightened person and is my Guru. 

The labels of race, religion, caste, occupation, and creed are only illusory creations of the mind and in no way affect the Self or consciousness which is the same in all living beings. Similarly, differences in form or shapes is an illusion created by the mind, since the bodies of living creatures are made up of the same five elements (earth, fire, water, space and air) and therefore have no inherent difference. Just like space is space and there is no difference in the space contained within a pot made of gold versus the space contained in a pot made of clay, an enlightened person sees beyond the name and form and recognizes the one consciousness in all.

Enlightenment in Five Verses- Part One

This post deals with one of the most profound yet simple Advaita teaching. It comes from Shri Adi Shankaracharya, the great Advaita Saint. The teaching is contained in just a few verses, which if read carefully, keeping the mind and heart open, may result in instant enlightenment.  These are some of the most profound verses in all of Advaita Vedanta literature.  The text is called Maneeshaapanchakam. The essence of Advaita Vedanta is brought out succinctly in these brief verses.

Before we proceed, let us see the reason for these verses. One day, Sri Shankaracharya ( aka Shankara) was on his way to the temple of Lord Viswanatha along with his disciples, after finishing his ritual bath. It so happened that a Chandaala (a low caste person or untouchable caste working as a street sweeper) was walking along the same street and was obstructing the path along which Sri Sankara was walking. Sri Sankara asked the Chandaala to move away from his path (In ancient times, it was considered inauspicious for a higher caste person to encounter a Chandaala especially on the way to or after performing religious rituals). The Chandaala then asked Sri Sankara some questions which are the basis of the first two verses in this text. These questions are the prelude to the Five verses quoted by Sri Sankara. The Five verses are collectively called "Maneeshaapanchakam".  Maneeshaa means "conviction" and  "panchakam" means a collection of five verses or shlokas. All the five verses end with the word "maneesha mamah" meaning "This is my conviction".

While, one could spend a lot of time arguing over how an Enlightened soul like Sri Shankara could practice untouchability, it would unnecessarily deviate one's attention from the deep message contained in these verses.  The story may also point to the strong association of beingness with the body and mind, showing how even an Enlightened one like Sri Shankara could temporarily fall off the razors edge.

Chandala to Shankara:

1. अन्नामयादान्नमयम्थ्वा चैतन्यमेव चैतान्यात । 
द्विजवर दूरीकर्तु वाञछ्सी किं ब्रूहि गच्छ गच्छेति ॥

1.  O'great among the twice-born! What is it that you want to move away by saying "Go, go"? Do you want the body made up of food to move away from another body made up of food? Or, do you want the consciousness to move away from consciousness?

2.  किं गंगाम्बुनी बिम्बितेओम्ब्र्मनौ चंदाल्वातिपयः
पूरे चंत्रमस्ती कच्च्न्घतिम्रित्कुम्भ्योवोर्म्ब्रे।
प्रत्याग्वस्तुनी निस्तारान्ग्सह्जान्न्दाव्बोधाम्बुधौ
विप्रोअयम्श्व्प्चोअय्मित्य्पिमहन्कोअयम्विभेद्भ्रमः ॥

2. Is there any difference in the reflection of the Sun in the waters of the Ganges river and its reflection in the water in a ditch in the quarters of an outcaste? Is there any difference in the space as such, be it the space contained in a gold pot or a clay pot?  What is this illusion of difference in the form of "this is a Brahmin(higher caste) and this is an Outcaste", in the inner Self which is none other than the thought-less Ocean of Bliss and self existing consciousness?

Note: The inner Self or consciousness is the same in all creatures.

Open the Window to the Heart

Is it not true that many a seeker is floundering around in the darkness of ignorance? For those of you who have understood that the world arises in you due to ignorance, it is evident that only by SEEING the Light within will the darkness be dispelled. Although, it may seem like an impossible task to SEE within, it is actually very simple and very obvious to anyone who has a sincere and earnest desire to do so. It is just a matter of turning your attention from the sensory objects to within. The Light within is what illumines the sensory objects. It is the Light within that makes the sensory objects of the world appear to you.

By turning one's attention inwards, the very obvious and self shining consciousness becomes evident. For, is it not true that without being conscious there would be no world of objects for anyone? By turning one's attention away from the world of objects and focusing on the lightless Light within, one merges in the Light. There is no "me" left to describe the Light within. Just the bliss of merging in the Light within. The duality is lost in the Oneness that envelops all around. In the Oneness, there is pure bliss beyond description but yet fully obvious and simple to SEE.

The Heart is where the Light is. The Heart is the Self. The fact that you know that you are is because of the Heart. It is not the physical or anatomical heart but a reference to the Self within - the heart of it all. All that is needed is to open the window to the Heart. It is already ever shining within. Just LOOK and SEE. Simple as can be.

True Meditation

You are all perhaps aware of meditation. So much is written about it and talked about. There are so many different types of meditation that a whole book can be written about it. The classic example of meditation may be aptly described as an act in which the meditator is meditating on an object of meditation. The whole purpose is to supposedly concentrate the mind on one single object. True, doing concentration of the mind on an object will improve concentration. But, it will get you nowhere near the Truth. Almost everyone thinks of meditation as an act that is accomplished by sitting in one position, in a quiet place or walking in a quiet place and keeping the thought focused on an object. The object could be anything like an idol of your favorite Deity or a color or just abstract images. So, what is the problem of meditating in this manner, you may ask.

To begin with, meditation means to think or contemplate or ponder about.  When you realize that meditation is just a process of contemplation or pondering, you realize that this can be done literally anywhere. No doubt, having a quieter surroundings will initially aid in allowing one to ponder on a subject or object.  But as you will see later on in this discussion, it is not necessary to be in one place or position or environment to be meditating. Meditation can be done right in the middle of a busy traffic intersection for all that matters.

The most important thing in meditation is to meditate on the meditator. Yes, that is right. Meditate on the meditator that is "you" or your self.  So, how to go about doing this? Keep asking your self the question, "Who is it that is meditating?". No doubt, the answer will be "I am meditating". Then the next question will be to ask your self "Who is this I?" or " Who am I?". In asking this question, you are not just letting the mind wander all over the place. Your aim is to find out the source of the "I".  Keep the mind fixed on the source of "I".  Perhaps you could ask the question " Where is this I arising from?".  In doing so, the mind becomes still and merges with its source. The meditator and the object of meditation become ONE.  This is true meditation.

With constant practice, it becomes possible to do this inquiry, or contemplation, or pondering, or meditation, or whatever else you may want to call this practice, in any place and at any time. In fact, the meditator ceases to exist as a separate entity from the object of meditation (which in this case is the Source of the I).

True meditation should be constant till clarity and peace itself become part of your waking hours. The feeling that you are meditating should subside gradually and all that is left is pure beingness in all its glory.

If Only I could Kill My Ego

As you may be aware by reading through the Advaita literature, that a lot of advice is given on how it is important to kill the ego as the means of Self Realization. Let us look at this topic in our discussion today. The ego is nothing but the "I-thought" or the idea of being an individual. In fact, the ego and the mind are one and the same. Why? The first thought which is the basis of all other thoughts is the thought- "I". When the first person, I, arises, all other thoughts arise and are all linked to this primary thought - "I". Therefore, it is essential to decipher the source of this very first thought, or the "I- thought" as the way to realizing one's True Nature or Self Realization as it is called. The ego is the first person, the I, or the individual that one believes oneself to be. The ego makes one believe that he or she is a separate entity with substance and its own independent existence.

The very idea that you being the ego, will somehow go about and kill the ego is itself ludicrous.  There is no doubt that the ego trying to kill itself would be a futile exercise since it would be similar to suicide, though not physically. Well, that is not the goal of Self Realization, certainly!  If all who have Realized their Self would be dead, then there should have been no one to pass on this Knowledge to others? As Ramana Maharshi has said, the ego trying to kill the ego is similar to a thief pretending to be the policeman and wanting to catch the thief. There can be nothing more ridiculous. But, despite this very obvious statement, many a seeker still wants to be deluded into believing that somehow the ego can be controlled or killed.  Because of this misunderstanding, the seeker will try to somehow seek out a method (or sadhana) to do so. After going around in circles, as would be not surprising considering the very nature of the goal in mind, the seeker becomes frustrated and helpless. Many others will say that Advaita teaching is impractical and still others may say that it is a fatalistic philosophy.  Unfortunately, many a seeker has been led astray because of misunderstanding of the teachings.

This statement about the ego needs clarification for many. The ego cannot and should not be sought out for destruction in some way. Instead, it is essential for one to find out if the ego has any existence apart from the consciousness.  Does the ego have any substance or independent nature apart from consciousness? Is it not true that you have to be conscious to know you exist as an individual? In this realm of consciousness, the idea of being a first person- "I", arises. This "I" is nothing but the thought- I, or the ego. A thought has no substance. Look for it and SEE for yourself.  A thought has no substance and has no independent existence apart from consciousness.  When there are no thoughts including the "I-thought", you still exist. Try it and see. Stop all thoughts even for a moment. You do not fall apart.

When sincerely inquired into, the ego is like a ghost. It vanishes like the ghost which never existed in the first place. And yet, there is no denying that there is awareness or the sense of being without being this or that. This stillness, which is pure beingness, is experienced by all when the "I-thought" subsides, however transient it may be. So, the question finally arises, why and how would you want to kill something that doesn't exist?  Why kill the ego when it is unreal and has no existence apart from consciousness? Why not instead investigate and find out the nature of the ego and realize that it is like a ghost? How can you kill a ghost?  So, give up the idea of killing the ego or the mind, and instead focus on inquiring into the nature of the ego or the mind.

Awareness is Self Evident

Awareness is self evident.  It indicates that contains its own proof of existence without any other need for demonstration. It is not only self evident but most obvious meaning easily recognized. At this very moment, the reader is aware. No one needs to point out to you, the reader, that you are aware. Can you deny your awareness at this very moment? Obviously, not! Then, why is it that you are in search for the most obvious and self evident? Aha! Here is something that now needs to be investigated by none other than you. Thats right. YOU are going to investigate who is it that wants to seek out awareness. There lies the answer and an end to the seeking.

Awareness has no particular shape, size, form or name. It is not something that can be grasped by the mind in the objective sense. If you are asked " Are you aware?", you answer, " yes, I am aware". If only you could stop there, the answer would be complete. But, then, you go on to answer " I am aware. I am John (or so and so)". If it would make it easier for you to understand, perhaps you could replace the word 'aware' with the word 'awake' and yet it would lead you to the same understanding. What did you do to be aware or awake? Did not awareness or wakefulness just come spontaneously? If you try to attach any attribute to awareness, all you come up with is nothing.  There are no attributes that you can add to awareness when left as it is. Awareness just is. No denying of the fact that you are aware, right now and right here.

Now, you may wonder, how a "me" came into the picture.  Precisely, a "me" comes and goes, and yet the awareness remains. This is evident to everyone, in the state of deep sleep there is no "me" and yet there is awareness. Every perception including perception of thoughts happens in awareness. Thoughts come and go and yet awareness remains as it is. Yet it is a strange mystery of nature, that in this awareness, the "I-thought" is somehow considered to be a real entity with substance and independence. Because, the "I-thought" is considered to be something substantial,  a story is built on this "I-thought".  This "I-thought" which is nothing but a transient, non-entity called "me" or "mine", wants to seek and find awareness in the world of objects and other perceptions. This "me" completely forgets wherefrom it came into the field of perception. The "me" is but a transient thought with no substance or independence by itself. Can one have thoughts without awareness? Are not thoughts by themselves an object of awareness? Amazing, isn't it?

So, self inquiry or the investigation of the self is not into awareness (which you already are), but into establishing the falseness of the "I" or the "me" or "mine". The awareness is self shining like the sun. One does not need a lamp to go out to look for sunlight. In the same way, awareness is obvious and self evident. What is needed is just an investigation into the nature of one's delusion into thinking that one is an individual entity.  Rather, why not just be as you are, just the pure awareness? 

Consciousness is All There Is

All there is, is consciousness. It means that whatever is perceived is because of consciousness and is a content of consciousness. The contents of consciousness cannot be anything other than consciousness. There can be no world without the body. There can be no body without the mind. The mind is nothing but a bundle of thoughts. The mind creates the idea of individuality. Because of this creation of individuality or the first Person, the "I-thought", there is an idea of separation of the individual from the rest of creation. Because, there is a first Person, there is the idea of a second person, and third person and so on and so forth. There cannot be a mind without consciousness. Consciousness is the source of the mind.  Finally, there cannot be consciousness without the Absolute. The Absolute is the Ultimate Truth or Reality.

When the great Sages of the past talked about individual or personal consciousness versus universal consciousness, they were trying to make it easier for the seeker to understand the essence of the teaching of Advaita or non-duality from the perspective of the relative since the seeker thinks everything is relative to him or her. Actually, there is no such thing as individual or personal consciousness. Consciousness is consciousness. So, what creates the idea of individuality? The consciousness (which is the same everywhere) identifies with the body and this identity is established through the ego or the I-thought. By creation of the ego, the unlimited consciousness now believes itself to be a limited entity, the body and creates the idea of being a person, a first person -"I".  Thereby, begins all the miseries for this so called individual. Now, this individual, the first person, which is nothing but a thought (the "I-thought"), pretends to be the doer of actions and the reaper of the fruits of the actions and in doing so wants to avoid unhappiness and believes that eternal or unending happiness can be achieved by pursuing a course of right action. And thinking that the body is the form representing him or her, this individual goes through the repeated cycles of misery and suffering.  This non-entity called "I", now wants to seek out the Real Self. Really? Now, how can there be two selves? It is amazing indeed that being the Reality, you want to seek out the Reality!  Strange is this world indeed! The Guru comes along and advises careful inquiry into the nature and source of this very individual by the individual, and then it becomes clear that there is actually no individual at all in the first place. The ego is like a ghost which vanishes upon searching for it.  The mind has created the idea of being an individual entity where none exists. Then this individual believing itself to be suffering wants to pursue sadhana (or spiritual practice) to get out of this suffering and misery by seeking out the Reality.  Is it not clear that the whole idea of a seeker and seeking is just playing out in the mind. No mind, no seeker, no seeking- just being.

In self-inquiry, one is looking for the source of the ego. In doing so, the ego vanishes and is replaced by the unlimited, expanse of consciousness which takes over and there is immediate realization of the Real Self as the cause of this universe. There is no sense of an "I' when the mind is turned inwards to its Source.  The mind, in turning inwards to the Source, actually disappears in favor of the Real Self or the consciousness. If all is consciousness, who are you?

Why You Are NOT The Mind - Part 2

Now that you have hopefully convinced yourself that you are not the material body, it is time to convince yourself fully that your are not the immaterial mind. Before we go any further, what exactly is the mind? It certainly is not matter, contrary to what you may think. The mind is nothing but a bundle of thoughts. Let us examine if you can be the mind.

There are several ways in which one can go about investigating this subject.  It does not matter how you convince yourself as long as you can and develop the strong conviction that there is no way you can be the mind. Depending on what hits home one can reach one's conclusion his or her own way.

One way would be to examine the subject versus the object. For example, right now you are looking at a computer screen, which is an object. If asked as to who owns the computer, you may say "my computer". In that case, there is an "I'(me) -the subject and there is the "not-I" which would be the object or in this case the computer screen. Same way, you can point to your pen and once again you may say "my pen". In this case there is the "me or I"- the subject and there is the pen (not "I"). In the same way, you can point to your hand and say "my hand". Again, "my" (the subject) and the hand ("not-me"). You can also qualify that statement by saying that "I am the knower of the existence of my hand". In this case, the knower would be "I" and the known would be "the hand" ("not I"). You can say "my thoughts" quite correctly since you know the thoughts and are aware of your thoughts. Therefore there is the "I" (the knower of the thoughts) and there are the "thoughts" ("not-I"- the known or the object of your knowledge). Since you know your thoughts you obviously cannot be the thoughts. The knower (subject) cannot be the known (object).  Since you are the knower of the mind, you cannot be the mind.

Another way to go about it would be to see if you can actually be a thought. A thought is transient. It comes and goes. However, you cannot deny the fact that you exist apart from thoughts. You KNOW that you are, right now and right here. Even if the thoughts are constantly changing, you remain as you are - unchanging. In the absence of thoughts, you ARE. For instance, there are no thoughts in deep dreamless sleep. Yet, you cannot deny the fact that you existed in deep dreamless sleep. For you wake up and say "I slept". For one to have remembrance or memory of the experience of absence of thoughts(like in deep dreamless sleep) one would have to have existed then and now to recollect that experience. To put it another way, without your existence in deep dreamless sleep, there is no way you can recall your experience of ignorance or forgetfulness or absence of thoughts during sleep. Once again, you are the KNOWER of your experience of absence of thoughts (the KNOWN) in deep dreamless sleep. Therefore, the subject- "I" is beyond or prior to the object and existed in the absence of thoughts. The subject, "I", is beyond objectification for as soon as you try to objectify the "I",there has to be another "I-the knower" of the "I" that you are trying to objectify or know .

There are so many ways in which one can investigate to attain the conviction that one is not the mind. At the end of this investigation, you are sure that you are neither the mind nor the body. So, where does that leave you?

Why You Are NOT The Body - Part 1

You have always believed yourself to be the body. That is one of the primary reasons for your suffering. You have falsely assumed the identity of being the body. Yet, when you carefully analyze this question of whether you really are the body, you will be amazed by the overwhelming evidence to the contrary. There are two ways of being convinced about the answer to any question. One way is when someone shows you the answer and the other way is for you to discover the answer your self. In the case of established falsehood, the second method is the only way to expose the falsehood. Therefore, it is absolutely essential for you to discover yourself that you are NOT the body.  No amount of convincing by anyone else will make you realize the false identity you have accepted i.e. "I am the body".

While there are infinite pointers to why you are not the body, we will discuss a few of them and hopefully that will trigger the process of discovery for the one who is reading this essay. Let us begin by assuming you are the body, since you have been fully ingrained into believing this so far.

If indeed you are the body,  what material part of the body are you? Meaning, are you the water which compromises approximately 70% of the body, or are you the various minerals including carbon, iron, calcium, magnesium etc.? Or are you the oxygen or air that fill up the lungs and is carried by the blood? Or are you the space that is in between the cells and fills up the crevices of the interior of the body? Can you find yourself anywhere in particular in this material structure called the body? If so, where and which specific material can you call your self to be?  Confused? Good! That is why it is necessary to start the process of discovery and hunt down this entity called "me" or "I" in this body that you want to identify with. You must find your self. 

You start objecting after you listen to the above, and that is understandable. So, let us look at it from another angle. So, who is reading this article right now? Your answer would be " I am reading, naturally".  All right, since you have already confirmed that you are the body, can you please answer which material part of the body is the one which is reading? Is it the carbon, water, oxygen, space or is it the iron, magnesium, potassium or zinc? Oh, the whole body is reading it? Is it the eyes that are reading it and if so, could the eyes placed in a bowl of formalin actually read? Obviously, the hands and feet or the trunk cannot be reading. Can't be the whole body in that case. Let us perhaps narrow it down a little more. Perhaps it is the brain. Really? The brain is also composed of the same material as the rest of the body with the exception that there is more water in the brain. Once again could it be the water or the carbon doing the reading?  Can inanimate materials really see and read, comprehend, speak, hear or perceive? If not, then please answer who or what is it that does the act of perception, hearing, speaking or seeing. You get the drift of where this is going. If you really want to discover your self, you MUST answer and convince yourself regarding the questions and answers.

Not convinced yet? OK, then let us argue from a different angle. Remember, every one has his own way of doing things. You own this computer on which you are reading this message. If anyone asks you, whose computer is it? You answer, "my computer". There is you - the owner or one who is possessing the computer. And, there is the computer - the object that is possessed. In the same manner, if someone asks you, "whose body is it?". You answer, "my body". Again, the same conclusion. There is you - the owner of the body or one who possesses the body. And, there is the body -the object possessed.  The owner cannot be the one that is owned.  So, you have to figure out -"who is the owner"?

Anyway, one can go on and on about why you are NOT the body. It is pointless going on putting it all down on paper. Unless one can be convinced after self-questioning or self inquiry, one can go around in circles and make this whole discussion into an endless conversation piece. One must ask one's own self and figure it out. Go figure!

Communicating Truth

There are several ways in which the Truth can be communicated to the seeker. For those of you who are new to the teachings of Advaita Vedanta, it may perhaps be beneficial to familiarize yourself with them before trying to understand the matter being discussed below. While it is absolutely true that no practice or sadhana is really necessary for Self Realization, for most of the seekers, a level of mental preparedness is essential to grasp the pointers to the Truth. There are several methods to improve the one pointedness or focus of the mind on only one object so as to filter out all unnecessary distractions for the mind.  This one pointedness or determination of the mind is essential for the arrow of the pointer to strike the target. These methods would again depend on the nature of the mind of the seeker and level of maturity of the seeker. The methods include prayer, meditation, chanting (japa) or breath control (pranayama).  It is beyond the scope of today's discussion to address all these methods and the reader is advised to inquire about the same in the many exhaustive works of Vedanta already available.

This discussion is regarding the pointers from the Guru when the seeker asks the Guru about the Ultimate Truth.  This is true of seekers who have perhaps already exhausted all other avenues of reaching the Ultimate goal and have come to the Guru in desperation and hope to be finally liberated. Generally, depending on the level of maturity of the mind of the seeker, the Jnani (Realized one) will try to point him/her to the Truth. The Jnani can know, based on the questions that the seeker asks as well as the responses or answers to questions from the seeker, as to the level of maturity of the seeker. There are basically two methods of communication in this world. One is through the medium of silence and the other is through the medium of language and words or gestures, and the second is through silence. For most of you readers, the first method may seem a bit strange as to be even mentioned. Since, we are addressing this matter in the state of duality, remember that opposites or dyads are the nature of duality. What is silence without sound and what is sound without silence?

The Guru/ Jnani may decide to convey the message through silence or the look of Grace. Bhagawan Ramana Maharshi is a well known for using this method of conveying the Truth. It is a powerful method with immediate results for the mature seeker who is ready. To give an analogy, if the wood is dry and ready, a spark is all it takes for it to burn immediately. On the other hand, if the wood is only partially dry, it takes a little while for it to catch the fire and may need several attempts to light it. A wood that is still wet, will need more time for it to dry before the spark can even attempt to get it to burn. In the same way, the state of mind will determine if the pointer from the Guru will achieve immediate results or if more time is needed. In the method of silence, all it needs is for the Guru to look into the eyes of the seeker and the seeker is no more. The seeker becomes one with the Guru and the message gets through.

The other method of communication is through the medium of words or language. Since most seekers are immersed in this state of duality and language is the medium of duality (the speaker and the listener), this method is likely to work for the majority. Shree Nisargadatta Maharaj is an example of a Jnani who exploited this method of communication. After all, it does not matter how the message gets through to the seeker, the goal of the Guru is to make sure that it gets through. Even if the message from the Guru does not light the fire right away, in due course of time it will. The words of the Guru will never go to waste on the ears of a sincere and determined seeker. It is just a matter of time before the seed shall sprout, as the Maharaj used to say.