Why Seeking Can Be A Trap

We all start off as seekers. Some realize their true nature, thanks to the teachings of their Guru, and stop seeking. Some seekers having heard the words of their Guru seem to have the understanding of the teachings. Yet, they continue to remain seekers despite the understanding. Yes, it is imperative for one to be a seeker (mumukshu) at the start of the journey. That is what sparks the one-pointed desire to know the Truth. Yet, is it not the goal of every seeker to eventually end the process of seeking?

Each and every one of us is different, as different as the fingerprints. Hence, the process of realizing the Truth is different for each and every one of us. There can be several reasons as to why the process of seeking continues for many a seeker.

One of many reasons, is the desire of the seeker to experience an event similar to that of their Guru, prior to realizing the Self. Despite the Guru repeatedly pointing out that they should disregard all experiences as appearances in consciousness, and of no relevance, they still continue to hope and yearn for an experience or event. In some cases, such a problem is perpetuated by some teachers, who may keep the seeker in a perpetual cycle of feeling inadequate and incomplete. The teacher may imply that he/she has somehow attained enlightenment or realization through a process and after experiencing an "aha moment". Hearing this and knowing that they have not had a similar experience, the seeker feels inferior to the teacher or somehow inadequate or incomplete. Hence the feeling among the seekers that they too have to go through a similar process and experience an event sometime in the future. They also have the false idea that such an experience is permanent and results in eternal and everlasting bliss. The seeker cannot be entirely blamed for having such an impression. After all, many a teacher creates an impression of being always in bliss and unperturbed by the events  of the world.

Yet others may simply like the idea of continuing to be seekers in perpetuity. Although this seems ludicrous, many seekers either knowingly or unknowingly, like the sense of community and shared goals with other seekers. They internally acknowledge that realizing the Truth may result in the end of their being part of a community of seekers. They are afraid of being abandoned and shunned by the very community that they so lovingly embraced. After all envy is expected if one seeker declares that he/she has realized while others are still in the throes of struggle and suffering.

In some others, the little self (or ego) fools the seeker into thinking that he/she may never attain realization as it is reserved only for the fortunate few who have completed certain rigorous rituals or difficult processes of purification of the body and mind over the course of many decades. And yet others may be under the false impression that enlightenment or self- realization if at all possible, is something to be achieved or attained sometime in the future.

Some seekers are just too obsessed or happy with the image of themselves (as whatever) and do not want to actually give up their concept of being an individual. This is particularly true in societies where individuality is given top priority.

It is evident that there are two main culprits among many, for perpetuating the seeking. The first culprit is the false "I-thought" or the ego, which fearful of losing its validity, will play all kinds of games and scenarios in the mind of the seeker, to prevent the seeker from SEEING the Truth. The ego knows that realizing the Truth would spell the end of the ego. Such is the hold of the ego that even after apparent understanding of the reality, it continues to produce doubts and feelings of uncertainty, thereby ensuring its survival.

The other culprit is the concept of time. Time is a concept in the mind and has no reality. The concept of time gives the seeker the false impression that what he/she is seeking is not available right here and right now. The concept of time creates the impression that what is being sought can only be attained in the future through a prescribed process of doing. This sets up the seeker into refusing to believe his Guru, even when the Guru clearly explains that "what you are seeking,you already ARE".

While it is easy for some teachers to say "Just stop seeking, right here and right now", it may not ring a bell for the seeker. Even if they agree with the teacher and nod their heads, they may return home to realize that their suffering and seeking has actually not stopped. In fact, the ego has made a comeback with a vengeance. The more the seeker claims that the seeking has ended, the more the ego swells and ensures that the seeking has actually not ended. Many a times, even the seeker is unaware of the falseness of his or her claims.

There is no denying the fact that only when one starts seeking does one find. Hence, being a seeker is essential for all and as such is not avoidable. After all, seeking can in itself be frustrating if there is no goal or end in sight. But how to end the seeking?

It is important to realize that the end of seeking is different for each and every seeker. There is no "one size fits all" in realizing the Truth. Clarity comes from within to see the false as false. Realize once and for all, that there is nothing to attain or achieve. Have resolute and unwavering FAITH and DEVOTION in the Guru and constantly keep the Guru in your mind. While these may seem like yet another prescription for doing or a process, remember that the destination is the journey. As the Zen Buddhist saying goes, "before enlightenment, chop wood, carry water; after enlightenment, chop wood, carry water".

Even the seeker claiming  enlightenment or clarity is none other than a false appearance claiming to have figured out that the false is false. The ever present Awareness always IS and remains unchanged and you ARE that ordinary Awareness. Only the apparent appearances in this Awareness play this game of seeking and finding. Go figure!

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.

Pride- The Biggest Obstacle

For years and months you may have been struggling to find the answer that has been so elusive. But, when it happens, it happens in a flash. In a fraction of a second, it all becomes clear. The whole story becomes obvious. You Realize that the one searching is the one sought.  It is after all an epiphany that occurs to most of the seekers.  There is no doubt that for quite some time thereafter, there are a multitude of emotions that pass through the mind. One may cry or one may laugh for even small occurrences.  One realizes how simple it all is and yet so elusive.

The big problem is that the ego is not going to surrender that easily.  It has vested a lot a in maintaining its portrayal of being real.  The ego has over the years become a behemoth. It will not go down as easily as that, just because it became clear in an instant that it is totally, totally false. The ego is now ready for a final fight. A fight for its own survival. It will do all it can to make sure that the sense of "I am this body and mind" survives despite the Blessings and Grace of the Guru.  All of you readers have read about the many stories of battles between the good and the evil.  In the various ancient mythological stories and up to the modern times, these stories are all pervasive.  Now the story is all too familiar as it is being fought, right here at home.

The ego makes one feel like " I am a Realized Person".  The ego makes one say " I know something that you (poor ignorant fellow) don't yet know".  The ego makes one feel like " I can help the mass of suffering humanity".  In many a case, the ego is slowly but surely winning ground.  This is most evident in the fact that the one who is Realized begins to slowly fall into this trap. In fact, the trap is so slippery that the fall is all the way to the bottom.  All that has been achieved is lost so easily, to the ego, to the sense of pride in the "me".   The ego ( the "I-thought") behaves in a manner that makes one feel superior to the ignorant others. How can all these people be so ignorant- you begin to say to yourself.  There is a look of bewilderment in those who cannot follow what you say but can feel that there is some element of truth in what you are saying. Some may even begin to call you a 'guru'.  There may be adulation from the ignorant masses. Slowly but surely, one begins to fall in the trap of the "name associated with the form", which is none other than the ego, this 'me'. The once beaten down "small me" becomes a BIG ME.  After all, this "me" is now Realized, Enlightened.  "I am now the ONE"- you are convinced.  Pity the poor ignorant people who just cannot "get it"- you begin to think to yourself.  It is all too common to see many a guru who falls into the trap of the ego, enjoying all the adulation, enjoying all the very traps of wealth and fame which they ask their followers to despise and discard.

There  is no bigger obstacle than PRIDE.  Pride in the sense of achievement is the biggest obstacle to True Realization. So, how does one go about avoiding or battling this pride - which is none other than the ego masquerading as pride? This where the Guru comes into the picture.  The Grace of the Guru should never be forgotten.   One should unblinkingly think of the Guru at all times. One must never, ever, feel that they have achieved anything in life. All achievement is the Grace of the Guru. One must be totally, totally convinced that "I have never done anything ever".  All that is, is the Grace of the Guru.  Again, and again,  it is exhorted here, that TOTAL SURRENDER is a must. One must surrender completely to the Guru. As soon as the ego raises its head up, and it will do so many many times, it must be decapitated.  Give up all sense of pride in being an individual. Remember, there are no individuals. There is only Consciousness and all belongs to Consciousness.

The God in the House

Why is it that many a seeker or aspirant is unable to grasp or apperceive (have conscious perception of or comprehend) what is repeatedly told on this subject of non-duality? The main problem or obstacle is that most seekers approach this subject from a perspective of an individual. An individual who wants to 'attain' or 'gain' something like Self-Realization or Nirvana or Enlightenment. While it is understandable that at the stage of the seeker, it is natural to still identify oneself with the body and the mind, one must be prepared to leap on to the next stage of an advanced seeker- a seeker who is totally convinced and has the conviction of NOT being the body or the mind, but is still unsure as to who he or she really really IS. While, for the purpose of relative description, the language of time and process is used, there is actually no such thing as stages of a seeker. When understanding occurs, it is usually almost instantaneous.  Therefore, it is imperative to approach this subject with no preconceived notions or concepts and just an open mind, so that the knowledge can percolate all the way down to the deep level of consciousness without any effort from the seeker. Just let the Knowledge flow in.

The other problem is that the seeker is unwilling is lose himself/herself.  Meaning, the seeker is still hanging on to the identity that he or she is some body with a name and form.  When the seeker is ready to give up everything including the identity with a name and form, then the 'Enlightenment' happens naturally and effortlessly!

Here is an analogy.  What an average individual notices in a house is four walls, a roof and contents of the house. What the individual ignores is the fact that the house is actually an enclosure of space.  There was space first and then in that space, four walls and the roof were built to enclose a portion of the space and then it is called 'my house'.  One is so engrossed in the contents of the house that the fact that it is nothing but preexisting space is forgotten. The space inside the house is the same as the space outside the house. There are no boundaries or margins for space.

You are looking for God. You have looked everywhere outside, in the temple, church, mosque, and in the caves and mountains and all to no avail. You give up and come back home, disappointed that God could not be found despite your extensive search outside.  In your state of desperation, you ask God to reveal himself as all your efforts so far have been unfruitful. At this point, God in the form of a Guru's sayings appears to you. The sayings are 'God is already in the house. All you need to do is step out of the house'.  What the Guru means is that unless you vacate this house, God will not come out of hiding to occupy the house. How can God occupy the house when you are currently a resident?  Nobody wants to live in a house which is already occupied (including God)!  But the fact is that God is already in the house, but not visible (or perhaps in the basement?!).  Once, you step out of the house and give up ownership of the house, the house automatically becomes a House of God and also very obvious. What has changed? God was already in the house and is now in the house and will be in the house.  The only difference is that you have vacated the house and the rightful Owner just took over. Your search ends with you returning to the house and handing over the house to the rightful Owner.  You return home to the home you never left!

What this analogy reveals is that unless you are willing to completely give up all your identities, there is no way the Truth will reveal itself (Truth being God itself). When you are willing to lose your self (the little self-your ego- note the small 's'), the True Self (note the capital 'S') will reveal itself automatically and effortlessly, for the Self( or God or whatever name you want to give IT) is already there and always there. Just like space.  God is like space, without form or boundaries, and is everywhere, both inside and outside.  The space inside the house will be obvious only when you empty the house of all of its contents including yourself (empty the mind of all its contents including the ego- which is nothing but the thought of being the body and the mind).  When the little self (the ego) surrenders completely and without any conditions, the Real Self (or God) who is already present and all there IS, becomes obvious.  No one actually attains God, or Godhood, for God is all there IS.  Where is the question of a 'you' or a 'me' to attain or know God?  Once 'you' have completely surrendered to God, who is there to claim " I have become Enlightened" or " I know God "?

The question is 'ARE YOU READY TO VACATE THE HOUSE?'