The falsehood of the Waking will be realized, when the wisdom dawns

It is evident that the waking entity   is mere apparatus within the waking experience . The waking entity and waking world are  is completely dependent on the formless soul,which is present in the form of consciousness. Without the consciousness the waking experience ceases to exist.   the waking entity perceives the world within the waking experience.   the formless soul is the innermost self. 

 Deeper self-search reveals the fact that the, self is neither the waking entity nor the self is the dream entity but the self is formless soul, which witnesses the coming and going of the three states in succession without the physical apparatus.  This has to be mentally grasped and assimilated to realize the formless soul, the innermost   self is nothing to do with the three states. On the standpoint of the three states, the three states are mere illusion.

It is the Self that is in illusion and it is the self that gets free from the bondage of the illusion. The illusion is present in the form of mind. Mind is in the form of universe. Universe appears as waking or dream and disappears as deep sleep.  The individual experiences of birth, life, death and the world are within the waking experience.  The dream is parallel waking experience and waking is parallel dream.

The practical life within the practical world, which is present as waking experience, is mere illusion. If waking experience is mere illusion than the individual experience of birth, life, death and world are mere illusion.   If the experience birth, life death and the world are mere illusion, it means the form; time and space are mere illusion.  If form, time and space are mere illusion, it means the past, present and future is mere illusion. Thus it is necessary for the seeker to realize the fact that,   form, time and space are one in essence, in order to realize the three states are one in essence. That essence is consciousness. Thus all the diversity is created out of   formless consciousness. Thus no second thing exist other than consciousness, the innermost self. Seeker of truth has to constantly reflect on the subject in order to get firm conviction of the truth.  Seeker has to reflect on the same truth again and again until it becomes reality. One needs to constant reflect on the subject until he gets firm conviction of what is what

For assimilating the knowledge of the self, seeker has to learn to view and judge the worldview on the base of the formless soul, the innermost  self, to realize the fact that, the  the three states are is mere illusion.

The essence of Vedas say: body [dehum] is not the self (naham)-(kohum) what is self- self is that (sohum). When the great scriptures like Vedas, which is the mother of all the scriptures, declare that: body is not the self; why to theorize by taking the authorship of the body, when the body is not the author. Why seek the truth on the base of the body, when the body is not the self.

The seeker has to try to view and judge, on the base of the true author  to acquire the wisdom. only through wisdom  one  realizes the fact that,  the mind,which is present in the form of universe is mere mirage created out of single formless substance. that formless substance is consciousness.  there is no second thing other then consciousness . Hence it is non dual. 

Nirakara said: the people who cling to the birth entity as self, and try to assimilate the knowledge of the self, will remain in the clutches of hallucination.

deeper self-search reveal the fact that the physical body is not the self, then what was one before his birth, and what he is going to be after death, when the self is not the body? Therefore the physical based seeking will lead the seeker to all sorts of doubts and confusion and leads towards hallucination.

Nirakara said: it is only ignorance that people think the duality will vanish when one gets the wisdom. The duality does not vanish, but when  the wisdom dawns, and one will realize the fact that waking (duality) is also as real as a dream.  on the standpoint of the  formless soul, the  innermost  self , the three states are mere mirage because the witness of the three states and three states are one in essence. 

In this state of wisdom, one becomes aware of the fact that the whole experience of diversity is created out a single non dual substance; there is no second thing other than that substance. That non dual substance itself is the witness of the  three states.

The duality is mere mirage. Therefore what is the use of spinning yarn on  theories  based on the waking entity or ego,which is false self within the false experience(waking) 

Wisdom means to know the real and the unreal nature of the self, in the midst of the experience of duality(waking).

Nirakara said:- the Waking experience becomes like a mere mirror, to one who becomes aware the true self, is formless.

What reflection the mirror will have, when the formless is in front of it.

Only on the base of the formless self: Advitha Master Sri, Sankara declared the world is myth and everything is Brahman.

Nirkara said: other then the formless self, everything is illusion.

Buddha called it emptiness.(Empty of experience of duality)

Meher Baba called it, I am GOD state.

The great non dual Masters have declared it as non duality or emptiness or illusion or Brahman, in the state of illusion [duality] itself. The purpose of acquiring the wisdom is, to assimilate the knowledge of the formless entity, which has this illusion, to overcome the illusion in the midst of the illusion (duality).

The duality will not vanish, when wisdom dawns, but its unreal nature will be realized in the midst of the experience of duality, the same way one realizes the falsehood of a dream, when the Waking takes place.

The falsehood of the Waking will be realized, when the wisdom dawns. And one will be able to establish in the eternal identity in midst of the experience of duality.  and one will be able to  view and judge the worldview on the base of the eternal formless identity, in the midst of the  waking experience.

In self-awareness  fully aware of the fact the  duality is mere mirage and non duality ultimate truth.

Thus one becomes free from the illusion of duality, which he was experiencing it as reality, in the midst of the waking  experience . 

The pleasure and suffering are part of the duality

The pleasure and suffering are part of the duality. The duality is mere illusion form ultimate standpoint. If one tries to search the source of the mind than it leads him towards the soul. The soul is the innermost self and the source from mind arises and subsides  as the universe. 

Siddhartha the prince with all his comforts of luxuries, when he saw the suffering he renounced all the pleasures of life and try to seek the truth of life. When he became aware of the true self, he became aware of the fact the life is nothingness. That is everything was created out of nothingness or formless consciousness and everything is nothingness or formless consciousness.

Modern man is pleasure hunter, and wants only pleasure of life not pain. Thus everyone is involved in hunting the never ending pleasure, and they try various methods, which suits to their own mindset, to get that pleasure that does not pass away.

When one who is able to think, very deeply, will find the fact that, the pleasure and pain are created out same substance. And the nature of the substance is formless. The formless substance itself is the true self. The true self is the source of the experience of diversity (mind or universe or waking). The whole experience of diversity (I) is erupted out from this formless source.

Since man thinks he is an individual separate from the world and limits, the mind (I) to the physical entity, he remains in ignorance, and experiences the duality as reality. Thus he accepts the suffering as part of his life.

The pleasure and pain are impermanent within the experience of impermanence (mind or universe or waking). The mind (I) which appeared on its own also disappears on its own. The one, which knows the mind is created out of nothingness or formless consciousness and that nothingness  or formless consciousness is the inner most self and it   is everything, is free from the ignorance, which is the cause of the experiencing pain and pleasure as reality and it itself is uncaused.

Sage Sri, Sankara says in commentary in Vedanta sutra that what is accepted without proper enquiry will not lead a person to the final goal.

Self is not ‘you’ but the self is that witnesses ‘you and the world’ together without the physical apparatus.  You are the false self(ego or waking entity) within the false experience(waking) bound by birth, life and death and form, time and space whereas the ‘Self ‘ is birthless and deathless because it is formless.  Thus self is not limited to waking state alone because it pervades in everything and everywhere in all the three states.   Thus limiting the ‘self’ to waking entity alone is cause of the ignorance.  

The dream entity (you) and the dream world becomes falsehood when waking takes place. Similarly the waking entity (you) and the waking world become falsehood when wisdom dawns.  Wisdom dawns when waking entity (you) realizes it itself is not the self but the self is that which witnesses the coming and going of the three states.   The witness and the three states are one in essence. That essence is consciousness (Atman). Thus consciousness is ultimate truth or Brahman. Atman is second to none.  

Thus one has to know ‘What is mind? ‘What is the substance of the mind?’  and ‘What is the source of the mind?’ in order to realize the non-dualistic or Advaitic truth.

The ultimate truth is one without the second, the one is not in the sense half or two, but the one that remain forever One, without the second.  The consciousness is all pervading. There is no place where consciousness is not.

Consciousness is in everyone, consciousness is in everything .consciousness is one behind many. Consciousness alone is. It means the universe and its contents are the visible form of consciousness. And consciousness in turn is invisible form of the universe, which appears as mind.  

That is why Sage  Sri, Sankara says in commentary in Vedanta sutra that what is accepted without proper enquiry will not lead a person to the final goal. On the contrary, such acceptance will result only in evil, in something which is detrimental to our spiritual progress.   Seeker of truth should not believe blindly in traditional orthodox nonduality without verifying all the facts from every angle. One has to reflect through reasoning over and over again without getting tired of the process.

Everything is made of the same substance, whether it be inside--as in dreams--or outside as in waking. Whatever is seen as object, heard as sound or name is of the same substance. Many have   begun to suspect this truth. This is the great lesson to be learnt. Consciousness is all this."

Reason should not be interpreted to mean intellect. Reason is that which finally distinguishes between real and unreal, false and true, and therefore it takes all the three states into account.

According to Advaita Vedanta, the Veda addresses itself to two kinds of audiences - the ordinary ones who desire the transitory heaven and other pleasures obtained as a result of ritual sacrifices, and the more advanced seeker who seeks to know Brahman.

According to Advaita Vedanta, the Veda addresses itself to two kinds of audiences - the ordinary ones who desire the transitory heaven and other pleasures obtained as a result of ritual sacrifices, and the more advanced seeker who seeks to know Brahman. Thus, the purva mimam.sa, with its emphasis on the karma kanda of the Vedas, is meant for the first audience, to help lead its followers along the way. However, the Vedanta, with its emphasis on the jnana kanda, is meant for those who wish to go beyond such transient pleasures.

Sri, Sankara says in Brahma Sutras: that Brahman is the cause of the world, whereas in Mandukya he denies it. This is because he says that at the lower stage of understanding, the former teaching must be given, for people will get frightened as they cannot understand how the world can be without a cause, but to those in a higher stage, the truth of non-causality can be revealed.

Sage Sri, Sankara himself has warned us not to use ambiguous words, and to practice semantic analysis in his book "Definition of one's own Self.( Page 199, v.24 of "Sankara's Selected Works)

Sri, Sankara founded his Advaita Vedanta either on reason independent of sruti or on sruti confirmed by reason."   Sri, Sankara's commentary on the Mandukya Upanishad, II, 1:  This [the unreality of duality] is borne out by the Srutis ... But it is possible also to show the unreality of the object world even from pure reasoning, and this second chapter is undertaken for that purpose.

 Sri, Sankara himself had often said that his philosophy was based on Sruti, or revealed scripture.  This may be because Sri, Sankara addressed the ordinary man, who finds security in the idea of causality and thus in the idea of God—and Revelation is indispensable to prove the latter.  He believed that those of superior intelligence, have no need of this idea of divine causality, and can therefore dispense with Sruti and arrive at the truth of Non-Dualism by pure reason. 

Sri, Sankara, in debates with Buddhists and others who did not recognize the authority of the Vedas, had been obliged to prove the truth of Advaita by means of reason alone.  Mandukya Upanishad, a scripture which appealed to reason to the exclusion of Revelation. 

Nonduality does not need the support of any Scripture or Revelation like the Veda. For it is based, not upon the varying theological fancies, which are as numerous as the sands of the sea, but upon reason, the common heritage of all mankind, irrespective of colour or creed or clime.

Upanishad says:

  This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Ataman reveals Its own form. [Katha Upanishad Ch-II -23-P-20]

Mundaka Upanishad  :-

This Atman cannot be attained through study of the Vedas, nor through intelligence, nor through much learning. He who chooses Atman—by him alone is Atman attained. It is Atman that reveals to the seeker Its true nature. ( 3 –page-70

Mundaka Upanishad  Upanishads by Nikilanada)

When the Upanishads say:-

It is attained by him alone whom It chooses. To such a one Atman reveals its own form.  Then what is the use of indulging through our intelligence or our accumulated knowledge, when one is not chosen by the self, which is the soul, which is in the form of consciousness.

There is no need for any philosophy in pursuit of truth because they take the seeker nearer to truth but they create more doubts and confusions.

 

The scriptures and theories and teaching based on the ego are not the yardstick. Using them as yardstick to understand and assimilate the truth will lead one towards pursuit of arguments. Seeker of truth has to discover on his own, the truth of his true existence by inquiring “what is mind?” and “what is substance of the mind?” and move forward.  

The ultimate truth is one without the second, the one is not in the sense half or two, but the one that remain forever One, without the second.  The consciousness is all pervading. There is no place where consciousness is not.

Consciousness is in everyone, consciousness is in everything .consciousness is one behind many. Consciousness alone is. It means the universe and its contents are the visible form of consciousness. And consciousness in turn is invisible form of the universe, which appears as mind.  

That is why Sri, Sankara says in commentary in Vedanta sutra that what is accepted without proper enquiry will not lead a person to the final goal. On the contrary, such acceptance will result only in evil, in something which is detrimental to our spiritual progress.   Seeker of truth should not believe blindly in traditional orthodox nonduality without verifying all the facts from every angle. One has to reflect through reasoning over and over again without getting tired of the process.

Swami Vivekananda said: - “You have to grow from the inside out. None can teach you, none can make you spiritual. There is no other teacher but your own soul.”

For the same reason Raman Maharishi said:  fortunate are the one who do not lose themselves in the labyrinths of philosophy. Bhagwan says: Take Vedanta, for instance: it speaks of 15 pranas the names and functions of it   which the student is asked to commit memory. Will it not be sufficient if he thought, only one prana does the whole work of maintaining the body? Again the antakaran is said to think, to desire, to will, to reason etc. Why all these details? Has anyone seen antakarana, or all these pranas? Do they really exist? They are conceptual divisions invented by teachers of philosophy by their excessive analysis. Where do all these concepts end? Why should confusion created and then explained away? Fortunate is the man who does not lose himself in the labyrinths of philosophy, but goes straight to the source from which they all arise. (GURU RAMANA .By S.S Cohen -vii Danger of philosophy-Page -58-59)

Buddha Said: - Believe nothing because a wise man said it,
Believe nothing because it is generally held.
Believe nothing because it is written.
Believe nothing because it is said to be divine.
Believe nothing because someone else said it.
But believe only what you yourself judge to be true.

(from The Mystic Vision
Compiled by Andrew Harvey and Anne Baring)

Thus    Seeker of truth should not believe blindly any teaching without verifying all the facts from every angle. One has to reflect through reasoning over and over again without getting tired of the process.

Many thinkers feel J.K’s teaching seems essentially negative, a potent but bitter medicine for those imprisoned by institutional cults. He breaks the student’s bonds, but then leads him to a vast desert where he abandons him.

Thank you Dear Sri Sadanandaji,

I respect your valuable views and wisdom.

As per my conviction derived from deeper self-search:-  

Those who assert the world is not illusion because they are unaware of the fact that, the world is reality within the illusion (waking). And they are frightened to consider the world as illusion.  Without considering the world as illusion, it is impossible to acquire Self-knowledge or Brahma Gnana or Atma Gnana.   

After verifying through deeper inquiry if one finds the world is reality within the illusion then he cannot again say the world is not illusion.

If one is frightened to accept the world is illusion (waking) than he is unfit to acquire Self-knowledge or Brahma Gnana or Atma Gnana.  Thus who stuck with the reality of the world, are stuck with reality of the individual experiences of birth, life and death, which takes place within the unreal world. Thus pursuit of truth is for those who have courage to accept the reality as it is, that is the reality without form, time and space.

According to Adavaita Vedanta, the Veda addresses itself to two kinds of audiences - the ordinary ones who desire the transitory heaven and other pleasures obtained as a result of ritual sacrifices, and the more advanced seeker who seeks to know Brahman. Thus, the purva mimam.sa, with its emphasis on the karma kanda of the Vedas, is meant for the first audience, to help lead its followers along the way. However, the Vedanta, with its emphasis on the jnana kanda, is meant for those who wish to go beyond such transient pleasures.

Sri, Sankara says in Brahma Sutras: that Brahman is the cause of the world, whereas in Mandukya he denies it. This is because he says that at the lower stage of understanding, the former teaching must be given, for people will get frightened as they cannot understand how the world can be without a cause, but to those in a higher stage, the truth of non-causality can be revealed.

Thus those who are frightened to accept the world is mere illusion should never indulge path of wisdom.

 Modern Ramanuja- J.Krishnamurti describes to perfection is the awakening to Reality—the realization that pure Consciousness alone is, that the perpetually fluctuating and evanescent contents of the mind derive from it. This awakening effectively happens in an instant. But in order for the lightning flash to take place, resulting in a firm and unshakable certitude, a long labour is necessary, which he seems to underestimate. “Truth is a pathless land” is his answer.

Many thinkers feel J.K’s teaching seems essentially negative, a potent but bitter medicine for those imprisoned by institutional cults. He breaks the student’s bonds, but then leads him to a vast desert where he abandons him. The ultimate state of consciousness he describes is that of the traditional sage or fully enlightened being, but he does not show us the process leading to the realization of this state. He describes marvelously the goal, but does not indicate the steps to be taken: his recurring phrases "unified consciousness" and "let go" are not a road-map.

J.Krishnamurti‘s approach was more practical, and he stuck with the reality of the world, he took it as real.

Sri, Sankara himself has warned us not to use ambiguous words, and to practice semantic analysis in his book "Definition of one's own Self. (Page 199, v.24 of "Sankara's Selected Works)

Sri, Sankara founded his Advaita Vedanta either on reason independent of sruti or on sruti confirmed by reason."   Sri, Sankara's commentary on the Mandukya Upanishad, II, 1:  This [the unreality of duality] is borne out by the Srutis ... But it is possible also to show the unreality of the object world even from pure reasoning, and this second chapter is undertaken for that purpose.

 Sri, Sankara himself had often said that his philosophy was based on Sruti, or revealed scripture.  This may be because Sri, Sankara addressed the ordinary man, who finds security in the idea of causality and thus in the idea of God—and Revelation is indispensable to prove the latter.  He believed that those of superior intelligence, have no need of this idea of divine causality, and can therefore dispense with Sruti and arrive at the truth of Non-Dualism by pure reason. 

Sri, Sankara, in debates with Buddhists and others who did not recognize the authority of the Vedas, had been obliged to prove the truth of Advaita by means of reason alone.  Mandukya Upanishad, a scripture which appealed to reason to the exclusion of Revelation. 

Nonduality does not need the support of any Scripture or Revelation like the Veda. For it is based, not upon the varying theological fancies, which are as numerous as the sands of the sea, but upon reason, the common heritage of all mankind, irrespective of colour or creed or clime.

Upanishad says:-

  This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Ataman reveals Its own form. (Katha Upanishad Ch-II -23-P-20)

Mundaka Upanishad  :-

This Atman cannot be attained through study of the Vedas, nor through intelligence, nor through much learning. He who chooses Atman—by him alone is Atman attained. It is Atman that reveals to the seeker Its true nature. ( 3 –page-70

Mundaka Upanishad  Upanishads by Nikilanada]

When the Upanishads say:-

It is attained by him alone whom It chooses. To such a one Ataman reveals its own form.  Then what is the use of indulging through our intelligence or our accumulated knowledge, when one is not chosen by the self, which is the soul, which is in the form of consciousness.

There is no need for any philosophy in pursuit of truth because they take the seeker nearer to truth but they create more doubts and confusions.

 

The scriptures and theories and teaching based on the ego are not the yardstick. Using them as yardstick to understand and assimilate the truth will lead one towards pursuit of arguments. Seeker of truth has to discover on his own, the truth of his true existence by inquiring “what is mind?” and “what is substance of the mind?” and move forward.  

The ultimate truth is one without the second, the one is not in the sense half or two, but the one that remain forever One, without the second.  The consciousness is all pervading. There is no place where consciousness is not.

Consciousness is in everyone, consciousness is in everything,  consciousness is one behind many. Consciousness alone is. It means the universe and its contents are the visible form of consciousness. And consciousness in turn is invisible form of the universe, which appears as mind.  

With love, respect and regards

Santthosh