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advaita vision advaita for the 21st century search main menu skip to primary content skip to secondary content home articles essays interviews blogs bharatwaj dennis dhanya martin meenakshi peter prashant ramesam sitara shuka venkat guest writer q&a books library extracts reviews recommendations teachers sanskrit links about privacy photos post navigation ← older posts q. 470 aah! posted on july 21, 2019 by dennis reply q: does this sound right to you? advaita considers this to be innate certain knowledge: i exist, i experience (i.e. i am a subject). it is the bedrock of the advaitin teachings. the source. if i am not utterly certain that i exist and experience, all of the downstream advaitin views of self and reality will be skewed. a: no. it is certain knowledge that ‘i exist’. but that ‘i’ (atman) does not act or enjoy (akarta, abhokta). so it does not ‘experience’ either. it cannot be a ‘subject’ because then there would have to be an ‘object’ – and that would be duality. everything other than ‘i’ is mithya. ‘experience’ is via the reflected consciousness (chidabhasa) in the mind. q: i understand. the thing is, i’m a very intuitive person. i rely on and trust my gut feelings about things. pure reasoning and logic only go so far for me, particularly in the metaphysical realm. so in order to be certain that i exist, i need to know it in my gut. up to now, neither reasoning nor shravana has elicited this in-the-gut certainty. what has is perceiving, thinking, and feeling stuff – i experience, therefore i am. brahman is clearly neither subject nor object (nor anything else that can be thought or expressed in words). thus atman is also neither subject nor object. ditto for the self. but some students (a sizeable number i reckon) are going to find it next to impossible to somehow know stuff like this with certainty but without relying at all on experience, gut feeling, intuition, etc. a: sureshvara says that only shravana can bring the ‘final understanding’. if you do not currently have it, all you can do is more manana (which you are doing by asking questions) and nididhyasana (more reading, listening to talks etc.) and then, at some point in the future, come back to more shravana. and repeat this loop until a shravana session brings you an aah! moment! q: a: very good! posted in uncategorized | leave a reply doership and personal responsibility posted on july 20, 2019 by amartingarcia 1 q. is the standpoint of the vedanta man not the doer? if so, where does his/her personal responsibility begin and end? (from quora) a. individual man is a doer (and an enjoyer) so long as s/he identifies themselves as such, thus reaping the results of their actions. if the presumed – seemingly independent – individual knows that s/he is in essence the supreme knower/actor, that is, pure consciousness, then actions, enjoyments, happen, but s/he does not claim any of that: any response comes directly and spontaneously from consciousness. bear in mind, though, that it is not consciousness itself which acts, rather it is behind all actions: ‘it is the hearing of hearing, touch of touch, mind of mind’, speech of speech’, etc. (ke up, 1-2) as their background or substrate. ‘mind alone – when ignorant – is the cause of bondage and mind alone – when enlightened – is the cause of liberation’ (amrita bindu). m. posted in uncategorized | tagged actions , consciousness , enlightenment , ignorance , knowledge , liberation , mind , responsibility | 1 reply jivanmukta and jivanmukti – 7/12: posted on july 20, 2019 by ramesam 56 [ part – 6/12 ] ndm: what would you say are the odds of someone being “enlightened” also becoming a jivanmukta? ramesam vemuri: advaita holds that everyone is already a jivanmukta. some scriptures unequivocally declare that the mind is most important. if it knows clearly that it is unbound, it is free. if it thinks it is bound, it is in bondage! and incidentally, the advaita teaching does not say one “becomes” a jivanmukta. the teaching is that “you are that.” it is not to ‘become’ but just to ‘be.’ enlightenment or the first glimpses of ‘realization’ may entitle one to be called as a jivanmukta. but to be unceasingly in/as brahman , one has to overcome several of the distractions that the mind keeps posing. ndm: the one question that really interests me is what someone can do about their vasana-s if they are enlightened, but still have problems with them? continue reading → posted in ramesam | tagged bondage , brain scans , liberation , neuroscience , nididhyasana , samsara , samskara , self-realization , turiya , vasanas , yogavasishta | 56 replies jivanmukta and jivanmukti – 6/12: posted on july 13, 2019 by ramesam 3 [ part – 5/12 ] ndm: what about an energetic shift? does this also take place? ramesam vemuri: a particular individual may call his experience as an ‘energetic shift’ and only he can tell what those terms signify. most people may figuratively express “realization” as a change in perspective, a sort of re-orientating, rather than as anything extra-ordinary or dramatic. ndm: so if the understanding isn’t crystal clear, are you saying this is the reason why one may not become a jivanmukta? ramesam vemuri: that is true. absolute clarity without even a speck of confusion or doubt on the teaching (shall we call the “theory”?) of advaita is a must and is the primary step. lack of clarity or misunderstanding can lead one astray into pursuit of false mental states, fancy expectations and may even result in unhealthy minds or dead ends. ndm: will crystal clear knowledge wipe out all vasana-s? continue reading → posted in ramesam | tagged bondage , brain scans , liberation , neuroscience , nididhyasana , samsara , samskara , self-realization , turiya , vasanas , yogavasishta | 3 replies q.469 consciousness versus consciousness posted on july 8, 2019 by dennis reply q: consciousness (capital c) is brahman is ineffable. consciousness (lowercase c) is the state of being aware (of something). these are fundamentally different ‘things’ … they really have nothing to do with each other. they might as well be called x and y instead of x and x. what am i missing here? what justifies consciousness and consciousness being portrayed (linguistically, in any case) as the same thing except for the capitalization? how is consciousness similar to consciousness? or is it as simple as: what we call consciousness is <whatever happens to arise mentally when> consciousness reflects off the mind? in other words: there is no consciousness per se, there is only reflected consciousness in all its forms? the feel of consciousness … qualia, presence, what it is like to be a particular mind-body at a particular moment. how is this *feel* similar to consciousness? if they are utterly dissimilar, why use the same root word with different spellings? a: interesting questions, although i think maybe you are making more of this than is really there. firstly, consciousness and consciousness have to be the same in reality, since there is only consciousness. how can you say they have nothing to do with each other? in the light analogy i used [if you look at the analogy of light, the light reflected off a mirror is still light, still photons of electromagnetic radiation, even though the mirror itself is not the originator of those photons.], the reflected photons are the same photons, not newly originated imitations. we call the reflected consciousness ‘consciousness’ but it is still only ever consciousness. the reason that we want to differentiate is to explain aspects such as why consciousness manifests differently in different minds. you could say that a clear, disciplined mind ‘reflects’ consciousness much more ‘brightly’ than a dull, identified mind, in a similar way to a clean mirror reflecting light much more brightly than a dirty one. you say to begin with that “consciousness (lowercase c) is the state of being aware (of something)”. but it is consciousness that enables us

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