Basic Knowledge of Advaita - Part 6 of 6

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Experts in music pursue a lot of study about the svaras and the ragas, their elaborations and nuances and the nyasas and the vinyasas associated with them before they decide on a particular mode of delivery.

The child beginning to have music lessons also has the same sa-ri-ga-ma-pa-da-ni for his practice. He may not be taught all the elaborations and the nuances of the svaras, but the sharp and abrupt voicings of the svaras are supposed to be enough at that stage.

In the early stages it is the coordination of the shruti and the rough fixation of the svara-sthanas that are considered to be enough.

Starting from these elementary and rough beginnings, one is taken up to all the different nuances and gymnastics about the nyasas and vinyasas in the higher stages of practice. So also sannyAsa comes at the end of life.

What subtle realities and techniques of practice one gets to know at that end stage, the same realities and techniques have to be learnt by all in an elementary way like a child learns sa-ri-ga-ma-pa-da-ni.

Which is why the basic knowledge of Advaita is always necessary to be learnt by one and all, of all ages.

Basic Knowledge of Advaita - Part 5 of 6

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‘SopAnaM’ means staircase.

In this work he gives a step-by-step procedure for us ordinary people to start from the rock bottom starting point and go all the way to that peak stage of Brahman-illumination.The beginning is

*vedo nityam adhIyatAm tad-uditaM karma svanushhTIyatAM*

“Daily practise the recitation of the vedas and perform the karmas prescribed therein”.

So obviously all this is for those who are to proceed by the karma path. But in the very same teaching it says: “Nurture the taste for the Atman! Get out from the household! Get the mahavakya upadesha from the Guru!” and then finally “Settle yourself in the Absolute Brahman”.

Naturally the Acharya means that even those who are at present qualified only for karma should be aware of subjects connected with jnAna-yoga.

If we continue our scrutiny like this it is confirmed that though the Acharya has distinguished between those who are qualified for jnAna and those who are qualified for karma just like the Lord distinguished very clearly between sankhyas and yogis, he did feel that the majority who were qualified for karma only should also have a basic knowledge of jnana.

Bhagavan (Krishna) also thought in the same way. He classifed Arjuna only as suited for Karma. All of us know the familiar ‘karmany-eva adhikAras-te’ teaching. He brought back to the battle that Arjuna who was ready to run away from the battlefield saying he would not fight.

But even in that very Gita which constituted that advice, he has not stopped with karma yoga but has elaborated about jnAna yoga in detail. Right in the beginning it begins only with Sankhya yoga in all its abstractness.

[And the Swamigal adds with a smile] : All this is ‘justification’ for me (and my talk)!

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Basic Knowledge of Advaita - Part 4 of 6

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If one keeps asking himself like this and analysing it by one’s intellect, one will get to know there is nothing of essence (sAra) in this samsAra. And there will come an urge to know the Atman that is the real essence.

That is when we realise it is only by pursuing the question ‘kiM samsAre sAraM’ relentlessly we have come to this stage of longing for this most noble quest (of the Atman).

It is only this question that opens our eyes from our being a samsAri (involved in samsAra) and thinking that that is all there is to our life. And so if there is anything worthwhile in samsAra, it is this question; a relentless pursuit of the question.

In other words the shloka means that we should be constantly engaged in the thought of the Atman. Note that he does not add the words of qualification like ‘vidvAn’ or ‘sudhIH’. So this is a teaching for all people.

The Acharya thinks that even the common man who was spoken of as ‘dead even when living’ if he leaves off his karma, has always to keep thinking of the release from the samsAra.

Here he has said that the question ‘What is worthwhile in samsAra?’ should be repeatedly asked of oneself.

A little later, he raises another question (Shloka 16) “What is it that should be thought about, day and night?” : *kA ahar-nishaM anuchintyA?*.

And he gives the reply: *samsAra-asAratA* -- namely, “the samsAra has no worth in it”.

The Acharya has blessed us with a work called ‘SopAna-panchakaM’.

When his devotees come to know that he was winding up his mortal journey and was ready to reach Brahma-nirvANaM, they requested of him: “You are leaving us all. You have given volumes of advice and teaching to us in writing. But we may not be abole to read all of that. So before you are done with this incarnation can you please condescend to summarise them all and give us an upadesha?”.

In reply to this he delivers what is called ‘upadesha-panchakaM’ also known as ‘sopAna-panchakaM’.

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Basic Knowledge of Advaita - Part 3 of 6

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Later one meets with the question: *kasmAt udvegaH syAt?* (Shloka 19) -- Of what should one tremble? The word ‘udvega’ means trembling or fearing. That is the direct meaning.

Nowadays many use ‘udvegam’ to denote an excessive haste or a speed of action sparked by a motive or urge. That is wrong. ‘udvegam’ means just ‘trembling’ or ‘fearing’.

The question is: “What deserves to be feared?”. The reply comes: *samsAra araNyataH sudhiyaH* -- he says it is the forest of samsara that has to be feared. And when saying this he characterises it by adding the word ‘sudhiyaH’. This means ‘those with higher knowledge’.

In other words what is implied is that only the people who are qualified for the higher knowledge think of samsara as a thing to be feared as a dangerous forest and so they should get out of it and obtain sannyAsa. The common man should just know that this will be the response of the man with higher knowledge and that is why this question and this answer.

The ‘knower’ scholar should break off from the samsara; the man with higher intelligence (sudhIH) should fear the forest of samsara – an average man like us should be aware of such things. Not only that. The Acharya has said one more thing that all of us should do; and that he says in an interesting manner.

*kiM samsAre sAraM* (Verse 5) is the question: What is the essence of samsara?

The answer is given: *bahusho’pi vicintyamAnaM idaM eva* -- “to keep thinking of this again and again”.

“Of what?’

“Just now you asked: ‘What stuff is there in samsara?’ –that is what you have to ask again and again and keep thinking of.

The objective of this birth is to ask oneself repeatedly whether there is any fruit for this birth and keep enquiring about it. That is what he means by *idam eva bahusho’pi vicintyamAnaM*’’

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Basic Knowledge of Advaita - Part 2 of 6

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The same Acharya, who has said in works of Jnana like Viveka Chudamani that “Only he who renounces all his karma regimen, takes Sannyasa and enquires into the Atman does justice to this human birth, all others have killed their Atman; in other words they are dead even though living” – the same Acharya now says that man has to do only his bounden karma, otherwise he is ‘dead even while living’.

This shows that this work has been aimed at an audience of average people.

Again, to the question ‘By what is a man free from unhappiness?’, the reply is given: ‘By an obedient wife’ (Verse 31); ‘Who is the friend?’ – ‘Wife’ (Verse 49); again to the question ‘Who is a true friend? The reply goes ‘certainly the wife’. All these show that he keeps as his audience the householders who are living in the grahasthashrama.

But even in such works the Acharya does not avoid things that pertain to the Atman. And he has done it very artistically.

What I mean is, whenever he talks about the situation of the JnAni and his state of mind, he subtly indicates “This is not for you. You need not be right away like this. This applies to only those who have fully taken up the Atma-SAdhanA”, though he is actually describing the lakshana (characteristic) that pertains wholly to a jnani.

When he talks about generalities applicable to all, he just carries on his teaching without delineating any characteristic behaviour.

An example will help the understanding.
(For instance) Right in the beginning he talks formally about the Guru – of course, in the style of question and answer. Then (verse 3) the first question itself is *tvaritaM kiM kartavyaM vidushhAM*. It means ‘What should the knowing ones do immediately?’ Mark the word ‘knowing ones’ here. ‘VidvAn’ means a scholar, a person who knows. The plural of this is ‘vidvAmsaH’. The genitive case of this is ‘vidushhAM’.

The question raised is: ‘What is the immediate work of the knowing ones?’. The question is not about the common man. It is only about the higher level ‘knowing ones’. What is it that they should do with a sense of urgency? This is the question. The reply comes: *santatic-chedaH* -- ‘to cut asunder the chain of samsAra’.

In other words, it means to obtain the release from the repetitive deaths (and births). Thus the path to moksha should be recalled even right at the beginning to the common man – this view of the Acharya is implicit here. However the urgency about it is not for the common man, it is for the ‘knowing ones’.

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Basic Knowledge of Advaita - Part 1 of 6

The entire society was conceived of by the Acharya as two classes – karma pathfinder and jnana pathfinder – and he kept advaita SAdhanA only for the jnana pathfinder. But though it was kept like that, the general knowledge about that shastra should be there for all, including the karma pathfinder – so did he feel.

I happen to hold his name. So I have the duty to tell every one about the advaita siddhanta that he propagated so meticulously. That is why I began to talk on this topic.

Usually I don’t talk on this. Because there is too much talk about advaita from every quarter and mostly it all ends up in talk and nothing in execution; and in the process, every one has a false feeling that they have become advaitins by just talking!. And I did not want to add to this talk and add to the Illusion of the general run of people.

But recently, there was a jayanthi celebration here [referring to the Shankara Jayanti celebrations at Tondiarpet, Chennai in 1965] and also a vidvat-sadas (symposium by scholars).

Some persons came to me and requested: “ Why can’t we be taught some advaita?”. So I thought, in the name of the position I hold as an advaita-guru, I ought at least to tell people about what the requirements are for advaita SAdhanA and what the restrictions are therein.

Those who so requested me are also here; so without further postponement, I am now beginning.

I was telling you how from his elementary treatise entitled ‘Bala-bodham’, we can easily conclude that the Acharya holds the view that every one should have the thought about the Atman and should know about the basics of advaita shAstra.

Another of his prakaranams for the general public is called “Prashnottara-ratna-mAlikA”. This is also written for the average householder. It is in the form of Questions and answers. ‘Prashna’ means question and ‘Uttara’ means reply. The two are combined in a raga-malika fashion and called prashna-uttara-malika.

‘Who is dead even while living?’ is one such question. *ko hatah*. The reply is: *kriyA brashhTaH*, that is, the one who avoids doing the karma that is his due.

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Saadhana - the effort has to start

At the same time what we learn from this is that to be the real Self instead of the false Self it is so difficult. The false self is the mind, a creation of MAyA.

The real Self is the Truth that is Brahman.

It may take many life-times; it may be very difficult and long. But the effort has to start right now.

The more you postpone it, the life-cycle will get more extended. Suppose we don’t start this ascent of the spiritual ladder now.

What do you think will happen? We will be continuing to commit further sinful activities and these will accumulate more and more dirt and trash in the mind.

More life-times have to be spent. That is why I said the effort has to start rightaway, in order to escape from this life-cycle.

I said just now ‘escape from this life-cycle’; I also said ‘efforts have to be done’. These two together constitute the definition of SAdhanA.

Instead of doing certain things in a haphazard fashion as and when the mood or the occasion arises, those great ancestors of ours who have reached the goal have prescribed for us specific methodologies for us.

To walk that path is what is called SAdhanA.

Aim to become Brahman

‘To become Brahman’ is something really great. But the one who wants to win that high prize is so small! Naturally it has to take several several life-times.

Just to conquer another kingdom like his own a king has to make elaborate preparations for war. When that is so, for a small man to win over the kingdom of brahman-realisation, he has to take enormous efforts.

It is the kingdom of the Atman that the JIva is set out to conquer!

From one point of view the whole matter appears simple. We are not aiming for the kingdom of heaven in Vaikuntha or Kailasa which are far away from us. What we are aiming at is to know ourself, to know what is within us.

Just to be what we are is the goal.

There should not be any difficulty here; because we are being asked to be what we are and nothing more. When it is said that way it looks simple. But when we attempt it we come to know there is nothing more difficult than this SAdhanA.

It is like walking on razor’s edge, says the Katha Upanishad. But don’t lose heart, adds the Upanishad. Wake up, there are excellent teachers to guide you. Even if it be razor’s edge you can walk on it and come out successful! Thus the Upanishads speak of the difficulties of the path but also give you the path.

The Guru’s Guru of our Acharya has also talked of these in very formidable terms. “Advaita is the only fearless state. Even great yogis fear to tread that path. It requires that fantastic effort of emptying the waters of the ocean by using blades of grass, soaking them in the water and shaking the water off from the ocean. Only by such unceasing effort can the mind empty itself of all its thoughts and be in the Atman.” [Mandukya Karika: III-39, 41]

Advaita - the bottomline

There is no such thing as the union of JIvAtmA and ParamAtmA. A union occurs only when there is more than one. Only when there are two any question of relationship between the two arises.

In truth the JIvAtmA and ParamAtmA are not two distinct entities. Atma is one and one only. It is itself by itself; other than itself there is nothing. The Self being the Self as such is what it is. That is called by the name ‘nirguna-brahman’.

However, with that Brahman as the support and at the same time hiding that very support, there appears a ‘mayic’ show, as if it is a magic show, in the form of this universe.

The movie appears on the support of the white screen. There is no show without the screen. Still that very show hides the screen itself which is its support. The screen has in no way been affected; it is still the screen and it remains as the screen.

In the case of Brahman there is an additional mystery. On one side Brahman remains as Brahman; but on the other hand, by its own MAyA shakti, it has become several individual JIvas each with a distinct inner organ (antaH-karanam).

By a proper SAdhanA if we can dispose of this antaH-karana, the JIva itself turns out to be Brahman. In other words there is no ‘union’ of two things called JIvAtmA and ParamAtmA. The one knows himself as the other. The same entity that does not know its own real nature thinks of itself as a JIva, and knows of itself as Brahman when the real nature is known.

There are no two entities. It is Brahman that has the name JIva when there is the bondage with the mind and when the bondage is thrown off, it remains by itself as itself; thus no one gets united with some one. There is no question of relationship here. Where is the question of ‘relation’ of ourselves with ourselves? It is the release from this bondage that is called moksha; so there is no place for calling it a different ‘world’ or ‘place’ of moksha. This is the bottomline of advaita.

One may wonder: ‘Dispose off the mind – we are ourselves Brahman. That is moksha’. This statement of advaita seems to make it all easy for us. All along, the other schools are saying that there is something higher than us, above our world, that is called a world of moksha; there is a ParamAtmA above us, we are only JIvAtmA, far below Him and we have to strive to reach His world. But advaita says there is no high, no low; we are ourselves that ParamAtmA and in order to reach this moksha we don’t have to ‘go’ anywhere; right here we can have that.

Jivatma and Paramatma relationship

What would be the relationship between JIvAtmA and ParamAtmA?

This is an important question raised and answered by each of the schools in its own distinct way.

One school says that the JIvAtmA will always be distinct from the ParamAtmA; and in that state of moksha, the JIvAtmA would enjoy infinite bliss by worshipping the ParamAtmA with Bhakti – that is the Dvaita conclusion.

Another says: Even though the JIvAtmA will be a separate soul doing Bhakti towards ParamAtmA, it will have the feeling of the ParamAtmA immanent in it as its soul; this is Vishishtadvaita.

Still another says: When the Sun rises the stars do not lose their existence; they just disappear from view, because of the luminosity of the Sun; so also in moksha, the JIvAtmA, though it does not lose its existence, will have its own little consciousness submerged in the Absolute Consciousness of the ParamAtmA – this is the doctrine of Shaiva-siddhanta.

The school of philosophy propagated by Adi Shankara Bhagavat-pada is called Advaita. It says something totally different from all the above.

It discards all that talk about the JIvAtmA escaping from this world, from this samsara, about the JIvAtmA going and joining with the ParamAtmA and all the consequent underlying assumptions about this world and the so-called world of moksha and the relationship between the two.

There is no such thing as ‘this world’; it is only mAyA. Moksha is not a place or a world. When the Atma is released from the bondage of the mind, that is moksha. It may be right here and now.

An introduction to Advaita

There is a Supreme Entity as the Cause for all this universe. For us also there is the same Cause. That is what created us.

We are only a finite JIvAtmA. But that is ParamAtmA, the infinite Supreme. This JIvAtmA has to go back to join that ParamAtmA. Only then this samsAra, the repetitive cycle of birth and death, the tortures to which this karma subjects us, and the unending turbulence in the mind will all end and we may reach the state of eternal happiness. It is that state which is called ‘Release’ or ‘moksha’.

Once we have reached it then there is no more death and there is an eternal peace.

So says Religion and it also shows us the way to reach that ParamAtmA. Each religious or philosophical school gives a name to that ParamAtmA.

One school says it is ‘Shiva’. Another says it is ‘Vishnu’. Still another says it is ‘Shakti’. Do this and this, then you can go to Kailasa where Shiva resides and that is the world of moksha, says one school. Another says that world of moksha is only Vaikuntha, the residence of Lord Vishnu. In the same way the Shakti school says moksha-world is the world of Amba, called Shri-puram. ‘Moksha is the Ananda-Bhuvana where Ganesha lives’ says another. ‘No, it is Skanda-giri, where Subrahmanya resides’.

‘Even Rama and Lakshmana did not go to Vaikuntha after they left this world, they have their own separate loka called ‘Saketa’; ‘Krishna has his own world of bliss, called ‘Goloka’ – thus the different schools of thought wax eloquent. Each one gives a methodology of worship and also mentions that the goal of all that Upasana is to reach that world of Infinite Bliss, to which they give separate names.