Stages of Enlightenment
SriPrabhuji
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Apr 22, 2022
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About This Presentation
For the benefit of spiritual seekers, the book “Yoga Vashista” describes seven stages of spiritual unfoldment in a beautiful manner. The book is a treasure house for all the seekers of Truth. “Yoga Vashista” gives spiritual teachings of in the form of a conversation between Shri Ramachandra...
Slide Content
Seven Stages of Enlightenment
(Sapta Jnana Bhumikas)
Based on the Teaching “Yoga Vashista” by
Maharshi Valmiki
Copyright ©, 2019
Light of the Self Foundation
([email protected])
(Sapta Jnana Bhumikas)
Based on the Teaching “Yoga Vashista” by
Maharshi Valmiki
Copyright ©, 2019
Light of the Self Foundation
([email protected])
2
Respectful offering to Shri Maharshi Valmiki
Respectful offering to Shri Maharshi Valmiki
3
Table of Contents
Preface ..................................................................................... 5
Introduction ............................................................................... 7
Enlightenment ........................................................................... 9
Story of Buddha .................................................................... 9
Duality - Cause of Suffering ................................................ 10
Non-Duality – Freedom from Suffering ............................... 11
Maya – The dream of God! ................................................. 13
Hide-and-Seek Game of God.............................................. 14
Water, Ocean and Wave ..................................................... 15
Name and Form .................................................................. 16
Freedom from duality .......................................................... 16
Seven stages of Enlightenment .............................................. 18
Stage 1: Auspicious Desire ................................................. 19
Stage 2: Discrimination ...................................................... 21
Story of Hanuman ............................................................ 22
Stage 3: Refined Mind ......................................................... 24
Super Conscious Absorption ........................................... 25
Stage 4 : Abiding in Self ...................................................... 30
Nirvikalpa Samadhi .......................................................... 30
Difference between Yogic and Vedantic Samadhi .......... 32
Experience of Enlightenment ........................................... 32
Nidhidhyasa ..................................................................... 33
Table of Contents
Preface ..................................................................................... 5
Introduction ............................................................................... 7
Enlightenment ........................................................................... 9
Story of Buddha .................................................................... 9
Duality - Cause of Suffering ................................................ 10
Non-Duality – Freedom from Suffering ............................... 11
Maya – The dream of God! ................................................. 13
Hide-and-Seek Game of God.............................................. 14
Water, Ocean and Wave ..................................................... 15
Name and Form .................................................................. 16
Freedom from duality .......................................................... 16
Seven stages of Enlightenment .............................................. 18
Stage 1: Auspicious Desire ................................................. 19
Stage 2: Discrimination ...................................................... 21
Story of Hanuman ............................................................ 22
Stage 3: Refined Mind ......................................................... 24
Super Conscious Absorption ........................................... 25
Stage 4 : Abiding in Self ...................................................... 30
Nirvikalpa Samadhi .......................................................... 30
Difference between Yogic and Vedantic Samadhi .......... 32
Experience of Enlightenment ........................................... 32
Nidhidhyasa ..................................................................... 33
4
Stage 5: Desirelessness ...................................................... 34
Story of Sri Ramakrishna Paramahamsa ......................... 35
Different behaviors of Enlighten Ones ............................. 36
Ego of Sage ...................................................................... 37
Karma for the Sage .......................................................... 38
Brahmavid and Brahmavidvara ........................................ 39
Stage 6 & 7 - Objectlessness and Transcendence ............. 40
Summary ................................................................................. 42
Appendix I – Nirvana Shatakam for Samadhi Practice ........... 43
Annexure II – Brahmajnanavalimala for Samadhi Practice .... 45
Light of the Self Foundation .................................................... 49
Stage 5: Desirelessness ...................................................... 34
Story of Sri Ramakrishna Paramahamsa ......................... 35
Different behaviors of Enlighten Ones ............................. 36
Ego of Sage ...................................................................... 37
Karma for the Sage .......................................................... 38
Brahmavid and Brahmavidvara ........................................ 39
Stage 6 & 7 - Objectlessness and Transcendence ............. 40
Summary ................................................................................. 42
Appendix I – Nirvana Shatakam for Samadhi Practice ........... 43
Annexure II – Brahmajnanavalimala for Samadhi Practice .... 45
Light of the Self Foundation .................................................... 49
5
Preface
All of us seek happiness. Eternal happiness is the prime
motive behind all endeavors of life. We seek happiness in
acquiring money, powers and possessions. We seek solace in
our relationships and religious pursuit. Those who want to
realize the real source of happiness, they seek within. The real
and eternal bliss is one’s own essential nature. From time
immemorial, Spiritual Masters have shown the path to the
discovery of blissful Self. One who has realized the Self leads
a blissful life and is called Enlightened
1
One. A seeker on a
spiritual path needs a reliable road map to understand the
various stages of spiritual journey, he finds valuable insights
from the book “Yoga Vashista” by Maharshi Valmiki.
A spiritual seeker often wonders, “Where am I in my spiritual
Journey? Where do I go from here?” Very few spiritual texts
give answers for these questions. And very often the answers
are couched in a mystical language which needs to be
decoded.
For the benefit of the seekers, the book “Yoga Vashista”
describes seven stages of spiritual unfoldment
2
in a beautiful
manner. The book is a treasure house for all the seekers of
Truth. “Yoga Vashista” gives spiritual teachings of in the form
of a conversation between Shri Ramachandra, incarnation of
1
Jivanmukta – enlightened one
2
Sapta Jnana Bhumika – Seven stages of Enlightenment
Preface
All of us seek happiness. Eternal happiness is the prime
motive behind all endeavors of life. We seek happiness in
acquiring money, powers and possessions. We seek solace in
our relationships and religious pursuit. Those who want to
realize the real source of happiness, they seek within. The real
and eternal bliss is one’s own essential nature. From time
immemorial, Spiritual Masters have shown the path to the
discovery of blissful Self. One who has realized the Self leads
a blissful life and is called Enlightened
1
One. A seeker on a
spiritual path needs a reliable road map to understand the
various stages of spiritual journey, he finds valuable insights
from the book “Yoga Vashista” by Maharshi Valmiki.
A spiritual seeker often wonders, “Where am I in my spiritual
Journey? Where do I go from here?” Very few spiritual texts
give answers for these questions. And very often the answers
are couched in a mystical language which needs to be
decoded.
For the benefit of the seekers, the book “Yoga Vashista”
describes seven stages of spiritual unfoldment
2
in a beautiful
manner. The book is a treasure house for all the seekers of
Truth. “Yoga Vashista” gives spiritual teachings of in the form
of a conversation between Shri Ramachandra, incarnation of
1
Jivanmukta – enlightened one
2
Sapta Jnana Bhumika – Seven stages of Enlightenment
6
Shri Maha Vishnu, and his Spiritual Master Sage Vashista
Maharshi.
The teachings are based on the ancient philosophical
foundation of non-duality
1
which focuses on oneness of life.
In this monumental work, Shri Vashista explains seven stages
of spiritual unfoldment to Shri Ramachandra.
The objective of the current book is to help the readers
understand the various stages of enlightenment as described
by Sage Vashista Maharshi. The book is released on the day
of Shri Valmiki Jayanthi as mark of respect for the great sage.
Sri Prabhuji
First Edition: 10
th
July 2019
1
Advaita – Non-duality
Shri Maha Vishnu, and his Spiritual Master Sage Vashista
Maharshi.
The teachings are based on the ancient philosophical
foundation of non-duality
1
which focuses on oneness of life.
In this monumental work, Shri Vashista explains seven stages
of spiritual unfoldment to Shri Ramachandra.
The objective of the current book is to help the readers
understand the various stages of enlightenment as described
by Sage Vashista Maharshi. The book is released on the day
of Shri Valmiki Jayanthi as mark of respect for the great sage.
Sri Prabhuji
First Edition: 10
th
July 2019
1
Advaita – Non-duality
7
Introduction
The following teaching by Shri Nisargadatta Maharaj
summarizes the essential teaching of Shri Valmiki Maharshi in
the ancient scripture “Yoga Vashista”.
Rama is worshipped as Supreme Reality (Para Brahman), but
did He have Self-knowledge when He was born? He was born
in ignorance like anybody else. His Sadguru, Sage Vashista,
had to awaken Him as not the body but as the timeless infinite
Para Brahman.
The story of Rama's birth in ignorance is encouraging to every
devotee, who can also turn ignorance at birth into Self-
knowledge by following Realized Spiritual Master (Sadguru).
The Consciousness in every human being is an eminent
personage like that of Rama. All our activities are only an
appearance and they are of no use in the long run. Who is it
that is born as Rama? The same is in you also. It is a great sin
to believe in death, and die. The true knowledge of Rama's
birth spares you of the shock and trouble of death.
That which is prior to our being, that because of which we
know we are, is Rama. Because of holy Rama in you, you
come to know you are. You existed without knowing That.
Knowing your own existence means meeting Rama or Yoga
with Rama. At birth Rama was Para Brahman. But did He
know? Without worshipping the Guru and meditating on Him,
you cannot appease Atmaram. Rama, who was initiated by
Vashista, was the normal Rama and He was introduced to His
true nature as Para Brahman or Atmaram.
Introduction
The following teaching by Shri Nisargadatta Maharaj
summarizes the essential teaching of Shri Valmiki Maharshi in
the ancient scripture “Yoga Vashista”.
Rama is worshipped as Supreme Reality (Para Brahman), but
did He have Self-knowledge when He was born? He was born
in ignorance like anybody else. His Sadguru, Sage Vashista,
had to awaken Him as not the body but as the timeless infinite
Para Brahman.
The story of Rama's birth in ignorance is encouraging to every
devotee, who can also turn ignorance at birth into Self-
knowledge by following Realized Spiritual Master (Sadguru).
The Consciousness in every human being is an eminent
personage like that of Rama. All our activities are only an
appearance and they are of no use in the long run. Who is it
that is born as Rama? The same is in you also. It is a great sin
to believe in death, and die. The true knowledge of Rama's
birth spares you of the shock and trouble of death.
That which is prior to our being, that because of which we
know we are, is Rama. Because of holy Rama in you, you
come to know you are. You existed without knowing That.
Knowing your own existence means meeting Rama or Yoga
with Rama. At birth Rama was Para Brahman. But did He
know? Without worshipping the Guru and meditating on Him,
you cannot appease Atmaram. Rama, who was initiated by
Vashista, was the normal Rama and He was introduced to His
true nature as Para Brahman or Atmaram.
8
The ensuing sections of this book deal with stages which a
seeker of Self Knowledge goes through. The desire for Self
knowledge is desire for illumination of mind – Enlightenment.
The ensuing sections of this book deal with stages which a
seeker of Self Knowledge goes through. The desire for Self
knowledge is desire for illumination of mind – Enlightenment.
9
Enlightenment
All our life we are seeking eternal happiness – a state of bliss.
This seeking for freedom from suffering is called desire for
liberation
1
. One who has become free from the suffering and
lives in the state of eternal bliss is called Enlightened One
2
. All
of us have heard the very inspiring story of the spiritual journey
of Prince Siddhartha and how he attained the Enlightened
state of Buddha.
Story of Buddha
At the time of his birth, seers foretold that he would either
become a great king or an enlightened teacher. If the prince
were to see the suffering in life he would renounce his royal
life and become a monk.
His father, the king, was determined that his son become a
great ruler and tried to shield Prince Siddhartha from the
realities of life. However, at age 29, Siddhartha, with his
charioteer, went out of the protected palace grounds and, for
the first time, encountered suffering, which he understood to
be an inevitable part of life. He saw four sights: a man bent
with old age, a person afflicted with sickness, a corpse, and a
wandering ascetic. It was the fourth sight, of a wandering
ascetic, that filled Siddhartha with a sense of urgency to find
out what lay at the root of human suffering.
1
Mumukshatva – desire for liberation
2
Jivanmukta – Liberated one or enlightened one.
Enlightenment
All our life we are seeking eternal happiness – a state of bliss.
This seeking for freedom from suffering is called desire for
liberation
1
. One who has become free from the suffering and
lives in the state of eternal bliss is called Enlightened One
2
. All
of us have heard the very inspiring story of the spiritual journey
of Prince Siddhartha and how he attained the Enlightened
state of Buddha.
Story of Buddha
At the time of his birth, seers foretold that he would either
become a great king or an enlightened teacher. If the prince
were to see the suffering in life he would renounce his royal
life and become a monk.
His father, the king, was determined that his son become a
great ruler and tried to shield Prince Siddhartha from the
realities of life. However, at age 29, Siddhartha, with his
charioteer, went out of the protected palace grounds and, for
the first time, encountered suffering, which he understood to
be an inevitable part of life. He saw four sights: a man bent
with old age, a person afflicted with sickness, a corpse, and a
wandering ascetic. It was the fourth sight, of a wandering
ascetic, that filled Siddhartha with a sense of urgency to find
out what lay at the root of human suffering.
1
Mumukshatva – desire for liberation
2
Jivanmukta – Liberated one or enlightened one.
10
Siddhartha left the luxuries of the palace in search for the
solution for the suffering in life. Eventually he discovered the
solution for the suffering in the life in the form of “noble path”
and taught the same to the people alleviating suffering in the
society. In view of his wisdom, he was called Buddha – the
Enlightened one.
Duality - Cause of Suffering
The root cause of suffering is a split within Consciousness.
The split is not real at all. It is an apparent split, only because
of the structure of our thinking. Our thinking process is – ‘there
is a world out there, and there is a “me” which is experiencing
this world. The world out there is “not me” and the complex
consisting of limited body-mind-intellect is “me”.’ There is a
constant struggle for the “me” to survive in the vast world of
“not me”. The so called “me” is under tremendous pressure
always to survive and grow. The small “me” in a big world of
“not me” is not happy at all. Life is stressful – old age, disease
and death haunt the “me”.
To explain our existence we conceptualize an invisible “God”
who is separate from “me”. Thus we have a big challenge in
life – a vast world which is not “me”, an invisible God who is
dictating my existence, and a small “me”. The unseen hand of
God seems to be guiding the existence.
Is there a real separation between the so called “me”, the
world, and God? Not really so! The cause of suffering is the
apparent split between “me” consisting of body-mind-intellect,
Siddhartha left the luxuries of the palace in search for the
solution for the suffering in life. Eventually he discovered the
solution for the suffering in the life in the form of “noble path”
and taught the same to the people alleviating suffering in the
society. In view of his wisdom, he was called Buddha – the
Enlightened one.
Duality - Cause of Suffering
The root cause of suffering is a split within Consciousness.
The split is not real at all. It is an apparent split, only because
of the structure of our thinking. Our thinking process is – ‘there
is a world out there, and there is a “me” which is experiencing
this world. The world out there is “not me” and the complex
consisting of limited body-mind-intellect is “me”.’ There is a
constant struggle for the “me” to survive in the vast world of
“not me”. The so called “me” is under tremendous pressure
always to survive and grow. The small “me” in a big world of
“not me” is not happy at all. Life is stressful – old age, disease
and death haunt the “me”.
To explain our existence we conceptualize an invisible “God”
who is separate from “me”. Thus we have a big challenge in
life – a vast world which is not “me”, an invisible God who is
dictating my existence, and a small “me”. The unseen hand of
God seems to be guiding the existence.
Is there a real separation between the so called “me”, the
world, and God? Not really so! The cause of suffering is the
apparent split between “me” consisting of body-mind-intellect,
11
and the world which I perceive as “not me”. We need to
understand unreal nature of this apparent separation which is
appearing as a split in consciousness. One needs to get over
this apparent split to be free from suffering.
When the apparent split between “me”, the world, and God is
removed, the real SELF
1
, which is nothing but Supreme
Reality
2
whose nature is existence-consciousness-bliss, is
revealed.
As Sri Ramana Maharshi says,
“The place where even the slightest trace of “I” does not exist
alone is SELF “
Non-Duality
3
– Freedom from Suffering
From time immemorial, sages, saints and philosophers have
addressed the question of freedom from suffering. Ancient
sages of India recognized that the suffering in life is because
of duality. They started looking for the unity in the diverse
world. Through a very sharp and refined mind, they were able
to recognize the fundamental substance of the universe which
they called as Absolute Reality.
4
They recognized that
1
Atma - SELF
2
Brahman – Supreme Reality
3
Advaita – Non-duality
4
Para Brahman – Absolute Reality
and the world which I perceive as “not me”. We need to
understand unreal nature of this apparent separation which is
appearing as a split in consciousness. One needs to get over
this apparent split to be free from suffering.
When the apparent split between “me”, the world, and God is
removed, the real SELF
1
, which is nothing but Supreme
Reality
2
whose nature is existence-consciousness-bliss, is
revealed.
As Sri Ramana Maharshi says,
“The place where even the slightest trace of “I” does not exist
alone is SELF “
Non-Duality
3
– Freedom from Suffering
From time immemorial, sages, saints and philosophers have
addressed the question of freedom from suffering. Ancient
sages of India recognized that the suffering in life is because
of duality. They started looking for the unity in the diverse
world. Through a very sharp and refined mind, they were able
to recognize the fundamental substance of the universe which
they called as Absolute Reality.
4
They recognized that
1
Atma - SELF
2
Brahman – Supreme Reality
3
Advaita – Non-duality
4
Para Brahman – Absolute Reality
12
Absolute Reality appears to take variety of forms “me”, the
world, and God. They also understood that only when we
recognize the non-dual reality, we become free from suffering.
The Absolute Reality never undergoes any changes. It only
appears as various things due to perception. Typically, rope
and snake analogy is given to illustrate this.
While passing through a forest a person sees a snake. He is
scared by the sight of snake. His heart rate rises. He starts
sweating. On a second thought, he throws light on the snake
with his torch light only to recognize that there was no snake
but just a piece of rope. He is very much relieved now. Rope
appeared as a snake because of perception of the senses and
mental projection.
This is exactly the cause of variety and duality. Absolute
Reality of the nature of existence-consciousness-bliss alone
exists. One reality alone appears as mind and matter. It alone
appears as the world and variety of living and non living beings
in the world. It appears as “me” the subject and “the world” –
the object. It alone appears as the experience and the
experienced.
Please note the word “appears as”. Rope never becomes
snake. Rope “appears as” snake. Similarly, Absolute Reality
never becomes the “me” and the world – it appears as “me”
and the world. It is similar to the appearance of water in a
mirage. There is not a drop of water in the mirage. Due to
optical illusion, sand appears as water. Similarly sky appears
as blue even though there is no blueness in the sky.
Absolute Reality appears to take variety of forms “me”, the
world, and God. They also understood that only when we
recognize the non-dual reality, we become free from suffering.
The Absolute Reality never undergoes any changes. It only
appears as various things due to perception. Typically, rope
and snake analogy is given to illustrate this.
While passing through a forest a person sees a snake. He is
scared by the sight of snake. His heart rate rises. He starts
sweating. On a second thought, he throws light on the snake
with his torch light only to recognize that there was no snake
but just a piece of rope. He is very much relieved now. Rope
appeared as a snake because of perception of the senses and
mental projection.
This is exactly the cause of variety and duality. Absolute
Reality of the nature of existence-consciousness-bliss alone
exists. One reality alone appears as mind and matter. It alone
appears as the world and variety of living and non living beings
in the world. It appears as “me” the subject and “the world” –
the object. It alone appears as the experience and the
experienced.
Please note the word “appears as”. Rope never becomes
snake. Rope “appears as” snake. Similarly, Absolute Reality
never becomes the “me” and the world – it appears as “me”
and the world. It is similar to the appearance of water in a
mirage. There is not a drop of water in the mirage. Due to
optical illusion, sand appears as water. Similarly sky appears
as blue even though there is no blueness in the sky.
13
Once we recognize that “me” is nothing but Absolute Reality
appearing like a body-mind-complex due to sensations, and
that thoughts and feelings and the world is nothing but
perceptions superimposed on Absolute Reality, we become
free from suffering.
Maya – The dream of God!
“As the water of the ocean is now calm and the next minute
gets agitated into waves, so are Brahman and Maya. The
ocean in the tranquil state is Brahman, and in the turbulent
state, Maya.”
- Sri Ramakrisha Paramahamsa.
Supreme Reality
1
is absolute stillness where there is no sense
of any other. Power of Supreme Reality
2
causes movement
in the stillness of the Supreme Reality. In this movement
various forms appear. These forms appear as various gross
and subtle objects of the world. Supreme Reality assumes the
role of the Lord
3
(God) to rule the world functioning as creator,
sustainer and destroyer
4
. To experience the world the
Supreme Reality assumes the bodies and takes the life form.
Thus the one Supreme
1
Para Brahman/Nirguna Brahma – Supreme Reality
2
Para Shakti –Power of Supreme Reality
3
Ishwara/Bhagavan/Saguna Brahma – God/Lord
4
Brahma, Vishnu, Maheshwara – Creator, sustainers and destroyer
Once we recognize that “me” is nothing but Absolute Reality
appearing like a body-mind-complex due to sensations, and
that thoughts and feelings and the world is nothing but
perceptions superimposed on Absolute Reality, we become
free from suffering.
Maya – The dream of God!
“As the water of the ocean is now calm and the next minute
gets agitated into waves, so are Brahman and Maya. The
ocean in the tranquil state is Brahman, and in the turbulent
state, Maya.”
- Sri Ramakrisha Paramahamsa.
Supreme Reality
1
is absolute stillness where there is no sense
of any other. Power of Supreme Reality
2
causes movement
in the stillness of the Supreme Reality. In this movement
various forms appear. These forms appear as various gross
and subtle objects of the world. Supreme Reality assumes the
role of the Lord
3
(God) to rule the world functioning as creator,
sustainer and destroyer
4
. To experience the world the
Supreme Reality assumes the bodies and takes the life form.
Thus the one Supreme
1
Para Brahman/Nirguna Brahma – Supreme Reality
2
Para Shakti –Power of Supreme Reality
3
Ishwara/Bhagavan/Saguna Brahma – God/Lord
4
Brahma, Vishnu, Maheshwara – Creator, sustainers and destroyer
14
Reality which is non-dual appears as the world, gods, living
and non living beings.
1
The power of the Supreme Reality to appear is called Maya.
Maya is the cosmic dream in which the Supreme Reality
appears as the cosmos, the world, living and non living beings.
This is similar to the individual dream in which when I go to
sleep, I project a dream world and become a dream character.
In reality nothing has happened to real me who is sleeping on
the bed. All the characters in my dream world is me only. The
cosmic dream Maya is exactly like this scenario. Everything in
the universe, living and non-living, is nothing but only an
appearance in the Supreme Reality. Nothing happens to the
tranquility of the Supreme Reality even when the cosmic
dream projects the universe.
Hide-and-Seek Game of God
There is a nice allegorical story about the creation. In the
beginning God was all alone. He was all alone in the eternity.
He decided to play a game. Since there is no one else to play
the game, God created and appeared as “Not God” in the form
of Universe. God who is pure consciousness and bliss
appeared as “not God” in the form of material world. To
experience the Universe, God took the form of living beings. It
is said that God sleeps in stones, dreams in plants and starts
waking up in human beings.
1
Ekoham Bahushyami – I am alone. I will become many. - Chandogya
Upanishad.
Reality which is non-dual appears as the world, gods, living
and non living beings.
1
The power of the Supreme Reality to appear is called Maya.
Maya is the cosmic dream in which the Supreme Reality
appears as the cosmos, the world, living and non living beings.
This is similar to the individual dream in which when I go to
sleep, I project a dream world and become a dream character.
In reality nothing has happened to real me who is sleeping on
the bed. All the characters in my dream world is me only. The
cosmic dream Maya is exactly like this scenario. Everything in
the universe, living and non-living, is nothing but only an
appearance in the Supreme Reality. Nothing happens to the
tranquility of the Supreme Reality even when the cosmic
dream projects the universe.
Hide-and-Seek Game of God
There is a nice allegorical story about the creation. In the
beginning God was all alone. He was all alone in the eternity.
He decided to play a game. Since there is no one else to play
the game, God created and appeared as “Not God” in the form
of Universe. God who is pure consciousness and bliss
appeared as “not God” in the form of material world. To
experience the Universe, God took the form of living beings. It
is said that God sleeps in stones, dreams in plants and starts
waking up in human beings.
1
Ekoham Bahushyami – I am alone. I will become many. - Chandogya
Upanishad.
15
Being very good at whatever He does, God forgets Himself in
the living beings and starts searching for himself. This is the
hide-and-seek game of God. Finally God finds Himself in the
form of Realized Beings.
God is seeking His SELF through our selves.
Water, Ocean and Wave
Let us take up an analogy to understand the relationship
between the “me”, the world and God
1
. Supreme Reality is
like water. Water alone appears as ocean. Ocean is collection
of waves, but in essence water only. God is like ocean –
collection of living and non-living beings of the universe. In
reality water is the essence of ocean and waves. “Ocean” and
“waves” are the names given to temporary appearance of
water only. Water is not affected by these appearances.
Similarly the Supreme Reality alone appears as God,
individual consciousness
2
and the world.
Waves rise and fall. Waves disappear on hitting the shore.
Small wave gets swamped by bigger wave.
Individual consciousness (souls) is like wave. They take birth
and die. Individuals are competing for survival in the world. All
these lead to tremendous fear and stress. How can the souls
attain freedom from fear and live in peace? Soul has to realize
that it is just like wave recognizing its essential nature as
ocean. With such realization, the soul realizes that all souls
1
Ishwara – God
2
Jiva – Individual consciousness/soul
Being very good at whatever He does, God forgets Himself in
the living beings and starts searching for himself. This is the
hide-and-seek game of God. Finally God finds Himself in the
form of Realized Beings.
God is seeking His SELF through our selves.
Water, Ocean and Wave
Let us take up an analogy to understand the relationship
between the “me”, the world and God
1
. Supreme Reality is
like water. Water alone appears as ocean. Ocean is collection
of waves, but in essence water only. God is like ocean –
collection of living and non-living beings of the universe. In
reality water is the essence of ocean and waves. “Ocean” and
“waves” are the names given to temporary appearance of
water only. Water is not affected by these appearances.
Similarly the Supreme Reality alone appears as God,
individual consciousness
2
and the world.
Waves rise and fall. Waves disappear on hitting the shore.
Small wave gets swamped by bigger wave.
Individual consciousness (souls) is like wave. They take birth
and die. Individuals are competing for survival in the world. All
these lead to tremendous fear and stress. How can the souls
attain freedom from fear and live in peace? Soul has to realize
that it is just like wave recognizing its essential nature as
ocean. With such realization, the soul realizes that all souls
1
Ishwara – God
2
Jiva – Individual consciousness/soul
16
are from One source – God/Universal consciousness just like
all waves are from ocean. With this understanding love arises.
One soul sees itself as different from other soul but still sees
God/universal consciousness the common source. When
wave sees that it and ocean both are water, wave loses fear of
survival. Similarly when the soul sees itself as the Supreme
Reality, the fear of survival completely drops away.
Name and Form
1
A piece of paper can be folded into different shapes like boat,
flower, aero plane etc. Based on the shape it is given different
names. While each shape and form can have different look or
function the essence of all forms is paper only. Similarly,
innumerable objects of the world, god, and individual
consciousness are all nothing but Absolute Reality only.
Absolute reality is the non-dual awareness
2
which appears as
everything in the universe. To realize that “me”, the God, and
the world are all nothing but pure awareness in essence is the
secret of freedom from duality.
Freedom from duality
As long as you believe that you are a person – a separate
“me”, an individual entity apart from something and separate
from everything else in the world, you will suffer. This suffering
is the due to a split in consciousness called duality. To be free
1
Nama Rupa – Name and form
2
Prajnanam – Awareness – Pure consciousness
are from One source – God/Universal consciousness just like
all waves are from ocean. With this understanding love arises.
One soul sees itself as different from other soul but still sees
God/universal consciousness the common source. When
wave sees that it and ocean both are water, wave loses fear of
survival. Similarly when the soul sees itself as the Supreme
Reality, the fear of survival completely drops away.
Name and Form
1
A piece of paper can be folded into different shapes like boat,
flower, aero plane etc. Based on the shape it is given different
names. While each shape and form can have different look or
function the essence of all forms is paper only. Similarly,
innumerable objects of the world, god, and individual
consciousness are all nothing but Absolute Reality only.
Absolute reality is the non-dual awareness
2
which appears as
everything in the universe. To realize that “me”, the God, and
the world are all nothing but pure awareness in essence is the
secret of freedom from duality.
Freedom from duality
As long as you believe that you are a person – a separate
“me”, an individual entity apart from something and separate
from everything else in the world, you will suffer. This suffering
is the due to a split in consciousness called duality. To be free
1
Nama Rupa – Name and form
2
Prajnanam – Awareness – Pure consciousness
17
from suffering, we need to get established in non-duality by
recognizing the Reality
There is only One Supreme Reality
1
whose essential nature is
given below.
It is Pure Awareness
It is undivided
2
It is thoughtless
3
and formless
4
It is of the nature of existence-consciousness-bliss
5
Living and non-living beings and the universe appear from
Supreme Reality and merge into Supreme Reality.
It has no beginning
6
and endless
7
You are That Reality
8
1
Para Brahman - Supreme Reality / Absolute Reality
2
Akhanda - Undivided
3
Nirvikalpa - Thoughtless
4
Nirakara - Formless
5
Sat-chit-ananda – Existence-consciousness-bliss.
6
Anadi - Beginning less
7
Amar - endless
8
Tatwamasi – Thou Art That – Chandogya Upanishad, Sama Veda.
from suffering, we need to get established in non-duality by
recognizing the Reality
There is only One Supreme Reality
1
whose essential nature is
given below.
It is Pure Awareness
It is undivided
2
It is thoughtless
3
and formless
4
It is of the nature of existence-consciousness-bliss
5
Living and non-living beings and the universe appear from
Supreme Reality and merge into Supreme Reality.
It has no beginning
6
and endless
7
You are That Reality
8
1
Para Brahman - Supreme Reality / Absolute Reality
2
Akhanda - Undivided
3
Nirvikalpa - Thoughtless
4
Nirakara - Formless
5
Sat-chit-ananda – Existence-consciousness-bliss.
6
Anadi - Beginning less
7
Amar - endless
8
Tatwamasi – Thou Art That – Chandogya Upanishad, Sama Veda.
18
Seven stages of Enlightenment
A spiritual seeker goes through following seven stages
1
as per
the ancient book Laghu Yoga Vashista by Shri Valmiki
Maharshi.
1. Auspicious desire
2
2. Discrimination
3
3. Refined Mind
4
4. Abiding in Self
5
5. Desirelessness
6
6. Objectlessness
7
7. Transcendence
8
1
JnAnabhUmih subhecchakya prathamA samudahrtA, vicAranA dviteeyA
syAt trtiyA tanumAnasA.
sattvapattiscaturthi syAttato samsaktinAmikA, padarthabhAvani sasthi
saptami turyagA smrta ||
- Laghu Yoga Vashista 13.113, 13.114
Seven stages of spiritual unfoldment are auspicious desire, discrimination,
refined mind, Abiding in Self, Desirelessness, Objectlessness and
Transcendence.
2
Shubechcha –Auspicious Desire
3
Vicharana – Discrimination
4
Tanu manasi – Refined Mind
5
Sattvapati – Established in Reality
6
Asamasakti - Desirelessness
7
Padartha abhavani – Objectlessness
8
Turyaga - Transcendence
Seven stages of Enlightenment
A spiritual seeker goes through following seven stages
1
as per
the ancient book Laghu Yoga Vashista by Shri Valmiki
Maharshi.
1. Auspicious desire
2
2. Discrimination
3
3. Refined Mind
4
4. Abiding in Self
5
5. Desirelessness
6
6. Objectlessness
7
7. Transcendence
8
1
JnAnabhUmih subhecchakya prathamA samudahrtA, vicAranA dviteeyA
syAt trtiyA tanumAnasA.
sattvapattiscaturthi syAttato samsaktinAmikA, padarthabhAvani sasthi
saptami turyagA smrta ||
- Laghu Yoga Vashista 13.113, 13.114
Seven stages of spiritual unfoldment are auspicious desire, discrimination,
refined mind, Abiding in Self, Desirelessness, Objectlessness and
Transcendence.
2
Shubechcha –Auspicious Desire
3
Vicharana – Discrimination
4
Tanu manasi – Refined Mind
5
Sattvapati – Established in Reality
6
Asamasakti - Desirelessness
7
Padartha abhavani – Objectlessness
8
Turyaga - Transcendence
19
Stage 1: Auspicious Desire
Throughout life we keep pursuing happiness and freedom from
suffering. We strive hard to fulfill our desires. At some point of
time in our journey of our life, we start recognizing the futility of
our effort. However hard we try and whatever we do, long
lasting happiness seems to be elusive. At this point, a mature
person starts getting existential questions. “What am I doing?
“, “Why am I doing?”, “Who am I?”, “What is my purpose in
life?”, “Can I ever get eternal happiness?”.
Possessed by these existential questions many people turn to
religious practices which promise an eternal happy life after
death. Many people practice various kinds of austerities
1
.
Many people take up selfless service
2
, devotional service
3
or
path of yoga to master their mind.
Due to maturity developed by several practices, some people
recognize that solution to the problem has to be found “here
and now” when we are living. They seek Self Realization to
find eternal peace, happiness while they are alive. These
seekers develop intense desire to seek freedom from
suffering. They also understand that the suffering is due to
duality caused by self identity “me”. They start seeking
liberation
4
from the conceptual “me” to get established in
1
Vrita - Austerities
2
Karma yoga – Selfless service
3
Bhakti Yoga – Devotional service
4
Mukti – liberation
Stage 1: Auspicious Desire
Throughout life we keep pursuing happiness and freedom from
suffering. We strive hard to fulfill our desires. At some point of
time in our journey of our life, we start recognizing the futility of
our effort. However hard we try and whatever we do, long
lasting happiness seems to be elusive. At this point, a mature
person starts getting existential questions. “What am I doing?
“, “Why am I doing?”, “Who am I?”, “What is my purpose in
life?”, “Can I ever get eternal happiness?”.
Possessed by these existential questions many people turn to
religious practices which promise an eternal happy life after
death. Many people practice various kinds of austerities
1
.
Many people take up selfless service
2
, devotional service
3
or
path of yoga to master their mind.
Due to maturity developed by several practices, some people
recognize that solution to the problem has to be found “here
and now” when we are living. They seek Self Realization to
find eternal peace, happiness while they are alive. These
seekers develop intense desire to seek freedom from
suffering. They also understand that the suffering is due to
duality caused by self identity “me”. They start seeking
liberation
4
from the conceptual “me” to get established in
1
Vrita - Austerities
2
Karma yoga – Selfless service
3
Bhakti Yoga – Devotional service
4
Mukti – liberation
20
blissful non-duality. This seeking is called auspicious desire for
liberation
1
.
At this stage the seeker starts looking for company of wise
people
2
. The seeker starts looking for a Realized Spiritual
Master
3
to guide him in the path of wisdom.
1
Mumukshatva – Desire for liberation
2
Satsang – Company of wise people
3
Sadguru – Realized Spiritual Master
blissful non-duality. This seeking is called auspicious desire for
liberation
1
.
At this stage the seeker starts looking for company of wise
people
2
. The seeker starts looking for a Realized Spiritual
Master
3
to guide him in the path of wisdom.
1
Mumukshatva – Desire for liberation
2
Satsang – Company of wise people
3
Sadguru – Realized Spiritual Master
21
Stage 2: Discrimination
1
The seeker starts reflecting on the Truth based on teaching of
scriptures and Spiritual Teachers. His association with the
wise people helps him. The seeker starts enquiring into the
nature of “me”. He engages intensely in the process of path of
knowledge
2
involving listening
3
to the teaching of Spiritual
Masters, contemplation and reflection
4
on teachings. Spiritual
teaching “That Thou Art”
5
inspires the seeker to discover the
Self.
As the seeker continues with his practice of listening-reflection,
he/she starts developing dispassion
6
. He/she sharpens the
ability to discriminate between the Self and non-self
7
and
eternal and temporary
1
. He/she realizes that the so called “me”
is a composite entity consisting of body-mind-intellect and the
real I. Out of this body-mind-intellect complex is non-self
material in nature. The real I is eternal and conscious Self. The
body-mind-intellect complex is mortal and temporary. He/she
starts recognizing the true Self – ‘I’ using sharpened intellect
based on the study of scriptures.
1
Vicarana – discrimination
shAstra sajjana samparkavairAgya a bhyasapurvakam ,sadvicAra
pravttiryA procyate sa vicArana ||
Laghu Yoga Vashista 13.117
Enquiry into reality in the association of wise people and study of scriptures
with development of dispassion is called discrimination.
2
Jnana Yoga – Path of Knowledge
3
Shravana – Listening to teaching of Spiritual Masters
4
Manana - Reflection on teachings
5
Tatwamasi – That Thou Art
6
Vairagya - Dispassion
7
Atma Anatma viveka – discrimination between Self and non-self
Stage 2: Discrimination
1
The seeker starts reflecting on the Truth based on teaching of
scriptures and Spiritual Teachers. His association with the
wise people helps him. The seeker starts enquiring into the
nature of “me”. He engages intensely in the process of path of
knowledge
2
involving listening
3
to the teaching of Spiritual
Masters, contemplation and reflection
4
on teachings. Spiritual
teaching “That Thou Art”
5
inspires the seeker to discover the
Self.
As the seeker continues with his practice of listening-reflection,
he/she starts developing dispassion
6
. He/she sharpens the
ability to discriminate between the Self and non-self
7
and
eternal and temporary
1
. He/she realizes that the so called “me”
is a composite entity consisting of body-mind-intellect and the
real I. Out of this body-mind-intellect complex is non-self
material in nature. The real I is eternal and conscious Self. The
body-mind-intellect complex is mortal and temporary. He/she
starts recognizing the true Self – ‘I’ using sharpened intellect
based on the study of scriptures.
1
Vicarana – discrimination
shAstra sajjana samparkavairAgya a bhyasapurvakam ,sadvicAra
pravttiryA procyate sa vicArana ||
Laghu Yoga Vashista 13.117
Enquiry into reality in the association of wise people and study of scriptures
with development of dispassion is called discrimination.
2
Jnana Yoga – Path of Knowledge
3
Shravana – Listening to teaching of Spiritual Masters
4
Manana - Reflection on teachings
5
Tatwamasi – That Thou Art
6
Vairagya - Dispassion
7
Atma Anatma viveka – discrimination between Self and non-self
22
By understanding the impermanence of happiness gained by
sense objects, the seeker turns inwards, to the eternal bliss of
the SELF. The attraction towards the SELF and dispassion
towards the sense objects go hand in hand. As the seekers
mind turns gets drawn towards the Self progressively he/she
starts feeling deepening sense of peace.
Many times deep rooted impressions and tendencies
2
can
come to the surface of the mind of the seeker creating
disturbance. However, the seeker is able to overcome these
disturbances using the discrimination developed through the
reflection on teachings. There is an allegorical story of
Hanuman from the ancient text Advaita Ramayana to illustrate
the unfoldment of Stage 2.
Story of Hanuman
After Sri Ramachandra returns to Ayodhya, there is a grand
coronation ceremony for enthronement of Sri Ramachandra as
King of Ayodhya. All the monkeys who helped Sri
Ramachandra in the war against the demon king Ravana are
invited for the celebration. Mother Sita queen of Ayodhya is
very grateful to all the monkeys who participated and helped
Sri Rama in the war. She started giving gifts to all monkeys.
For Hanuman, she gave a special gift of the beautiful pearl
necklace she was wearing. Hanuman was overjoyed by the
gift from Mother Sita.
1
Nitya anitya viveka – discrimination between the eternal and temporary
2
Samskaras and Vasanas – Impressions and tendencies
By understanding the impermanence of happiness gained by
sense objects, the seeker turns inwards, to the eternal bliss of
the SELF. The attraction towards the SELF and dispassion
towards the sense objects go hand in hand. As the seekers
mind turns gets drawn towards the Self progressively he/she
starts feeling deepening sense of peace.
Many times deep rooted impressions and tendencies
2
can
come to the surface of the mind of the seeker creating
disturbance. However, the seeker is able to overcome these
disturbances using the discrimination developed through the
reflection on teachings. There is an allegorical story of
Hanuman from the ancient text Advaita Ramayana to illustrate
the unfoldment of Stage 2.
Story of Hanuman
After Sri Ramachandra returns to Ayodhya, there is a grand
coronation ceremony for enthronement of Sri Ramachandra as
King of Ayodhya. All the monkeys who helped Sri
Ramachandra in the war against the demon king Ravana are
invited for the celebration. Mother Sita queen of Ayodhya is
very grateful to all the monkeys who participated and helped
Sri Rama in the war. She started giving gifts to all monkeys.
For Hanuman, she gave a special gift of the beautiful pearl
necklace she was wearing. Hanuman was overjoyed by the
gift from Mother Sita.
1
Nitya anitya viveka – discrimination between the eternal and temporary
2
Samskaras and Vasanas – Impressions and tendencies
23
Hanuman took the pearl necklace in hand and started
removing pearls from the necklace. He started biting the pearl,
observing it closely as if trying to look for something and
throwing away the destroyed pearl. He was destroying the
gifted necklace from Mother Sita.
The other monkeys were distraught by action of Hanuman.
How dare he can destroy the pearl necklace gifted by Mother
Sita! They asked for explanation from Hanuman.
Hanuman told them “I am overjoyed by the special gift from
Mother Sita. The necklace must be very special. I was only
trying to find Sri Rama in each glittering pearl. I got
disappointed that I did not find Sri Rama in the pearls. What is
the use of gift where I cannot find Sri Rama!”
In this allegorical story Hanuman represents the monkey mind.
Sri Rama represents the inner Self - blissful pure
consciousness. Mother Sita represents the nature
1
. Pearl
represents very attractive sense objects in nature. Hanuman
destroying the pearl represents the futile search for finding
eternal happiness in the objects in the world. Sri Rama
represents the blissful inner Self – Atma Rama.
1
Prakriti - Nature
Hanuman took the pearl necklace in hand and started
removing pearls from the necklace. He started biting the pearl,
observing it closely as if trying to look for something and
throwing away the destroyed pearl. He was destroying the
gifted necklace from Mother Sita.
The other monkeys were distraught by action of Hanuman.
How dare he can destroy the pearl necklace gifted by Mother
Sita! They asked for explanation from Hanuman.
Hanuman told them “I am overjoyed by the special gift from
Mother Sita. The necklace must be very special. I was only
trying to find Sri Rama in each glittering pearl. I got
disappointed that I did not find Sri Rama in the pearls. What is
the use of gift where I cannot find Sri Rama!”
In this allegorical story Hanuman represents the monkey mind.
Sri Rama represents the inner Self - blissful pure
consciousness. Mother Sita represents the nature
1
. Pearl
represents very attractive sense objects in nature. Hanuman
destroying the pearl represents the futile search for finding
eternal happiness in the objects in the world. Sri Rama
represents the blissful inner Self – Atma Rama.
1
Prakriti - Nature
24
Stage 3: Refined Mind
1
As the seeker continues with stage 1 and stage 2 practice,
stage 3 of spiritual unfoldment happens. The seekers mind
becomes refined. He has clear understanding of the essential
spiritual teachings in the form of great sayings
2
.
1. Awareness is Divine (Supreme Reality)
3
– Aitareya
Upanishad of Rigveda
2. Thou Art That
4
– Chandogya Upanishad of Samaveda
3. I am Divine (Supreme Reality)
5
– Brahadaranyaka
Upanishad of Yajurveda
4. This Self is verily Divine
6
(Supreme Reality) –
Mandukya Upanishad of Atharvana Veda
5. All this is Divine (Supreme Reality)
7
- Chandogya
Upanishad of Samaveda
6. Awareness alone is Real. World is unreal
1
- Viveka
Chudamani by Shri Shankaracharya.
The indirect knowledge
2
of the Self gained by listening to the
teaching of Spiritual Master helps the seeker to focus the mind
1
Tanumanasi – Refined mind
vicArana subhEcchAbhyAm indriyArthesvasaktata, yatra sA tanutAmeti
procyate tanumAnasA ||
Laghu Yoga Vashista 13.118
Refined state of mind is attained through previous two stages of
auspicious desire and reflection.
2
Mahavakya – Great sayings.
3
Prajnanam Brahma – Awareness is Supreme Reality.
4
Tatwamasi – Thou Art That
5
Aham Brahmasmi – I am Divine (Supreme Reality)
6
Ayamatma Brahma – This Self is verily Divine (Supreme Reality)
7
Sarvam Khalvidam Brahma – All this is Divine (Supreme Reality.)
Stage 3: Refined Mind
1
As the seeker continues with stage 1 and stage 2 practice,
stage 3 of spiritual unfoldment happens. The seekers mind
becomes refined. He has clear understanding of the essential
spiritual teachings in the form of great sayings
2
.
1. Awareness is Divine (Supreme Reality)
3
– Aitareya
Upanishad of Rigveda
2. Thou Art That
4
– Chandogya Upanishad of Samaveda
3. I am Divine (Supreme Reality)
5
– Brahadaranyaka
Upanishad of Yajurveda
4. This Self is verily Divine
6
(Supreme Reality) –
Mandukya Upanishad of Atharvana Veda
5. All this is Divine (Supreme Reality)
7
- Chandogya
Upanishad of Samaveda
6. Awareness alone is Real. World is unreal
1
- Viveka
Chudamani by Shri Shankaracharya.
The indirect knowledge
2
of the Self gained by listening to the
teaching of Spiritual Master helps the seeker to focus the mind
1
Tanumanasi – Refined mind
vicArana subhEcchAbhyAm indriyArthesvasaktata, yatra sA tanutAmeti
procyate tanumAnasA ||
Laghu Yoga Vashista 13.118
Refined state of mind is attained through previous two stages of
auspicious desire and reflection.
2
Mahavakya – Great sayings.
3
Prajnanam Brahma – Awareness is Supreme Reality.
4
Tatwamasi – Thou Art That
5
Aham Brahmasmi – I am Divine (Supreme Reality)
6
Ayamatma Brahma – This Self is verily Divine (Supreme Reality)
7
Sarvam Khalvidam Brahma – All this is Divine (Supreme Reality.)
25
on the Self, for the exclusion of other thoughts. He/she is not
distracted by the intruding thoughts. He holds on to thought “I
am Divine (Supreme Reality)”. Even though he/she has
understood the essence of spiritual teachings, he/she has no
direct experience
3
of self as Divine Supreme Reality.
Supreme Reality is still a concept for him/her. Self realization
is still an object to be achieved for such a seeker even though
he has advanced on the path so far.
At this stage he practices blissful super-conscious absorption
4
(samadhi). There are essentially two types of super conscious
absorption of mind. They are Super-conscious absorption with
thoughts
5
(Savikalpa samadhi) and Super -conscious
absorption without thoughts (Nirvikalpa samadhi).
Super Conscious Absorption
(With thoughts (Savikalpa Samadhi))
In this practice, the seeker focuses his mind on qualities of
Supreme Reality (Brahman/Self). In this case, there is still a
separation between the seeker and the Supreme Reality.
There is a threefold division in perception
6
– knower, known
1
Brahma Satyam Jagan mithya – Awareness alone is Real. World is unreal
2
Paroksha Jnana – Indirect Knowledge of SELF
3
Aparoksha Jnana – Direct Knowledge of SELF
4
Samadhi – Superconscious absorption where mind gets absorbed in the
meditation of Self.
5
Savikalpa Samadhi – Super conscious absorption with thoughts
6
Jnatr – Knower, Jneya – Known, Jnanam - Knowledge
on the Self, for the exclusion of other thoughts. He/she is not
distracted by the intruding thoughts. He holds on to thought “I
am Divine (Supreme Reality)”. Even though he/she has
understood the essence of spiritual teachings, he/she has no
direct experience
3
of self as Divine Supreme Reality.
Supreme Reality is still a concept for him/her. Self realization
is still an object to be achieved for such a seeker even though
he has advanced on the path so far.
At this stage he practices blissful super-conscious absorption
4
(samadhi). There are essentially two types of super conscious
absorption of mind. They are Super-conscious absorption with
thoughts
5
(Savikalpa samadhi) and Super -conscious
absorption without thoughts (Nirvikalpa samadhi).
Super Conscious Absorption
(With thoughts (Savikalpa Samadhi))
In this practice, the seeker focuses his mind on qualities of
Supreme Reality (Brahman/Self). In this case, there is still a
separation between the seeker and the Supreme Reality.
There is a threefold division in perception
6
– knower, known
1
Brahma Satyam Jagan mithya – Awareness alone is Real. World is unreal
2
Paroksha Jnana – Indirect Knowledge of SELF
3
Aparoksha Jnana – Direct Knowledge of SELF
4
Samadhi – Superconscious absorption where mind gets absorbed in the
meditation of Self.
5
Savikalpa Samadhi – Super conscious absorption with thoughts
6
Jnatr – Knower, Jneya – Known, Jnanam - Knowledge
26
and knowledge. The seeker is the knower. Self
1
is known.
There is still subject-object relationship between the seeker
and sought. There are two types of Savikalpa samadhi –
Internal and external.
Internal Savikalpa Samadhi
In the internal Savikalpa samadhi, mental states, thoughts and
feelings are the objects to be witnessed by the Self holding
onto idea that Self is the witness. While the thoughts feelings
and emotions keep changing the witnessing self
2
never
changes. The focus of the internal samadhi is the Self
(atman). In the internal samadhi I recognize myself as pure
consciousness
3
. When we say “I am”, the “I” aspect points to
pure consciousness – witness self while “am” aspect points to
existence.
External Savikalpa Samadhi
In the external Savikalpa samadhi the focus is on Supreme
Reality (Brahman) with the help of external objects. In this
case, mental absorption is practiced on pure existence
4
in the
form of universe. Pure existence never changes while all the
objects in the universe keep changing. By negating the name,
form and function, the pure existence is recognized as infinite
unchanging reality which is my Self.
1
Atman – Self
2
Sakshi – witnessing Self
3
Cit – Pure consciousness.
4
Sat – Pure existence
and knowledge. The seeker is the knower. Self
1
is known.
There is still subject-object relationship between the seeker
and sought. There are two types of Savikalpa samadhi –
Internal and external.
Internal Savikalpa Samadhi
In the internal Savikalpa samadhi, mental states, thoughts and
feelings are the objects to be witnessed by the Self holding
onto idea that Self is the witness. While the thoughts feelings
and emotions keep changing the witnessing self
2
never
changes. The focus of the internal samadhi is the Self
(atman). In the internal samadhi I recognize myself as pure
consciousness
3
. When we say “I am”, the “I” aspect points to
pure consciousness – witness self while “am” aspect points to
existence.
External Savikalpa Samadhi
In the external Savikalpa samadhi the focus is on Supreme
Reality (Brahman) with the help of external objects. In this
case, mental absorption is practiced on pure existence
4
in the
form of universe. Pure existence never changes while all the
objects in the universe keep changing. By negating the name,
form and function, the pure existence is recognized as infinite
unchanging reality which is my Self.
1
Atman – Self
2
Sakshi – witnessing Self
3
Cit – Pure consciousness.
4
Sat – Pure existence
27
Brahman and Atman
We should not confuse internal and external samadhis. In
internal samadhi, pure consciousness (cit) is recognized as
witnessing Self (Atman). In external samadhi, pure existence
(sat) is recognized as essence of Universe (Brahman). In
reality Brahman and Atman are one and the same since the
absolute reality is of the nature of existence-consciousness-
bliss (sat-cit-ananda). By practicing the samadhi, the seeker
reaches blissful state.
Savikalpa Samadhi with Object and Sound
Further Savikalpa samadhi can be four categories
1
(two types
of internal and two types of external) on the following basis.
Two types of internal Samadhis – Focus on Awareness
1) Internal Savikalpa Samadhi with object – For practicing
samadhi, the seeker takes the support of mental objects –
thoughts. Thoughts keep changing. Thoughts are inert.
Thoughts are illuminated by consciousness just like light in the
room illuminates objects. With this understanding, he/she
1
1.Antara–drasya–anuviddha-savikalpa-samadhi - Internal object associated
savikalpa samadhi.
2.Antara–sabda-anuviddha–savikalpa-samadhi – Internal word associated
savikalpa samadhi
3.Bahya–drasya–anuviddha-savikalpa-samadhi–External object
associated savikalpa samadhi.
4.Bahya–sabda-anuviddha–savikalpa-samadhi –External word associated
savikalpa samadhi
- Drg Drashya Viveka by Shri Adi Shankara
Brahman and Atman
We should not confuse internal and external samadhis. In
internal samadhi, pure consciousness (cit) is recognized as
witnessing Self (Atman). In external samadhi, pure existence
(sat) is recognized as essence of Universe (Brahman). In
reality Brahman and Atman are one and the same since the
absolute reality is of the nature of existence-consciousness-
bliss (sat-cit-ananda). By practicing the samadhi, the seeker
reaches blissful state.
Savikalpa Samadhi with Object and Sound
Further Savikalpa samadhi can be four categories
1
(two types
of internal and two types of external) on the following basis.
Two types of internal Samadhis – Focus on Awareness
1) Internal Savikalpa Samadhi with object – For practicing
samadhi, the seeker takes the support of mental objects –
thoughts. Thoughts keep changing. Thoughts are inert.
Thoughts are illuminated by consciousness just like light in the
room illuminates objects. With this understanding, he/she
1
1.Antara–drasya–anuviddha-savikalpa-samadhi - Internal object associated
savikalpa samadhi.
2.Antara–sabda-anuviddha–savikalpa-samadhi – Internal word associated
savikalpa samadhi
3.Bahya–drasya–anuviddha-savikalpa-samadhi–External object
associated savikalpa samadhi.
4.Bahya–sabda-anuviddha–savikalpa-samadhi –External word associated
savikalpa samadhi
- Drg Drashya Viveka by Shri Adi Shankara
28
gradually shifts the attention to illuminating consciousness.
The illuminating consciousness is the witness
1
of thoughts.
Thought is inert and not visible without the illuminating
consciousness. It is not possible to separate the witness
consciousness and thought. But attention can be shifted to
witness consciousness. Thus in this type of samadhi focus is
on awareness.
2) Internal Savikalpa Samadhi with sound – During the
internal savikalpa samadhi attention is shifted to witness
consciousness. Taking the support of words from teaching of
scriptures, the seeker enters into next level of internal samadhi
namely internal savikalpa samadhi with sound. Words of
scripture describing the witness consciousness are taken for
deliberation. I have to hold the thought that “I am the witness
(Sakshi) of the mind. Thoughts in the mind change but I, as
the witness, am unchanging. I am all pervading. I am
unattached
2
. I am ever free. I have no birth, no death”. In this
stage there is a subtle duality of witness and witnessed
3
. This
duality need to be dropped understanding the unreal
4
nature of
thoughts. The “sound” here means teaching of Vedanta
scriptures. The teachings in appendix I and II can be used for
practice.
1
Sakshi chaitanyam – witness consciousness.
2
Asanga – unattached.
3
Sakshyam – witnessed.
4
Mithya - unreal
gradually shifts the attention to illuminating consciousness.
The illuminating consciousness is the witness
1
of thoughts.
Thought is inert and not visible without the illuminating
consciousness. It is not possible to separate the witness
consciousness and thought. But attention can be shifted to
witness consciousness. Thus in this type of samadhi focus is
on awareness.
2) Internal Savikalpa Samadhi with sound – During the
internal savikalpa samadhi attention is shifted to witness
consciousness. Taking the support of words from teaching of
scriptures, the seeker enters into next level of internal samadhi
namely internal savikalpa samadhi with sound. Words of
scripture describing the witness consciousness are taken for
deliberation. I have to hold the thought that “I am the witness
(Sakshi) of the mind. Thoughts in the mind change but I, as
the witness, am unchanging. I am all pervading. I am
unattached
2
. I am ever free. I have no birth, no death”. In this
stage there is a subtle duality of witness and witnessed
3
. This
duality need to be dropped understanding the unreal
4
nature of
thoughts. The “sound” here means teaching of Vedanta
scriptures. The teachings in appendix I and II can be used for
practice.
1
Sakshi chaitanyam – witness consciousness.
2
Asanga – unattached.
3
Sakshyam – witnessed.
4
Mithya - unreal
29
Two types of external Samadhis – Focus on existence
1) External Savikalpa Samadhi with object – In this type of
samadhi, external object is considered for practice. Any
external object can be taken. For example we can take a
flower or moon etc. In this type of samadhi the focus is on
existence aspect. A flower exists, a tree exists, moon exists
etc. The existence is indicated by “is-ness”. “The tree is”, “the
flower is” etc. The attention has to be shifted from the name,
form and function to the existence aspect. Pure existence or
“is-ness” is the focus of this samadhi practice. This samadhi
practice can be done with eyes open or closed eyes.
2) External Savikalpa Samadhi with Sound – In this type of
samadhi, the characteristics of the pure existence is focused.
While object may have boundary, existence is boundless.
Existence manifests through different objects. Existence is
infinite. I am existence-consciousness-bliss. I am infinite. Mind
is absorbed in savikalpa samadhi with the deliberation on the
words of scriptures. The “sound” here means teaching of
Vedanta scriptures. The teachings in appendix I and II can be
used for practice.
Two types of external Samadhis – Focus on existence
1) External Savikalpa Samadhi with object – In this type of
samadhi, external object is considered for practice. Any
external object can be taken. For example we can take a
flower or moon etc. In this type of samadhi the focus is on
existence aspect. A flower exists, a tree exists, moon exists
etc. The existence is indicated by “is-ness”. “The tree is”, “the
flower is” etc. The attention has to be shifted from the name,
form and function to the existence aspect. Pure existence or
“is-ness” is the focus of this samadhi practice. This samadhi
practice can be done with eyes open or closed eyes.
2) External Savikalpa Samadhi with Sound – In this type of
samadhi, the characteristics of the pure existence is focused.
While object may have boundary, existence is boundless.
Existence manifests through different objects. Existence is
infinite. I am existence-consciousness-bliss. I am infinite. Mind
is absorbed in savikalpa samadhi with the deliberation on the
words of scriptures. The “sound” here means teaching of
Vedanta scriptures. The teachings in appendix I and II can be
used for practice.
30
Stage 4
1
: Abiding in Self
Practices of first three stages lead to unfoldment of stage 4.
The subject-object duality of earlier stages disappears. The
seeker is established in blissful Self where there is no knower-
known-knowledge split
2
. He/she is established in thought free
Superconscious absorption
3
(Nirvikalpa samadhi). Repeated
practice of Nirvikalpa samadhi leads to purification of
subconscious impressions
4
. He/she is called knower of
Supreme Reality
5
. A knower of Supreme Reality knows self as
“I am Awareness (Brahman)”.
6
Supreme reality can only be
known as Self. It can never be known as object of knowledge.
Knower of Brahman is called Brahmavid. Knower of Brahman
is Brahman only.
7
Knower of Brahman attains supreme bliss
8
.
Nirvikalpa Samadhi
Nirvikalpa samadhi is a state of mental absorption where the
subject object duality disappears. With the disappearance of
duality the individual consciousness merges with the Supreme
1
Sattvapati – Abiding in Self
bhumikA tritaya abhyasAt cittE arthaviratervasat, sattvatmani sthitih suddhe
sattvapattirudAhrtA ||
With the practices followed in above three stages, mind withdrawn from
sense objects abiding in Self which is of the nature of pure existence.
2
Triputi – Knower-Known-Knowledge split in any perception
3
Nirvikalpa Samadhi – Thoughtless Superconscious absorption
4
Vasanas – subconscious impressions.
5
Brahmavid – Knower of supreme Reality
6
Aham Brahmasmi – I am Brahman
7
Brahmavid Brahmaiva Bhavati. – Knower of Brahman is Brahman only.
8
Brahmavid apnoti param – Knower Brahman attains Supreme Bliss.
Stage 4
1
: Abiding in Self
Practices of first three stages lead to unfoldment of stage 4.
The subject-object duality of earlier stages disappears. The
seeker is established in blissful Self where there is no knower-
known-knowledge split
2
. He/she is established in thought free
Superconscious absorption
3
(Nirvikalpa samadhi). Repeated
practice of Nirvikalpa samadhi leads to purification of
subconscious impressions
4
. He/she is called knower of
Supreme Reality
5
. A knower of Supreme Reality knows self as
“I am Awareness (Brahman)”.
6
Supreme reality can only be
known as Self. It can never be known as object of knowledge.
Knower of Brahman is called Brahmavid. Knower of Brahman
is Brahman only.
7
Knower of Brahman attains supreme bliss
8
.
Nirvikalpa Samadhi
Nirvikalpa samadhi is a state of mental absorption where the
subject object duality disappears. With the disappearance of
duality the individual consciousness merges with the Supreme
1
Sattvapati – Abiding in Self
bhumikA tritaya abhyasAt cittE arthaviratervasat, sattvatmani sthitih suddhe
sattvapattirudAhrtA ||
With the practices followed in above three stages, mind withdrawn from
sense objects abiding in Self which is of the nature of pure existence.
2
Triputi – Knower-Known-Knowledge split in any perception
3
Nirvikalpa Samadhi – Thoughtless Superconscious absorption
4
Vasanas – subconscious impressions.
5
Brahmavid – Knower of supreme Reality
6
Aham Brahmasmi – I am Brahman
7
Brahmavid Brahmaiva Bhavati. – Knower of Brahman is Brahman only.
8
Brahmavid apnoti param – Knower Brahman attains Supreme Bliss.
31
Consciousness. It is like a salt doll merging with ocean. The
illusory individuality disappears. Nirvikalpa samadhi is attained
after repeated practice of savikalpa samadhi of various kinds.
It should be noted that Nirvikalpa samadhi itself is not
enlightenment. Nirvikalpa samadhi is also a state of mind like
waking dreaming and deep sleep.
Nirvikalpa samadhi is similar to deep sleep. However there are
differences between deep sleep and Nirvikalpa samadhi. In
deep sleep, mind is in a subtle state. In that state, there is a
subtle thought that “There is no experience. I don’t know
myself”. However, in Nirvikalpa Samadhi, there is a subtle
thought “I am Brahman”.
Two Types of Nirvikalpa Samadhis
There are two types of Nirvikalpa Samadhi practices.
1
Namely,
Internal Nirvikalpa Samadhi and External Nirvikalpa Samadhi
Continuing the practice of internal savikalpa Samadhi/External
Savikalpa samadhi, the seeker generates a deliberate thought
called “I am Brahman”. This thought is generated by the ego
2
.
This thought is called akhandakara vritti or brahmakara vritti.
Initially to generate this thought the ego has to use will power.
Upon sufficient deliberation, ego or will power is not required
to hold this thought. It is similar to a situation to riding a
bicycle. Initially you need to peddle. Subsequently the cycling
will go on due to momentum generated earlier. Likewise, ego
and will power are required initially. However as mind
1
1) Antar Nirvikalpa samadhi – Internal Nirvikalpa Samadhi 2) Bahya
Nirvikalpa Samadhi – External Nirvikalpa Samadhi
2
Ahankara - Ego
Consciousness. It is like a salt doll merging with ocean. The
illusory individuality disappears. Nirvikalpa samadhi is attained
after repeated practice of savikalpa samadhi of various kinds.
It should be noted that Nirvikalpa samadhi itself is not
enlightenment. Nirvikalpa samadhi is also a state of mind like
waking dreaming and deep sleep.
Nirvikalpa samadhi is similar to deep sleep. However there are
differences between deep sleep and Nirvikalpa samadhi. In
deep sleep, mind is in a subtle state. In that state, there is a
subtle thought that “There is no experience. I don’t know
myself”. However, in Nirvikalpa Samadhi, there is a subtle
thought “I am Brahman”.
Two Types of Nirvikalpa Samadhis
There are two types of Nirvikalpa Samadhi practices.
1
Namely,
Internal Nirvikalpa Samadhi and External Nirvikalpa Samadhi
Continuing the practice of internal savikalpa Samadhi/External
Savikalpa samadhi, the seeker generates a deliberate thought
called “I am Brahman”. This thought is generated by the ego
2
.
This thought is called akhandakara vritti or brahmakara vritti.
Initially to generate this thought the ego has to use will power.
Upon sufficient deliberation, ego or will power is not required
to hold this thought. It is similar to a situation to riding a
bicycle. Initially you need to peddle. Subsequently the cycling
will go on due to momentum generated earlier. Likewise, ego
and will power are required initially. However as mind
1
1) Antar Nirvikalpa samadhi – Internal Nirvikalpa Samadhi 2) Bahya
Nirvikalpa Samadhi – External Nirvikalpa Samadhi
2
Ahankara - Ego
32
continues the deliberation, the thought “I am Brahman” goes to
subconscious where it operates independently without ego.
When the ego is subdued like in deep sleep state, the duality
disappears. Same thing happens in Nirvikalpa Samadhi state.
The seeker enters into a deep sleep like state where there is
no ego and hence no duality. He experiences bliss. There is
no subject object duality in this state since conscious mind is
silent and subconscious mind has taken up the thought
process “I am Brahman”
Difference between Yogic and Vedantic Samadhi
Some people follow path of yoga. Yogic samadhi involves
stopping of thoughts
1
. Various practices in yoga like breath
control are directed towards stopping of the mind. However
samadhi practice in Vedanta is quite different. In Vedantic
samadhi, right thought process based on teachings of
Upanishad is employed to change the deep ro oted
subconscious impressions.
Experience of Enlightenment
Experience of enlightenment is prior to mind. It is not an
insight. It is not an emotion or feeling. It is when you see
clearly that you are not the body, mind or intellect. You are not
a doer, enjoyer, the thinker or decider. What you are is non-
dual awareness in which sensations, thoughts, feelings,
insights appear and disappear. You are the witness of the
phenomenon. The body, mind and intellect are non-real
continues the deliberation, the thought “I am Brahman” goes to
subconscious where it operates independently without ego.
When the ego is subdued like in deep sleep state, the duality
disappears. Same thing happens in Nirvikalpa Samadhi state.
The seeker enters into a deep sleep like state where there is
no ego and hence no duality. He experiences bliss. There is
no subject object duality in this state since conscious mind is
silent and subconscious mind has taken up the thought
process “I am Brahman”
Difference between Yogic and Vedantic Samadhi
Some people follow path of yoga. Yogic samadhi involves
stopping of thoughts
1
. Various practices in yoga like breath
control are directed towards stopping of the mind. However
samadhi practice in Vedanta is quite different. In Vedantic
samadhi, right thought process based on teachings of
Upanishad is employed to change the deep ro oted
subconscious impressions.
Experience of Enlightenment
Experience of enlightenment is prior to mind. It is not an
insight. It is not an emotion or feeling. It is when you see
clearly that you are not the body, mind or intellect. You are not
a doer, enjoyer, the thinker or decider. What you are is non-
dual awareness in which sensations, thoughts, feelings,
insights appear and disappear. You are the witness of the
phenomenon. The body, mind and intellect are non-real
33
appearances in consciousness. The functioning of body, mind,
thinking, feeling doing is going on in your presence.
Nidhidhyasa
Nidhi is the wealth. Dhyasa means being aware of/protecting.
Self knowledge is the gained through the process of listening
(shravana) and reflection (manana). In nidhidhyasa “I am
Brahman” this thought is held in the mind with deep conviction.
Various types internal and external samadhi practices –
savikalpa samadhi and Nirvikalpa samadhi are means by
which nidhidhyasa is practiced. Appendix I and II give a
beautiful summarization of teachings of Vedanta scriptures by
Shri Adi Shankara. Nirvana Shatakam, Brahmajnanavalimala
given in Appendix I and II respectively is a great aid to practice
of internal and external samadhi with sound.
1
Yogaha chitta vritti Nirodhaha - Yoga is stopping of thought process.
appearances in consciousness. The functioning of body, mind,
thinking, feeling doing is going on in your presence.
Nidhidhyasa
Nidhi is the wealth. Dhyasa means being aware of/protecting.
Self knowledge is the gained through the process of listening
(shravana) and reflection (manana). In nidhidhyasa “I am
Brahman” this thought is held in the mind with deep conviction.
Various types internal and external samadhi practices –
savikalpa samadhi and Nirvikalpa samadhi are means by
which nidhidhyasa is practiced. Appendix I and II give a
beautiful summarization of teachings of Vedanta scriptures by
Shri Adi Shankara. Nirvana Shatakam, Brahmajnanavalimala
given in Appendix I and II respectively is a great aid to practice
of internal and external samadhi with sound.
1
Yogaha chitta vritti Nirodhaha - Yoga is stopping of thought process.
34
Stage 5: Desirelessness
1
By continued practice of Nirvikalpa Samadhi, all of the deep
rooted impressions are progressively erased. This stage is
called stage of non-union
2
because the sense of ‘I’-ness in
body, mind, intellect and ‘my’-ness in sense objects
disappears altogether. He/she lives in a state of bliss with a
clear understanding that I am not the body, mind or intellect
but I am pure consciousness.
In a state of ignorance of identification with the body, there
was craving for happiness from sense objects. With
enlightened wisdom the attraction
3
and repulsion towards
sense objects gets dropped. Enlightened one is in a state of
desirelessness. It is as good as saying, once you get to drink
nectar, who will have the desire to drink any milk? After
attaining the highest, lower desires drop.
The Enlightened sage may not have personal desires of any
kind. But he/she may have a desire to serve the world, work
for the welfare of the society based on his/her residual karmic
1
asamAsakti – Desirelessness
dasacatustayAbhyAsad asamsargaphlA tu yA, rUdhasattvacamatkara
prokt Asamsasakti nAmika ||
Laghu Yoga Vashista 13.120
Due to continued practice of previous four stages, the increased awareness
of splendid Reality one obtains fruit of non-union termed as Desirelessness
(asamAsakti)
2
Asamsargaphala – Fruit of non-union
3
Raga dvesha - attraction and repulsion
Stage 5: Desirelessness
1
By continued practice of Nirvikalpa Samadhi, all of the deep
rooted impressions are progressively erased. This stage is
called stage of non-union
2
because the sense of ‘I’-ness in
body, mind, intellect and ‘my’-ness in sense objects
disappears altogether. He/she lives in a state of bliss with a
clear understanding that I am not the body, mind or intellect
but I am pure consciousness.
In a state of ignorance of identification with the body, there
was craving for happiness from sense objects. With
enlightened wisdom the attraction
3
and repulsion towards
sense objects gets dropped. Enlightened one is in a state of
desirelessness. It is as good as saying, once you get to drink
nectar, who will have the desire to drink any milk? After
attaining the highest, lower desires drop.
The Enlightened sage may not have personal desires of any
kind. But he/she may have a desire to serve the world, work
for the welfare of the society based on his/her residual karmic
1
asamAsakti – Desirelessness
dasacatustayAbhyAsad asamsargaphlA tu yA, rUdhasattvacamatkara
prokt Asamsasakti nAmika ||
Laghu Yoga Vashista 13.120
Due to continued practice of previous four stages, the increased awareness
of splendid Reality one obtains fruit of non-union termed as Desirelessness
(asamAsakti)
2
Asamsargaphala – Fruit of non-union
3
Raga dvesha - attraction and repulsion
35
impressions, as the following story of Shri Ramakrishna
Paramahamsa illustrates.
Story of Sri Ramakrishna Paramahamsa
Great sage Shri Ramakrishna Paramahamsa lived in state of
eternal bliss after his enlightenment. Living in a state of
supreme bliss, he had no desire for anything worldly. However
he had a great liking for the delicious food cooked by Mother
Sharada Devi. Mother Sharada Devi used to tease him about
this. She asked him, “People consider you as an Enlightened
Sage. What will they think of your food habits!” Shri
Ramakrishna Paramahamsa told her that he has maintained
the desire for food to take care of his body. He needs the body
to teach disciples who are yet to come. The moment he is not
able to take food, his body will drop. He maintained his desire
for food consciously to teach many great disciples like Swamy
Vivekananda. Later in his life, he developed throat cancer due
to which he could not swallow food. Soon after he left his body
and attained supreme state (Maha samadhi).
State of Paramahamsa
Paramahamsa is a title bestowed on any Sage who has
attained highest state of non-duality. In Sanskrit Param means
supreme. Hamsa means swan. It is said that the swan has
ability to sift water from milk and drink only milk. Similarly
Paramahamsa separates Self from non-self, subject from
object, Real from unreal and merges with Supreme Reality
Brahman.
impressions, as the following story of Shri Ramakrishna
Paramahamsa illustrates.
Story of Sri Ramakrishna Paramahamsa
Great sage Shri Ramakrishna Paramahamsa lived in state of
eternal bliss after his enlightenment. Living in a state of
supreme bliss, he had no desire for anything worldly. However
he had a great liking for the delicious food cooked by Mother
Sharada Devi. Mother Sharada Devi used to tease him about
this. She asked him, “People consider you as an Enlightened
Sage. What will they think of your food habits!” Shri
Ramakrishna Paramahamsa told her that he has maintained
the desire for food to take care of his body. He needs the body
to teach disciples who are yet to come. The moment he is not
able to take food, his body will drop. He maintained his desire
for food consciously to teach many great disciples like Swamy
Vivekananda. Later in his life, he developed throat cancer due
to which he could not swallow food. Soon after he left his body
and attained supreme state (Maha samadhi).
State of Paramahamsa
Paramahamsa is a title bestowed on any Sage who has
attained highest state of non-duality. In Sanskrit Param means
supreme. Hamsa means swan. It is said that the swan has
ability to sift water from milk and drink only milk. Similarly
Paramahamsa separates Self from non-self, subject from
object, Real from unreal and merges with Supreme Reality
Brahman.
36
“Naanu nanembudu n aanalla, ee deha mana buddi
naanalla. Sacchidanandatma Shiva naanu naane.
Shivoham, Shivoham, Shivoham.”
– I am not the body, mind or int ellect. I am pure
consciousness. This is his realization.
Please note that the separation of Self from non-self, Real
from unreal etc is cognitive separation not physical separation.
Self being all pervading cannot be separated from anything. It
is like separating space from any object. The separation has to
be cognitive separation by the intellect which is subtle and
sharp to understand the spiritual reality. Non-self like body,
mind and intellect is recognized as unreal (mithya). Body,
mind, intellect is like a shadow. It has no real existence.
Realization is clarity obtained through self knowledge (atma
jnana). State of Paramahamsa is a cognitive shift based on
discrimination and dispassion.
Different behaviors of Enlighten Ones
There is no hard and fast rule for the behavior of Enlightened
ones. After the stage 4 up to stage 7 all are knowers of
Brahman only. However stages 4 to stage 7 are described to
indicate the different types of external behavior of enlightened
sages. The internal understanding of Brahman is same in all
four stages. External behavior is dictated by the residual
“Naanu nanembudu n aanalla, ee deha mana buddi
naanalla. Sacchidanandatma Shiva naanu naane.
Shivoham, Shivoham, Shivoham.”
– I am not the body, mind or int ellect. I am pure
consciousness. This is his realization.
Please note that the separation of Self from non-self, Real
from unreal etc is cognitive separation not physical separation.
Self being all pervading cannot be separated from anything. It
is like separating space from any object. The separation has to
be cognitive separation by the intellect which is subtle and
sharp to understand the spiritual reality. Non-self like body,
mind and intellect is recognized as unreal (mithya). Body,
mind, intellect is like a shadow. It has no real existence.
Realization is clarity obtained through self knowledge (atma
jnana). State of Paramahamsa is a cognitive shift based on
discrimination and dispassion.
Different behaviors of Enlighten Ones
There is no hard and fast rule for the behavior of Enlightened
ones. After the stage 4 up to stage 7 all are knowers of
Brahman only. However stages 4 to stage 7 are described to
indicate the different types of external behavior of enlightened
sages. The internal understanding of Brahman is same in all
four stages. External behavior is dictated by the residual
37
karmic impression
1
(Prarabdha karma). Every body takes up
body based on Prarabdha karma. The experiences which body
undergoes is determined at the time of birth. The life time of
the body is also fixed based on this karmic impression.
Depending on the residual karmic impression, the enlightened
sage takes up various roles for welfare of the world
2
. Their
external behavior is not indication of internal state.
Some Sages may become rulers of kingdom to take care of
society. Janaka Maharaja was an example of enlightened
King. Some Sages like Gautam Buddha become great
teachers to guide society on the path of enlightenment. Some
Sages like Shri Ramana Maharshi do not move from the place
where they are sitting. People get attracted to Sages like Sri
Ramana Maharshi to seek solace and wisdom.
Ego of Sage
For functioning in the world, ego is needed. For an
unenlightened one, ego drives his/her life. He/she is driven by
likes and dislikes of the ego based identity of body-mind-
intellect or societal role. Duality creates tremendous stress in
the life of unenlightened. However, after reaching the stage 4
the ego is burnt in the fire of knowledge of Brahman. The ego
of Sage is burnt ego like a burnt rope. Burnt rope appears like
the shape of rope but cannot function as rope. While the ego
1
Prarabdha karma – Karmic impression responsible for taking up current
body.
2
Loka Kalyana - Welfare of the world.
karmic impression
1
(Prarabdha karma). Every body takes up
body based on Prarabdha karma. The experiences which body
undergoes is determined at the time of birth. The life time of
the body is also fixed based on this karmic impression.
Depending on the residual karmic impression, the enlightened
sage takes up various roles for welfare of the world
2
. Their
external behavior is not indication of internal state.
Some Sages may become rulers of kingdom to take care of
society. Janaka Maharaja was an example of enlightened
King. Some Sages like Gautam Buddha become great
teachers to guide society on the path of enlightenment. Some
Sages like Shri Ramana Maharshi do not move from the place
where they are sitting. People get attracted to Sages like Sri
Ramana Maharshi to seek solace and wisdom.
Ego of Sage
For functioning in the world, ego is needed. For an
unenlightened one, ego drives his/her life. He/she is driven by
likes and dislikes of the ego based identity of body-mind-
intellect or societal role. Duality creates tremendous stress in
the life of unenlightened. However, after reaching the stage 4
the ego is burnt in the fire of knowledge of Brahman. The ego
of Sage is burnt ego like a burnt rope. Burnt rope appears like
the shape of rope but cannot function as rope. While the ego
1
Prarabdha karma – Karmic impression responsible for taking up current
body.
2
Loka Kalyana - Welfare of the world.
38
of unenlightened is like a strong rope which binds him/her to
the world, the ego of Sage is like burnt rope which cannot bind
him/her to the world. While ego possesses the unenlightened,
the Sage possesses the ego, directs the ego for the welfare of
the world.
The ego of common man directs the intellect for functioning in
the world. However, the intellect of the Sage functions under
the guidance of the divine Self. Hence we can say all actions
of Sage are Divine acts.
Karma for the Sage
There are four different types of karmic impressions.
Accumulated karma over many life times (sanchita karma), the
karma responsible for current life time (prarabdha karma), the
karma created during actions in present life time (kriyamana)
and resulting future karmic impressions (agami karma). While
common person suffers from all four types of karmic
impressions, the Sage is totally free from all the four. However,
his body continues to function in the world due to residual
prarabdha karma. His body may go through diseases as in the
case of cancer for Shri Ramana Maharshi. This gives an
impression to the onlookers that the Sage is suffering. In
reality sage has no suffering, no body, no karma. His body
becomes a vehicle for the welfare of the world but Sage is not
a doer at all from his/her point of view. But from the point of
the view of world, sage may be appearing to be doing intense
activity due to functioning of the body.
of unenlightened is like a strong rope which binds him/her to
the world, the ego of Sage is like burnt rope which cannot bind
him/her to the world. While ego possesses the unenlightened,
the Sage possesses the ego, directs the ego for the welfare of
the world.
The ego of common man directs the intellect for functioning in
the world. However, the intellect of the Sage functions under
the guidance of the divine Self. Hence we can say all actions
of Sage are Divine acts.
Karma for the Sage
There are four different types of karmic impressions.
Accumulated karma over many life times (sanchita karma), the
karma responsible for current life time (prarabdha karma), the
karma created during actions in present life time (kriyamana)
and resulting future karmic impressions (agami karma). While
common person suffers from all four types of karmic
impressions, the Sage is totally free from all the four. However,
his body continues to function in the world due to residual
prarabdha karma. His body may go through diseases as in the
case of cancer for Shri Ramana Maharshi. This gives an
impression to the onlookers that the Sage is suffering. In
reality sage has no suffering, no body, no karma. His body
becomes a vehicle for the welfare of the world but Sage is not
a doer at all from his/her point of view. But from the point of
the view of world, sage may be appearing to be doing intense
activity due to functioning of the body.
39
Brahmavid and Brahmavidvara
Knower of Brahman in stage 4 is called Brahmavid and the
one in stage 5 is called Brahmavidvara. Brahmavidvara means
superior knower of Brahman. The knowledge of Brahman is
same in both the case. There is absolutely no difference in
both the cases. The difference is only in terms of residual
karmic impressions for the body. Brahmavid actively engages
in the worldly activity for the welfare of the world. He has no
personal desires whatsoever, even when he/she is fully
engaged in the world with the knowledge that “I am Divine
(Brahman)” and the world is unreal. On the other hand,
Brahmavidvara is immersed in bliss of the Self for most of the
time. His interaction with the world is less compared to
Brahmavid. Brahmavid spends less time in Nirvikalpa samadhi
and more time in the activities of the world. Brahmavidvara
spends most of his time in Nirvikalpa samadhi.
Brahmavid is like a person seeing mirage in the desert
knowing fully well that it is unreal. On the other hand
Brahmavidvara does not see the mirage at all.
Brahmavid and Brahmavidvara
Knower of Brahman in stage 4 is called Brahmavid and the
one in stage 5 is called Brahmavidvara. Brahmavidvara means
superior knower of Brahman. The knowledge of Brahman is
same in both the case. There is absolutely no difference in
both the cases. The difference is only in terms of residual
karmic impressions for the body. Brahmavid actively engages
in the worldly activity for the welfare of the world. He has no
personal desires whatsoever, even when he/she is fully
engaged in the world with the knowledge that “I am Divine
(Brahman)” and the world is unreal. On the other hand,
Brahmavidvara is immersed in bliss of the Self for most of the
time. His interaction with the world is less compared to
Brahmavid. Brahmavid spends less time in Nirvikalpa samadhi
and more time in the activities of the world. Brahmavidvara
spends most of his time in Nirvikalpa samadhi.
Brahmavid is like a person seeing mirage in the desert
knowing fully well that it is unreal. On the other hand
Brahmavidvara does not see the mirage at all.
40
Stage 6 & 7 - Objectlessness
1
and Transcendence
2
One who has reached stage 6 is called great knower of
Supreme (Brahmavidvarenya) and the one who has reached
stage 7 is called greatest knower of Supreme
(Brahmavidvaristha).
Brahmavidvarenya lives in a state of Objectlessness. For him
all the objects of the world physical and mental are nothing but
appearance of consciousness only. It is as if saying all the
ornaments made from gold are gold only. Likewise for the
sage in stage 6 entire world is temporary appearance of Self
only. The subject object duality no longer exists. When he sits
in samadhi he can be awakened only with difficulty by others.
1
Padartha abhvavana – Objectlessness
bhUmiA pancaAbhyasAt svAtmArAmatayA bhrasam, abhyntaranAm
bahyAnam padartAnaAm abhavanat paraprayuktena ciram
prayatnenAvabodhanam padArtha abhavani nama
sathi Bhavati bhumikA ||
By practice of earlier five stages and absence of all objects internal and
external, abiding in own Self is attained. He can be aroused from samadhi
only with the effort of others.
2
Turyaga – Transcendent
bhUmikAsatkacirAbhAsAd bhedasyAnupalambhanat
yatsvabhavikanisthatvm sA Jneya turyagA sthitih ||
Laghu Yoga Vashista 13.121, 122
By sustained practice of previous six stages and because of absence of
plurality one gets established in one’s own nature.
Stage 6 & 7 - Objectlessness
1
and Transcendence
2
One who has reached stage 6 is called great knower of
Supreme (Brahmavidvarenya) and the one who has reached
stage 7 is called greatest knower of Supreme
(Brahmavidvaristha).
Brahmavidvarenya lives in a state of Objectlessness. For him
all the objects of the world physical and mental are nothing but
appearance of consciousness only. It is as if saying all the
ornaments made from gold are gold only. Likewise for the
sage in stage 6 entire world is temporary appearance of Self
only. The subject object duality no longer exists. When he sits
in samadhi he can be awakened only with difficulty by others.
1
Padartha abhvavana – Objectlessness
bhUmiA pancaAbhyasAt svAtmArAmatayA bhrasam, abhyntaranAm
bahyAnam padartAnaAm abhavanat paraprayuktena ciram
prayatnenAvabodhanam padArtha abhavani nama
sathi Bhavati bhumikA ||
By practice of earlier five stages and absence of all objects internal and
external, abiding in own Self is attained. He can be aroused from samadhi
only with the effort of others.
2
Turyaga – Transcendent
bhUmikAsatkacirAbhAsAd bhedasyAnupalambhanat
yatsvabhavikanisthatvm sA Jneya turyagA sthitih ||
Laghu Yoga Vashista 13.121, 122
By sustained practice of previous six stages and because of absence of
plurality one gets established in one’s own nature.
41
Brahmavidvarishta is always in a natural state or Sahaja
samadhi. He has gone beyond mind. For him everything is
consciousness only. He does not see anything other than
consciousness.
He is in a state of no mind all the time. He/she has
transcended waking, dreaming and deep sleep state and is
called turyaga. His state of samadhi is not affected during
waking , dreaming or deep sleep or samadhi state. This is
called Sahaja Samadhi or natural state. He sees One in all
and All in One. He is called liberated while alive – jivanmukta.
Brahmavidvarishta is always in a natural state or Sahaja
samadhi. He has gone beyond mind. For him everything is
consciousness only. He does not see anything other than
consciousness.
He is in a state of no mind all the time. He/she has
transcended waking, dreaming and deep sleep state and is
called turyaga. His state of samadhi is not affected during
waking , dreaming or deep sleep or samadhi state. This is
called Sahaja Samadhi or natural state. He sees One in all
and All in One. He is called liberated while alive – jivanmukta.
42
Summary
The spiritual journey can be summarized in a allegory. A
person sees a beautiful sculpture. He is enamoured by the
beauty of sculpture. This is the state of a common man. He is
enamoured by the sense objects in the world.
The person enamoured by the beauty of sculpture wants to
know the material of the sculpture. He examines the stature
closely. Then he recognizes that it is made up of a metal -
brass.
Similarly a spiritual seeker seeking the truth ignores names
and forms of the world and tries to examine the essence of the
world. He recognizes the essence of the world – Brahman and
Self one and the same – pure existence-consciousness-bliss.
This is practice of samadhi
After finding that the statue is made up of brass, the person
again examines the statue. Now whenever he sees the statue,
he sees only brass statue.
Similarly, enlightened in Natural state (sahaja samadhi) sees
only Brahman everywhere in the form of existence -
consciousnes-bliss.
Summary
The spiritual journey can be summarized in a allegory. A
person sees a beautiful sculpture. He is enamoured by the
beauty of sculpture. This is the state of a common man. He is
enamoured by the sense objects in the world.
The person enamoured by the beauty of sculpture wants to
know the material of the sculpture. He examines the stature
closely. Then he recognizes that it is made up of a metal -
brass.
Similarly a spiritual seeker seeking the truth ignores names
and forms of the world and tries to examine the essence of the
world. He recognizes the essence of the world – Brahman and
Self one and the same – pure existence-consciousness-bliss.
This is practice of samadhi
After finding that the statue is made up of brass, the person
again examines the statue. Now whenever he sees the statue,
he sees only brass statue.
Similarly, enlightened in Natural state (sahaja samadhi) sees
only Brahman everywhere in the form of existence -
consciousnes-bliss.
43
Appendix I – Nirvana Shatakam for
Samadhi Practice
By Shri Adi Shankara
Mano Budhyahankaar Chitani Naaham, Na Cha Shrotra Jihve Na
Cha Ghraana netre, Na Cha Vyoma Bhumir Na Tejo Na Vayuh,
Chidananda Rupah Shivoham Shivoham -1
I am not mind, nor intellect, nor ego, nor the reflections of inner
self. I am not the five senses. I am beyond that. I am not the ether,
nor the earth, nor the fire, nor the wind (i.e. the five elements). I
am indeed, That eternal knowing and bliss, Shiva, love and pure
consciousness.
Na Cha Praana Sanjno Na Vai Pancha Vaayuhu, Na Vaa Sapta
Dhaatur Na Va Pancha Koshah Na Vaak Paani Paadau Na
Chopasthapaayuh,Chidaananda Rupah Shivoham Shivoham -2
Neither can I be termed as energy (Praana), nor five types of
breath (Vaayu), nor the seven material essences (dhaatu), nor the
five coverings (panca-kosha). Neither am I the five instruments of
elimination, procreation, motion, grasping, or speaking. I am
indeed, That eternal knowing and bliss, Shiva, love and pure
consciousness.
Na Me Dvesha Raagau Na Me Lobha Mohau, Mado Naiva Me
Naiva Maatsarya Bhaavah Na Dharmo Na Chaartho Na Kaamo
Na Moksha, Chidaananda Rupah Shivoham Shivoham -3
I have no hatred or dislike, nor affiliation or liking, nor greed, nor
delusion, nor pride or haughtiness, nor feelings of envy or
jealousy. I have no duty (dharma), nor any money, nor any desire
(refer: kama), nor even liberation (refer: moksha). I am indeed,
Appendix I – Nirvana Shatakam for
Samadhi Practice
By Shri Adi Shankara
Mano Budhyahankaar Chitani Naaham, Na Cha Shrotra Jihve Na
Cha Ghraana netre, Na Cha Vyoma Bhumir Na Tejo Na Vayuh,
Chidananda Rupah Shivoham Shivoham -1
I am not mind, nor intellect, nor ego, nor the reflections of inner
self. I am not the five senses. I am beyond that. I am not the ether,
nor the earth, nor the fire, nor the wind (i.e. the five elements). I
am indeed, That eternal knowing and bliss, Shiva, love and pure
consciousness.
Na Cha Praana Sanjno Na Vai Pancha Vaayuhu, Na Vaa Sapta
Dhaatur Na Va Pancha Koshah Na Vaak Paani Paadau Na
Chopasthapaayuh,Chidaananda Rupah Shivoham Shivoham -2
Neither can I be termed as energy (Praana), nor five types of
breath (Vaayu), nor the seven material essences (dhaatu), nor the
five coverings (panca-kosha). Neither am I the five instruments of
elimination, procreation, motion, grasping, or speaking. I am
indeed, That eternal knowing and bliss, Shiva, love and pure
consciousness.
Na Me Dvesha Raagau Na Me Lobha Mohau, Mado Naiva Me
Naiva Maatsarya Bhaavah Na Dharmo Na Chaartho Na Kaamo
Na Moksha, Chidaananda Rupah Shivoham Shivoham -3
I have no hatred or dislike, nor affiliation or liking, nor greed, nor
delusion, nor pride or haughtiness, nor feelings of envy or
jealousy. I have no duty (dharma), nor any money, nor any desire
(refer: kama), nor even liberation (refer: moksha). I am indeed,
44
That eternal knowing and bliss, Shiva, love and pure
consciousness.
Na Punyan Na Paapan Na Saukhyan Na Dukham, Na Mantro Na
Tirthan Na Vedaah Na YajnaahAham Bhojanan Naiv Bhojyan Na
Bhoktaa, Chidaananda Rupah Shivoham Shivoham -4
I have neither virtue (punya), nor vice (paapa). I do not commit
sins or good deeds, nor have happiness or sorrow, pain or
pleasure. I do not need mantras, holy places, scriptures, rituals or
sacrifices (yajna). I am none of the triad of the observer or one
who experiences, the process of observing or experiencing, or any
object being observed or experienced. I am indeed, That eternal
knowing and bliss, Shiva, love and pure consciousness
Na Mrityur Na Shanka Na Me Jaati Bhedah, Pitaa Naiva Me Naiva
Maataa Na Janma Na Bandhur Na Mitram Guru Naiva Shishyah,
Chidaananda Rupah Shivoham Shivoham - 5
I do not have fear of death, as I do not have death. I have no
separation from my true self, no doubt about my existence, nor
have I discrimination on the basis of birth. I have no father or
mother, nor did I have a birth. I am not the relative, nor the friend,
nor the guru, nor the disciple. I am indeed, That eternal knowing
and bliss, Shiva, love and pure consciousness.
Aham Nirvikalpo Niraakaara Rupo, Vibhutvaaccha Sarvatra
Sarvendriyaanaam Na Chaa Sangatan Naiva Muktir Na meyah
Chidananda Rupah Shivoham Shivoham - 6
I am all pervasive. I am without any attributes, and without any
form. I have neither attachment to the world, nor to liberation. I
have no wishes for anything because I am everything,
everywhere, every time, always in equilibrium. I am indeed, That
eternal knowing and bliss, Shiva, love and pure consciousness.
That eternal knowing and bliss, Shiva, love and pure
consciousness.
Na Punyan Na Paapan Na Saukhyan Na Dukham, Na Mantro Na
Tirthan Na Vedaah Na YajnaahAham Bhojanan Naiv Bhojyan Na
Bhoktaa, Chidaananda Rupah Shivoham Shivoham -4
I have neither virtue (punya), nor vice (paapa). I do not commit
sins or good deeds, nor have happiness or sorrow, pain or
pleasure. I do not need mantras, holy places, scriptures, rituals or
sacrifices (yajna). I am none of the triad of the observer or one
who experiences, the process of observing or experiencing, or any
object being observed or experienced. I am indeed, That eternal
knowing and bliss, Shiva, love and pure consciousness
Na Mrityur Na Shanka Na Me Jaati Bhedah, Pitaa Naiva Me Naiva
Maataa Na Janma Na Bandhur Na Mitram Guru Naiva Shishyah,
Chidaananda Rupah Shivoham Shivoham - 5
I do not have fear of death, as I do not have death. I have no
separation from my true self, no doubt about my existence, nor
have I discrimination on the basis of birth. I have no father or
mother, nor did I have a birth. I am not the relative, nor the friend,
nor the guru, nor the disciple. I am indeed, That eternal knowing
and bliss, Shiva, love and pure consciousness.
Aham Nirvikalpo Niraakaara Rupo, Vibhutvaaccha Sarvatra
Sarvendriyaanaam Na Chaa Sangatan Naiva Muktir Na meyah
Chidananda Rupah Shivoham Shivoham - 6
I am all pervasive. I am without any attributes, and without any
form. I have neither attachment to the world, nor to liberation. I
have no wishes for anything because I am everything,
everywhere, every time, always in equilibrium. I am indeed, That
eternal knowing and bliss, Shiva, love and pure consciousness.
45
Annexure II – Brahmajnanavalimala
for Samadhi Practice
By Shri Adi Shankara
sakRt SravaNamAtreNa brahmajnAnam yato bhavet
brahmajnAnAvalImAlA sarveshAm mokshasiddhaye–1
The work entitled Brahma Jnanavali Mala, by hearing which just once
knowledge of Brahman is attained, enables all to attain liberation.
asango’ham asango’ham asango’ham punah punah
saccidAnandarUpo’ham ahamevAham avyayah–2
Unattached am I, unattached am I, ever free from attachment of any
kind; I am of the nature of Existence-Consciousness-Bliss. I am the
very Self, indestructible and ever unchanging.
nityaSuddhavimukto’ham nirAkAro’ham avyayah
bhUmAnandasvarUpo’ham ahamevAham avyayah –3
I am eternal, I am pure (free from the control of mAyA). I am ever
liberated. I am formless, indestructible and changeless. I am of the
nature of infinite bliss. I am the very Self, indestructible and
changeless.
nityo’ham niravadyo’ham nirAkAro’ham acyutah
paramAnandarUpo’ham ahamevAhamavyayah–4
I am eternal, I am free from blemish, I am formless, I am indestructible
and changeless. I am of the nature of supreme bliss. I am the very
Self, indestructible and changeless.
SuddhacaitanyarUpo’ham AtmArAmo’ham eva ca
akhaNDAnandarUpo’ham ahamevAhamavyayah –5
I am pure consciousness, I revel in my own Self. I am of the nature of
indivisible (concentrated) bliss. I am the very Self, indestructible and
changeless.
Annexure II – Brahmajnanavalimala
for Samadhi Practice
By Shri Adi Shankara
sakRt SravaNamAtreNa brahmajnAnam yato bhavet
brahmajnAnAvalImAlA sarveshAm mokshasiddhaye–1
The work entitled Brahma Jnanavali Mala, by hearing which just once
knowledge of Brahman is attained, enables all to attain liberation.
asango’ham asango’ham asango’ham punah punah
saccidAnandarUpo’ham ahamevAham avyayah–2
Unattached am I, unattached am I, ever free from attachment of any
kind; I am of the nature of Existence-Consciousness-Bliss. I am the
very Self, indestructible and ever unchanging.
nityaSuddhavimukto’ham nirAkAro’ham avyayah
bhUmAnandasvarUpo’ham ahamevAham avyayah –3
I am eternal, I am pure (free from the control of mAyA). I am ever
liberated. I am formless, indestructible and changeless. I am of the
nature of infinite bliss. I am the very Self, indestructible and
changeless.
nityo’ham niravadyo’ham nirAkAro’ham acyutah
paramAnandarUpo’ham ahamevAhamavyayah–4
I am eternal, I am free from blemish, I am formless, I am indestructible
and changeless. I am of the nature of supreme bliss. I am the very
Self, indestructible and changeless.
SuddhacaitanyarUpo’ham AtmArAmo’ham eva ca
akhaNDAnandarUpo’ham ahamevAhamavyayah –5
I am pure consciousness, I revel in my own Self. I am of the nature of
indivisible (concentrated) bliss. I am the very Self, indestructible and
changeless.
46
pratyakcaitanyarUpo’ham Santo’ham prakRteh parah
SASvatAnandarUpo’ham ahamevAhamavyayah –6
I am the indwelling consciousness, I am calm (free from all agitation), I
am beyond prakrti (mAyA), I am of the nature of eternal bliss, I am the
very Self, indestructible and changeless.
tattvAtItah parAtmAham madhyAtItah parah Sivah
mAyAtItah paramjyotih ahamevAhamavyayah–7
I am the supreme Self, beyond all the categories (such as prakRti,
mahat, ahankAra, etc.,), I am the supreme auspicious One, beyond all
those in the middle. I am beyond mAyA. I am the supreme light. I am
the very Self, indestructible and changeless.
nAnArUpavyatIto’ham cidAkAro’ham acyutah
sukharUpasvarUpo’ham ahamevAhamavyayah–8
I am beyond all the different forms. I am of the nature of pure
consciousness. I am never subject to decline. I am of the nature of
bliss. I am the very Self, indestructible and changeless.
mAyAtatkAryadehAdi mama nAstyeva sarvadA
svaprakASaikarUpo’ham ahamevAhamavyayah–9
There is neither mAyA nor its effects such as the body for me. I am of
the same nature and self-luminous. I am the very Self, indestructible
and changeless.
guNatrayavyatIto’ham brahmAdInAm ca sAkshyaham
anantAnandarUpo’ham ahamevAhamavyayah–10
I am beyond the three gunas-sattva, rajas, and tamas. I am the
witness of even Brahma and others. I am of the nature of infinite bliss. I
am the very Self, indestructible and changeless.
pratyakcaitanyarUpo’ham Santo’ham prakRteh parah
SASvatAnandarUpo’ham ahamevAhamavyayah –6
I am the indwelling consciousness, I am calm (free from all agitation), I
am beyond prakrti (mAyA), I am of the nature of eternal bliss, I am the
very Self, indestructible and changeless.
tattvAtItah parAtmAham madhyAtItah parah Sivah
mAyAtItah paramjyotih ahamevAhamavyayah–7
I am the supreme Self, beyond all the categories (such as prakRti,
mahat, ahankAra, etc.,), I am the supreme auspicious One, beyond all
those in the middle. I am beyond mAyA. I am the supreme light. I am
the very Self, indestructible and changeless.
nAnArUpavyatIto’ham cidAkAro’ham acyutah
sukharUpasvarUpo’ham ahamevAhamavyayah–8
I am beyond all the different forms. I am of the nature of pure
consciousness. I am never subject to decline. I am of the nature of
bliss. I am the very Self, indestructible and changeless.
mAyAtatkAryadehAdi mama nAstyeva sarvadA
svaprakASaikarUpo’ham ahamevAhamavyayah–9
There is neither mAyA nor its effects such as the body for me. I am of
the same nature and self-luminous. I am the very Self, indestructible
and changeless.
guNatrayavyatIto’ham brahmAdInAm ca sAkshyaham
anantAnandarUpo’ham ahamevAhamavyayah–10
I am beyond the three gunas-sattva, rajas, and tamas. I am the
witness of even Brahma and others. I am of the nature of infinite bliss. I
am the very Self, indestructible and changeless.
47
antaryAmisvarUpo’ham kUTasthah sarvago’smyaham
paramAtmasvarUpo’ham ahamevAhamavyayah –11
I am the inner controller, I am immutable, I am all-pervading. I am
myself the supreme Self. I am the very Self, indestructible and
changeless.
nishkalo’ham nishkriyo’ham sarvAtmA Adyah sanAtanah
aparokshasvarUpo’ham ahamevAhamavyayah-12
I am devoid of parts. I am actionless. I am the self of all. I am the
primordial one. I am the ancient, eternal one. I am the directly intuited
self. I am the very Self, indestructible and changeless.
dvandvAdisAkshirUpo’ham acalo’ham sanAtanah
sarvasAkshisvarUpo’ham ahamevAhamavyayah–13
I am the witness of all pairs of opposites. I am immovable. I am
eternal. I am the witness of everything. I am the very Self,
indestructible and changeless.
prajnAnaghana evAham vijnAnaghana eva ca
akartAham abhoktAham ahamevAhamavyayah–14
I am a mass of awareness and of consciousness. I am not a doer nor
an experiencer. I am the very Self, indestructible and changeless.
nirAdhArasvarUpo’ham sarvAdhAroham eva ca
AptakAmasvarUpo’ham ahamevAhamavyayah–15
I am without any support, and I am the support of all. I have no
desires to be fulfilled. I am the very Self, indestructible and changeless.
tApatrayavinirmukto dehatrayavilakshaNah
avasthAtrayasAkshyasmi cAhamevAhamavyayah–16
I am free from the three kinds of afflictions- those in the body, those
from other beings and those caused by higher powers. I am different
from the gross, subtle and causal bodies. I am the witness of the three
antaryAmisvarUpo’ham kUTasthah sarvago’smyaham
paramAtmasvarUpo’ham ahamevAhamavyayah –11
I am the inner controller, I am immutable, I am all-pervading. I am
myself the supreme Self. I am the very Self, indestructible and
changeless.
nishkalo’ham nishkriyo’ham sarvAtmA Adyah sanAtanah
aparokshasvarUpo’ham ahamevAhamavyayah-12
I am devoid of parts. I am actionless. I am the self of all. I am the
primordial one. I am the ancient, eternal one. I am the directly intuited
self. I am the very Self, indestructible and changeless.
dvandvAdisAkshirUpo’ham acalo’ham sanAtanah
sarvasAkshisvarUpo’ham ahamevAhamavyayah–13
I am the witness of all pairs of opposites. I am immovable. I am
eternal. I am the witness of everything. I am the very Self,
indestructible and changeless.
prajnAnaghana evAham vijnAnaghana eva ca
akartAham abhoktAham ahamevAhamavyayah–14
I am a mass of awareness and of consciousness. I am not a doer nor
an experiencer. I am the very Self, indestructible and changeless.
nirAdhArasvarUpo’ham sarvAdhAroham eva ca
AptakAmasvarUpo’ham ahamevAhamavyayah–15
I am without any support, and I am the support of all. I have no
desires to be fulfilled. I am the very Self, indestructible and changeless.
tApatrayavinirmukto dehatrayavilakshaNah
avasthAtrayasAkshyasmi cAhamevAhamavyayah–16
I am free from the three kinds of afflictions- those in the body, those
from other beings and those caused by higher powers. I am different
from the gross, subtle and causal bodies. I am the witness of the three
48
states of waking, dream and deep sleep. I am the very Self,
indestructible and changeless.
dRg dRSyau dvau padArthau stah parasparavilakshaNau
dRg brahma dRSyam mAyeti sarvavedAntaDiNDimah–17
There are two things which are different from each other. They are
the seer and the seen. The seer is Brahman and the seen is mAyA.
This is what all Vedanta proclaims.
aham sAkshIti yo vidyAt vivicyaivam punah punah
sa eva muktah so vidvAn iti vedAntaDiNDimah– 18
He who realizes after repeated contemplation that he is a mere
witness, he alone is liberated. He is the enlightened one. This is
proclaimed by Vedanta.
ghaTakuDyAdikam sarvam mRttikAmAtram eva ca
tadvad brahma jagat sarvam iti vedAntaDiNDimah–19
The pot, wall, etc., are all nothing but clay. Likewise, the entire
universe is nothing but Brahman. This is proclaimed by Vedanta.
brahma satyam jaganmithyA jIvo brahmaiva nAparah
anena vedyam sacchAstram iti vedAntaDiNDimah–20
Brahman is real, the universe is mithya (it cannot be categorized as
either real or unreal). The jiva is Brahman itself and not different. This
should be understood as the correct SAstra. This is proclaimed by
Vedanta.
antarjyotirbahirjyotih pratyakjyotih parAtparah
jyotirjyotih svayamjyotih Atmajyotih Sivo’smyaham–21
I am the auspicious one, the inner light and the outer light, the
indwelling light, higher than the highest, the light of all lights, self-
luminous, the light that is the Self.
states of waking, dream and deep sleep. I am the very Self,
indestructible and changeless.
dRg dRSyau dvau padArthau stah parasparavilakshaNau
dRg brahma dRSyam mAyeti sarvavedAntaDiNDimah–17
There are two things which are different from each other. They are
the seer and the seen. The seer is Brahman and the seen is mAyA.
This is what all Vedanta proclaims.
aham sAkshIti yo vidyAt vivicyaivam punah punah
sa eva muktah so vidvAn iti vedAntaDiNDimah– 18
He who realizes after repeated contemplation that he is a mere
witness, he alone is liberated. He is the enlightened one. This is
proclaimed by Vedanta.
ghaTakuDyAdikam sarvam mRttikAmAtram eva ca
tadvad brahma jagat sarvam iti vedAntaDiNDimah–19
The pot, wall, etc., are all nothing but clay. Likewise, the entire
universe is nothing but Brahman. This is proclaimed by Vedanta.
brahma satyam jaganmithyA jIvo brahmaiva nAparah
anena vedyam sacchAstram iti vedAntaDiNDimah–20
Brahman is real, the universe is mithya (it cannot be categorized as
either real or unreal). The jiva is Brahman itself and not different. This
should be understood as the correct SAstra. This is proclaimed by
Vedanta.
antarjyotirbahirjyotih pratyakjyotih parAtparah
jyotirjyotih svayamjyotih Atmajyotih Sivo’smyaham–21
I am the auspicious one, the inner light and the outer light, the
indwelling light, higher than the highest, the light of all lights, self-
luminous, the light that is the Self.
49
Light of the Self Foundation
(Atmajyothi Satsang)
Light of the Self foundation is a fellowship of spiritual seekers
called Atmajyothis. Light of the Self foundation focuses on the
Direct Path teaching of Advaita Vedanta for the discovery of
inner Light - Atmajyothi.
The inspiration for the word light of the Self comes from the
teaching of Sri Shankaracharya given below.
|| antarjyoti bahirjyoti pratyagjyoti paratparah
jyotirjyoti swayamjyoti Atmajyoti shivosmyaham ||
The Light
1
is inside, the Light is outside,
The Light is in myself, beyond the beyond.
The Light of lights, I myself am the Light,
The Self is Light, I am Shiva.
Another inspiration for Atmajyothi comes from Buddha’s final
teaching as he lay on his death bed. Thousands of disciples
1
Light of Consciousness which means Awareness
Light of the Self Foundation
(Atmajyothi Satsang)
Light of the Self foundation is a fellowship of spiritual seekers
called Atmajyothis. Light of the Self foundation focuses on the
Direct Path teaching of Advaita Vedanta for the discovery of
inner Light - Atmajyothi.
The inspiration for the word light of the Self comes from the
teaching of Sri Shankaracharya given below.
|| antarjyoti bahirjyoti pratyagjyoti paratparah
jyotirjyoti swayamjyoti Atmajyoti shivosmyaham ||
The Light
1
is inside, the Light is outside,
The Light is in myself, beyond the beyond.
The Light of lights, I myself am the Light,
The Self is Light, I am Shiva.
Another inspiration for Atmajyothi comes from Buddha’s final
teaching as he lay on his death bed. Thousands of disciples
1
Light of Consciousness which means Awareness
50
gathered around him eager to listen to his last words of advice.
Buddha told his followers, “Appo deepo bhava.” This teaching
is in the Pali language. The Sanskrit version of this is “Atma
deepo bhava” which means, “Be a light unto yourself.”
The capacity to awaken to our higher nature lies within all of
us. The light is within us. Regardless of the circumstances
which we are in, we can wake up to our true nature. This is the
belief and inspiration for all the seekers of Light – Atmajyothi
members of Light of the Self foundation.
gathered around him eager to listen to his last words of advice.
Buddha told his followers, “Appo deepo bhava.” This teaching
is in the Pali language. The Sanskrit version of this is “Atma
deepo bhava” which means, “Be a light unto yourself.”
The capacity to awaken to our higher nature lies within all of
us. The light is within us. Regardless of the circumstances
which we are in, we can wake up to our true nature. This is the
belief and inspiration for all the seekers of Light – Atmajyothi
members of Light of the Self foundation.
51
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