Advaita Bodha Deepika has 20 ratings and 0 reviews: Published by Sri Ramanasramam, pages, Paperback. Advaita Bodha Deepika The Lamp of Non-Dual Knowledge One of the few books highly spoken of by Bhagavan Sri Ramana Maharshi ADVA1TA BODHA. The Advaita Bodha Deepika is set as a dialogue between a master and a student . Just like other mediaeval Advaita Vedanta texts, samadhi is added to sravana.
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Contents Foreword Introductory Chapter — I. Sravana — Hearing V. Manana — Reflection VI. All the Sastras proclaim that this samsar is the handiwork of Maya but you say it is of Ignorance. How are the two statements to be reconciled? Therefore the samsar is but the result of Ignorance. How does this Ignorance project the samsar? Ignorance has two aspects: Veiling and Projection Avarana — Viksepa. From these arises the samsar. Veiling functions in two ways.
As a result of beginningless veiling, though taught, the teaching is disregarded and the old deepikaa persist. Such indifference seepika the first aspect of veiling. Here is knowledge knowing that It does not shine forth yet the illusion of ignorance persists.
This illusion that It does not shine forth, is the second aspect of veiling. Though he is the unchanging, formless, Supreme, Blissful, non-dual Self, the man thinks of himself as the body with hands and legs, the doer and experiencer; objectively see this man and that man, this thing and that thing, and is deluded. This delusion of perceiving the external universe on the edepika Reality enveloped by it is Projection.
But the transcendental Reality being non-dual is beyond all these whereas all else, from Maya onwards, being wrongly seen on It, are subject to the above analysis. It consists in presenting the illusion of the jiva, Isvara and jagat on the nondual substratum of Brahman, by virtue of its veiling and projecting powers.
As soon as the power lying dormant shows forth as mind, the latencies of the mind sprout forth and grow up like trees which together form the universe. The mind sports with its latencies; they rise up as thoughts and materialise as this universe, which is thus only a dream vision.
The jivas and Isvara being its contents are as illusory as this day-dream. Please explain their illusory character. The world is an object and seen as the result of the sport of mind.
The jivas and Isvara are contained in it. Parts can be only as real as the whole.
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Suppose the deepuka is painted in colours on a wall. The jivas and Isvara will be figures in the painting. The figures can be only as real as the painting itself. What is the limit of Maya? It is the knowledge resulting from an enquiry into the sense of the Mahavakya. Because Maya is Ignorance, and Ignorance subsists on non-enquiry.
When nonenquiry gives place to enquiry, right knowledge results and puts an end to Ignorance. Bodhz it fruitlessly vanishes into nothing, is the fruit. So it is with Maya, mere sound without any meaning. Realised sages have found it so. Now that samsar has fallen to the lot of the Self, how can it be got rid of? With complete stillness of mind, samsar will disappear root and branch. Otherwise there will be no end to samsar, even in millions of aeons Kaplakotikala. The scriptures declare that only Knowledge can do it.
How then do you say that stillness of the mind puts an end to samsar? What is variously described as Knowledge, Liberation etc. How can the mind be made still? Sankhya is the process of enquiry coupled with knowledge.
The realised aevaita declare that the mind has its root in non-enquiry and perishes by an informed enquiry. Please explain this process. This consists of sravana, manana, nidhidhyasana and samadhi, i. Only this can make the mind still.
Similarly by enquiry, the mind readily gains peace and samadhi. What is this enquiry? After hearing from the Guru about the nature of the Self which in the sastras is spoken of as Brahman or Being-Knowledge-Bliss, to gain a clear indirect knowledge, then bodhs to upadesa and by intelligent reasoning to enquire and find out the Self which is Pure Knowledge, and the nonself which is then directly to experience them as different from each other, later on by meditation to extinguish all that is objective, and to absorb into the Self the residual mind left over as non-dual, ends in the direct experience of Supreme Bliss.
Here it has been described in brief, but the sastras deal with advata elaborately. This chapter on Sadhana has dealt with these two means, Enquiry and Yoga, for making the mind still. According to his merits an intelligent seeker should practice either of them. To hear the Supreme Truth, reflect and meditate on it, and to remain in Samadhi form together the enquiry into the Self.
Which of these is essential for which part of enquiry will be mentioned in its appropriate place. Here we shall deal with sravana. When once for all the non-belief in the non-duality of Being is destroyed, no sacred text or tricky argument can make the seeker deviate from his faith. All obstructions to his faith thus removed, he remains steady in his indirect knowledge of non-dual Being.
Advaita Bodha Deepika
Here ends the chapter on Sravana. The student who reads this carefully will gain indirect knowledge. In order to experience directly, he will seek to know the nature of manasa or reflection. Always to direct the thought with subtle reasoning upon the non-dual Self that is now known indirectly, is called reflection. So say the sages. What is this direct experience? Just as one can clearly distinguish the sun from the cloud hiding it, so also when one can distinguish the Self from the ego, it is direct experience.
Therefore it is established that the Self is One unbroken Bliss. To reject the five sheaths and names and forms of objects as something inexpressible, only superimposed on the Reality, illusory, to practice that the substratum, i. Here ends the chapter on Reflection. The wise student who carefully reads and practises it can realise himself as Brahman i. Wise son, now that you have known what need be known from them, you should efface the impressions left by your studies.
What constitutes these impressions? It is the inclination of the mind always to bocha vedantic literature, to understand, the meanings of the texts, to commit them to memory and constantly be thinking of them. Since this inclination obstructs meditation, a wise man must overcome it with every effort. Next the latencies connected with the world lokavasana must be eliminated.
What are these latencies? To think, this is my country, this is my family pedigree and this is the tradition. Should any one praise or censure any of these, the reactions of the mind denote the latencies connected with the world. Later on, give up the latencies connected with the body also, dehavasana. How can this be overcome? By looking with disgust upon all enjoyments as on vomit or excreta and developing dispassion for them, this can be overcome.
Dispassion is the only remedy for this mad craving. After this, the mind must be cleared of the six passions, namely, lust, anger, greed, delution, pride and jealousy. How can this be done?
By maitri, karuna, mudita and upekssha friendship with the holy, compassion for the afflicted, rejoicing in the joy of the virtuous and being indifferent to the shortcomings of the sinful. Next must be asvaita the latencies connected with the objects of the senses vishaya vasana such as sound etc. These latencies are the running of the senses such as hearing etc.
This is accomplished by a constant practice of modeless nirvikalpa samadhi. Here remains the experience of Brahman only. Master, now that I have gained direct knowledge by enquiry and my task is finished why should I meditate further and to what end? How does this affect the fact? Whether you have known it or not, the witness ever remains Brahman. Your knowledge of the bodhz has not made Brahman of the witness.
Whether the poor beggar knew it or not, the king in the fort was the emperor. His knowledge did not make an emperor of the king in the fort. Now that you have known the witness to be Brahman, what has happened to you? There can be no change in you. A poor beggar must first cease to be beggar and obtain rule over a state in order to know himself as king. A boddha on uniting with the Lord of his bodhq remains blissful, so also the jiva on emerging as Bodua wonders how all along being only Brahman he was moving about as a helpless being imagining a world, god and individuals, asks himself what became of all those fancies and how he now remaining all alone as Being-Knowledge-Bliss free from any differentiation, internal or external, certainly experiences the Supreme Bliss of Brahman.