Advaita bodha dipika pdf

Continue Part of a series onAdvaita SchoolsClassical Advaita Bhāmatī Vivarana /Tantra/ Nath Inchegeri Sampradaya New movements Neo-Advaita ConceptsClassical Tat Tvam Asi Three Bodies Cause and effect Kashmir Shaivism Pratyabhijna so'ham Practices Meditation Svādhyāya Sravana, , Jnana Rāja yoga Unfoldment of the middle Self-enquiry Moksha TextsAdvaita Vedanta Principal Shankara Attributed to Shankara Other Yoga Vasistha Yoga Advaita Bodha Deepika Dŗg-Dŗśya- Vedantasara of Sadananda Kashmir Shaivism Sutras of Vasugupta Neo-Vedanta Works by Vivekananda Inchegeri Sampradaya TeachersClassical Advaita Vedanta Mandana Misra Suresvara Vācaspati Miśra Chandrashekarendra Jagadguru of Modern Advaita Vedanta Swami Sivananda Swami Chinmayananda Swami Dayananda Shaivism/Tantra/Nath Gorakshanath Matsyendranath Advaita teachers Neo- Advaita H. W. L. Poonja Эндрю Коэн Джин Кляйн Gangaji Руперт Спира Другие Ошо Экхарт Тол Роберт Адамс Влияния Мимамса Ньяя Самхья Sramanic движения йога индуизм Ведас Upanishads Vedanta буддизма доканонического буддизма Мадхьямика Yogacara Будда-природы монастырей и орденовКлассические Advaita Vedanta Dashanhri Gaudapadacharya Математика Sringeri Шарада Peetham Govardhana Pīṭhaṃ Дворака Pīṭhaṃ Джиотирмаха Pīṭhaṃ Современная Адвайта Веданта Божественная жизнь Общества Чинмая Миссия Арша Видья Гурукулам Нео-Веданта Рамакришна Миссия Стипендия Академик Пол Deussen Даниэль Х. Х. Ingalls Ричард де Смет Пол Деуссен Элиот Дойч Сенгаку Майеда Макс Мюллер Хадзиме Накамура Патрик Оливелле Анантанан Рамбахан Арвинд Шарма Неакадемик Дэвид Годман Категории Адвайта Адвайта Виданта Вишиштадвайта Веданта Адвайта Шайвизм Кашмир Шайвизм Инчегери Сампедери Лампа не-двойных знаний, является Advaita Vedanta текст, написанный Шри Карапатра Свами. Содержимое Advaita Bodha Deepika устанавливается как диалог между мастером и студентом. Как и другие средневековые тексты Advaita Vedanta, самадхи добавляются в сравану, манан и нидидхьясану. Благодарность Адвайта Бодха Дитика была высоко оценена Рамана Махарши. Справки - Venkataramaiah 2002, стр. 36. Источники Venkataramaiah, Мунагала (2002), Адвайта Бодха Дипика или лампа недвойственных знаний (PDF), Шри Ramanasramam Дальнейшее чтение лампы недвойственных знаний и крем освобождения: Два драгоценности индийского Wisdom Publishing External Links Advaita Bodha Deepika (pdf) This article related to Hinduism is a stub. You can help Wikipedia by expanding it.vte extracted from the Advaita Bodha Deepika or lamp non-double knowledge is now available as a free PDF Ebook. Initially, Sri Shankaracharya and other great sages wrote a few comments about Vedanta Sutras. Of these, Sri Karapatra Swami thickened the main moments in twelve chapters of verse. These chapters were later translated into Tamil. This English translation of the first eight chapters of Munagaly Venkataramayi (recorder Talks with Sri Raman Maharshi) has been carefully revised in the presence of the maharshi. Download all the work here: Advaita Bodha Deepika Click here to download Advaita Bodha Deepika as a PDF fileDownload Here are some very powerful non-binary teachings that are well worth taking the time and making an effort to read. The exercises here are usually not possible in many other places. I have found that even many so-called Advaita Vedanta teachers seem to be teaching something else, especially in the West, so it pays to read traditional teachings for yourself and learn the true path to liberation directly from the source code. Advait Bodha Deepik was one of Raman Maharshi's favorite scriptures, and he often encouraged his seekers to read. It is one of the few traditional scriptures that includes a structured and comprehensive explanation of the various methods of Advaita Vedanta. All chapters of this work are great, but this next chapter on Sakshatkara or Realization has some key teachings that are often lost in some simultaneous renditions of Advaita Vedanta and non-dual exercises in general. Without the life understanding presented in this chapter, true liberation is unlikely to lead. The opposite is also true - putting the words of this chapter in practice puts a person on a direct path to liberation. This particular doctrine begins in Chapter 7. Until now, in the text, Self-Awareness has already been stated and described to the student, and the student, being open to teachings, has gained a first-hand understanding of this. The student now feels that liberation has been received, but then the teaching continues... The teacher points out selfishness-ignorance still in play and then explains how to remove it ... Please let us make a bow to the Lord-our-ya, and without further ado - enjoy; The chapter begins with a summary of what has been discussed so far in previous chapters, and I added a bold type to focus on what I felt was some key points: Advaita Bodha Deepika Chapter 7 - Sakshatkara or Implementation 1. The above chapter stated that it was first necessary to gain direct knowledge, and then hidden tendencies of the mind are destroyed so that Brahman can be realized. The implementation is now under consideration. The Master says: Wise son, now that you have gained direct knowledge by investigating yourself, you must begin to meditate. 2. DISCIPLE: Teacher, now that I have received direct knowledge on demand and my task is over, why should I meditate further and for what purpose? 3-4. MASTER: Although, reflection, direct knowledge of Himself has been obtained, Brahman cannot be realized without meditation. In order to experience I Brahman you have to practice meditation. 5-6.: D.: You ask me to meditate for Brahman. I have already gained direct knowledge by investigating the sacred text. Why should I now practice meditation? M.: If you want to say that the investigation of the sacred text leads to the implementation of Brahman, who can deny it? No one. Indeed, this investigation must end in Brahman's implementation. Let's now look at the meaning of the text. Whose identity is he with? It must be consciousness witnessing the five shells of man, the implied meaning of you and Brahman, the implied meaning of This; it cannot be a , i.e. a personal soul with Brahman. Through the investigation, the identity of the testimony with Brahman was certainly found. What good can this identity of the witness with Brahman be for you? 7. D.: When asked about the meaning of the sacred text, when a person realized that Brahman is a witness, and vice versa, how can you raise the question: What good can it be for a person? Previously, the seeker did not know about the identity, but now on request he knows about it. M.: At the request, you probably knew that Brahman was a witness and that Brahman's continuous, perfect witness was a witness. However, this knowledge is not the end and cannot serve your purpose. Suppose a poor beggar who did not know that the king living in the fort was the emperor of the world, later knew about it. How does this newly acquired knowledge improve his position? It cannot serve any useful purpose for him. D.: Ignorance prevails before the investigation. After the request, knowledge is obtained that witness Brahman. Now knowledge has taken the place of ignorance. It's a use. M.: How does this affect fact? Whether you know it or not, the witness is ever Brahman. Your knowledge of this fact did not make Brahman a witness. Whether the poor beggar knew it or not, the king in the fort was the emperor. His knowledge did not make the emperor king in the fort. Now that you know the witness, what happened to you? Tell me. There can be no change in you. D.: Why not? There's a difference. The sacred text teaches you art. When asked about its meaning, I found that the witness shells in me are the same as Brahman. From this I know that I am Brahman, who forms another sacred text. For me, who did not know about the witness the same as Brahman, this knowledge dawned, as a result of which I realized Brahman. M.: How can you claim to have implemented Brahman? If by the text I am Brahman you understand yourself as Brahman, who is me and jiva, individual soul or ego? How can the ego be Brahman? Just as even with his knowledge of the king, a beggar himself cannot be king, so a fickle ego can never be identical to the unsequted Brahman. 10-14. D.: Of course, yes. But the question is who am I? It becomes clear that without keeping an unchanging witness the erring ego for himself. Now he knows, I'm not a changing ego, but I remain an ever-conscious witness to it. Now it is only right that the witness has to say: I am Brahman. What could be the dissonance in this? M.: How can you understand that the witness says, Am I Brahman? If you say it's a witness, you're wrong. For the witness remains unchanged as a witness to the false Ya. Otherwise he may not have the quality to be a witness because he himself will change. As an abiding witness, he is free from at least any notion, such as me or Brahman, and therefore cannot know I am Brahman. There is no basis for your claim that the witness says so. D.: Then who knows, I am Brahman? M.: From what has been said before, it follows that an individual soul, a jiva or a false me should have this knowledge. D.: How should it be? M.: In order to free himself from the re-cycle of births and deaths, an ignorant person must practice the knowledge of I am Brahman. There is no ignorance for the witness. When there is no ignorance, there can be no knowledge either. Only the ignorant should seek knowledge. Who, apart from the false me, can be the subject of ignorance or knowledge? It is self-evident that the witness I, being a substrate on which knowledge or ignorance appears, must be free of them. On the contrary, it is known that the false me has knowledge or ignorance. If you ask him: Do you know yourself witnessing you? And he'll say, Who's this witness? I don't know him. There is obvious ignorance of the false me. Hearing vedanta that there is an internal witness to him, indirectly he knows that I am his witness. Then, asking in I, the veil of Ignorance that He does not shine forward, is drawn back, and himself he knows the witnesses of Himself. Here again the knowledge of false-I is also clear. It is only a jiva, not a witness who has the knowledge or ignorance that or not, an internal witness. Now you have to admit that jiwa knows that I am Brahman. Now, because the changing Jiva has learned of an unchanging witness, he cannot be the same as a witness. Because he saw it, a poor beggar can't be king. Just changing Jiva can not be a witness. Without witnessing Himself, a changing entity cannot be Brahman. So this experience of I Am Brahman is impossible. D.: How can you say that just seeing a witness, I can't know I'm a witness? Not knowing about his true being as a substrate or testifying to consciousness, Jiva moves like a false me. However, when thoroughly investigating his true nature, he knows the witness and identifies himself as a witness who is well known as the continuous, all-perfect Brahman. So the experience, I am Brahman, is real. M.: What you say is true provided that Jiva can identify as a witness. Brahman is undoubtedly a witness. But how can a simple kind of witness help the jiva merge with the witness? If Jiva doesn't stand as a witness, he can't know himself as a witness. Just seeing the king, the poor beggar can not know himself to be king. But when he becomes king, he can know himself as a king. Similarly, the jiva, while remaining fickle and not becoming an immutable witness, cannot know itself as a witness. If he cannot be a witness, how can he be a continuous, all committed Brahman? He can't be. Just as at the sight of the king in the fort, the poor beggar cannot become king and a much less sovereign universe, and only at the sight of a witness who is much thinner than the ether and free from the movement with triads, such as knowledgeable, knowledgeable, eternal, pure, knowledgeable, free, real, higher and blissful, the jiva can not witness, much more continuous, all committed , and can not know: I am Brahman. D.: If so, how is it that two words of the same ending case (samanadhikarana) - me and Brahman - are placed in the upposition in the sacred text I Brahman? According to the grammatical rules, Sruti clearly proclaims the same title of jiwe and Brahman. How do you explain that? 17-18. M.: The general agreement between the two words in the upposition has two kinds: fly and badha, i.e. unconditional and conditional. Here sruti does not convey unconditional meaning. D.: What is this absolute meaning? M.: The ether in the bank has the same characteristics as in another bank, or in a room, or in the open air. That's why one broadcast is the same as the other. Similarly, with air, fire, water, earth, sunlight, etc. Sruti not this kind of identity between jiva and Brahman, but means a different, conditional meaning. D.: What is it? M.: Discarding all appearances, the same substrate in everything. D.: Please explain this. M.: I am Brahman means that by discarding the false me, only the residual being or pure consciousness that remains may be Brahman - it is absurd to say that, without discarding, but maintaining individuality, Jiva, seeing Brahman, but not becoming Brahman, can know himself as Brahman. The poor beggar must first cease to be a beggar and rule the state in order to know himself as king; man, wanting a hood god, first drowns in the Ganges, and as he leaves the body, becomes the heavenly being himself; With his extraordinary one-learning devotion, the devotee leaves his body and merges with God before he recognizes himself as a god. In all these cases, when a beggar knows himself as a king, or a man to be a celestial being, or a devotee to be a god, they cannot preserve their former individuality and identify themselves as supreme beings. In the same way, the Seeker of Liberation must first cease to be a person before he can justly say, I am Brahman. This is the meaning of the sacred text. Without a complete loss of individuality, you can't be Brahman. Therefore to realize Brahman, the loss of the individuality of the sine qua non. D.: Brahman cannot be a changeable individual soul. Even if he gets rid of individuality, how can he become Brahman? M.: Just as the larva loses its nature, it becomes a wasp. The larvae are brought to the wasp and kept in the hive. From time to time the wasp visits the hive and stings the larva so that it always remains in the fear of its tormentor. The constant thought of a wasp turns the larva into a wasp. Similarly, constantly meditating on Brahman, the seeker loses his original nature and becomes Brahman himself. This is the realization of Brahman. D.: This cannot illustrate the point, for the jiva is changing and falsely represented on pure Bia, Brahman, which is Reality. When the false thing lost its lies, the whole essence disappeared; how can this become a reality? M.: Your doubts about how the imposed falsification turns out to be its substrate, reality, is easily cleared. Look like a mother-of-pearl silver to be silver and stays like a mother-of-pearl, or a rope-snake ceased to be a snake remains ever like a rope. Similarly, with the jiva superimposed on reality, Brahman. D.: These are illusions that are not conditioned (nirupadhika ), while the appearance of the jiva is conditioned (sopadhika bhrama) and appears as a superimposition only on the faculty, the mind. As long as there is a mind, there will also be a jiva or an individual, and the mind is the result of past . As long as it's inexhaustible, jiva must also be present. Just as the reflection of the face depends on the mirror or water ahead, so the individuality, the mind, the effect of its past karma. How can you understand this individuality? M.: Undoubtedly, individuality lasts as long as there is reason. Just as the reflected image disappears with the removal of the mirror in front, so individuality can be erased by overshadowing the mind by meditation. D.: Thus, individuality is lost, the jiva becomes invalid. Once he's invalid, how can he become Brahman? M.: Jiva is just a false appearance, not except for the substrate. This is due to ignorance, or mind, the removal of which jiva remains as a substrate, as in the case of a dream man. 22-23. D.: How? M.: In his dreams, man-acts function as a dreamer (tayasa). The dreamer is neither identical nor separate from human wakefulness (visva). For a man sleeping happy on his bed has not moved while the dreamer he wandered to other places occupied by many things. A dream wanderer can't be a person resting in his bed. Could it be different? Not so either. For, waking up from sleep, he says: In my dream I went to many places, did so many things and was happy or otherwise. Obviously, he identifies with the experience of sleep. In addition, no other experience can be seen. D.: Not different from and not identical with the awakening experiencer, who is this dream-experience? M.: Being the creation of the illusory power of the dreamer's dreamer is just an illusion, like a snake on a rope. With the completion of the illusory power of sleep, the dreamer disappears only to wake up as a real substrate, the original individual me of the state of wakefulness. Similarly, the empirical me jiva is neither an unchanged Brahman nor other than He. In the faculty of the inner faculty, the mind, imaginary by ignorance, I am reflected and the reflection presents itself as an empirical, changing and individual self. It's superimposed with a false appearance. Since superimposition cannot remain separate from its substrate, this empirical me cannot be a hostess other than the absolute self. D.: Who is it? M.: Consistently appearing in the mind created by ignorance and disappearing in a deep sleep, fainting, etc., this empirical me is considered only a phantom. Simultaneously with the disappearance of the environment or the limiting supplement (upadhi), the mind, the jiva becomes a substrate, True Genesis or Brahman. Destroying the mind, the jiva can know himself as Brahman. D.: With the destruction of limiting adjuncts, jiva is lost, how can he say: I am Brahman? M.: When the limiting ignorance of a dream disappears, the dreamer is not lost, but appears as an awakening. Just as the mind is lost, the jiva like his true being - Brahman. Therefore, as soon as the mind is destroyed, leaving no trace behind, the jiva will surely understand: I am the Being-Knowledge-Bliss, not the double Brahman; Brahman is me, J.D.: In this case, the state should be without any regime, like deep sleep. How can there be an experience I am Brahman? M.: As at the end of sleep, the dreamer, rising as he wakes up, says, All this time I dream that I have wandered in strange places, etc., but I lie only on the bed, or the madman, cured of his madness, is still satisfied with himself, or the patient, curable from the disease, is surprised by his past suffering, or the poor man, becoming king, forgets or laughs at his past. , or the man on the becoming of the celestial being enjoys new bliss, or devoted to joining with the Lord his devotion remains blissful, so that and jiva on emerging as Brahman wonders how all the time only Brahman he moved as a helpless being imagining the world , God and people, asks himself what has become of all these fantasies and how he now remains quite alone as Be-Knowledge-Bliss free from any , internal or external, certainly experiences the Higher Bliss of Brahman. Thus the realization is possible for jiva only on the complete destruction of the mind and not otherwise. D.: Experience can only be mind.. When it is destroyed, who can have the experience of I Brahman? M.: You're right. The destruction of the mind has two kinds: (rupa and arup), i.e. in its form aspect and in its formless aspect. All this time I've been talking about destroying the former mind. Only when she stops being in her shapeless side will the experience be impossible, as you say. D.: Please explain these two forms of mind and their destruction. M.: Hidden impressions (vasanas) manifested as modes (vrittis) make up the form aspect of the mind. Their impoverishment is the destruction of this aspect of the mind. On the other hand, on the ground perishes, the over-washed state of samadha, in which there is no sleep stupor, no vision of the world, but only The Being-Knowledge-Bliss is a shapeless aspect of the mind. Losing it is like losing a shapeless aspect of the mind. If it is also lost, there can be no experience - even the realization of Supreme Bliss. D.: When does this destruction occur? M.: In the disembodied liberation of existence. It can't happen as long as he's alive in his body. The mind is lost in its form aspect, but not in its shapeless form of one of Brahman. Hence the experience of Bliss for a sage freed alive. 26-27. D.: In short, what is implementation? M.: Destroy the mind in its form-aspect, functioning as a limiting adjunct to the individual, to restore the pure mind in its shapeless aspect, the nature of which Being-Knowledge-Bliss and Experiencing I Am Brahman is a realization. D.: Is this view supported by others as well? M.: Yes. Shri Sankaracharya said: Just as in an ignorant state, not drawing in view of the identity I am with Brahman, one really considers himself a body, and after being known to be free from the illusion of the body, being me, and becoming uninformed about the body, undoubtedly and unmistakably always experience Himself as Being-Knowledge-Bliss identical with Brahman called Realization. To be corrected as the real I implement, say the sages. D.: Who says it and where? M.: Vasisha said in Yoga Vasishta: Just as the mind in stone remains quiet and without any mode, just like the interior of the stone to stay without any mode and thought for free, but not in a dream, nor aware of duality, must be corrected as the real I. 30-31. Therefore, without euring the form-aspect of the mind and remaining fixed as the true self, how can one understand I am Brahman? It can't be. In short, you still need the mind to destroy your individuality and thus remain fixed as the real I being-Knowledge-Bliss, so that according to the text I Brahman can realize Brahman. On the other hand, based on Brahman's direct knowledge to say: I am Brahman as stupid as a poor beggar, seeing a king declaring himself king. Do not demand words, but to be fixed as real I am and know that I Brahman is the realization of Brahman. D.: What will be the sage who unmistakably, unmistakably and steadily implemented Brahman? M.: Always remaining as Genesis-Knowledge-Bliss, non-dual, perfect, all-single, unitary Brahman, he will be unshakable even when he will experience the results of the past karma, which is now bearing fruit. (Prarabda). 33-35. D.: Being only Brahman, how can he be exposed to the experiences and activities emanating from the past karma? M.: For a sage, undoubtedly and unmistakably fixed as the present I, can not remain past karma. In his absence there can be no results, hence no experience, no activity. Being only without Brahman's regime, there can be no experience, no experiences, no objects of experience. Therefore, it cannot be said that the past karma will not remain behind it. D.: Why don't we say that his former karma now works on its own? M.: Who is the question? He must be mistaken, not a sage. D.: Why? M.: Experience involves confusion; without one, the other can't be. If there is no object, experience is not possible. All objective knowledge is a misconception. There is no duality in Brahman. Of course, all names and forms are unknowingly superimposed on Brahman. Therefore, experience should be ignorant only, not sage. Already on request about the nature of things and knew them to be names and forms born of ignorance, the sage remains fixed like Brahman and knows everything to be only Brahman. Who should enjoy what? Nobody and nothing. Therefore, for the wise there is no past karma, no real pleasure, no activity. 36-37. D.: However, we do not see it free from the experience of past karma; on the other hand, he passes through them like an ordinary ignorant man. How do you explain that? M.: In his opinion, there is nothing better than past karma, pleasures or activity. D.: What is his opinion? M.: For him there is nothing but a pure, untainted ether of Absolute Knowledge. D.: But how can he get through the experience? M.: Only the others see him that way. He doesn't know that. 38-39. D.: Is this view confirmed by other authorities? M.: In Vivekakudamani, Sri Acharya (Shankara) said: At the same time as the dawn of knowledge, ignorance, with all its consequences, runs away from the sage, and therefore it cannot be enjoyed. However, the ignorant wonder how the sage continues to live in the body and act like others. From an ignorant point of view, the scriptures recognized the dynamics of past karma, but not from the point of view of the sage himself. D.: If he really doesn't like it, why should he seem like someone else? M.: Because of their ignorance, others consider it a pleasure. 41-43. D.: Can this be the case? M.: Yes. For the ignorant just not double, the pure Ether of Absolute Knowledge manifests itself as different beings, the world, God, different names and forms, me, you, him, this, this and this. As the illusion of a man on a pole, silver on a mother-of-pearl, a snake on a rope, utensils in clay, or decorations in gold, different names and forms on the Ether of Knowledge are misguided ignorant. The sage, who, practicing knowledge, destroyed ignorance and received true knowledge, will always remain only as the Ether of Absolute Knowledge, unaware of the enjoyment of the fruits of action or worldly activity. Being so, he can only know as ether of Knowledge. However, because of their ignorance, others see it as different, i.e. as an embodied being acting as themselves. But it remains only pure, untainted ether, without any activity. 44-46. D.: Is it possible to illustrate how the sage, while remaining inactive, seems to be active to others? M.: Two friends sleep side by side. One of them reposes in sleep-free while the other dreams that he wanders with his friend. Although in complete peace, this man seems an active dreamer. Similarly, although the sage remains as inactive as the blessed Ether of Absolute Knowledge, he seems to be active for those who remain in ignorance always drawn into names and forms. Now it must be clear that the realized sage, being a pure I, is not involved in the action, but only seems to be so. 47-48. D.: Not that there is no experience, no matter what is for the implemented but they're only illusory. For Knowledge can destroy the karma and the future karma (sanchita and agam), but not the karma that has already begun to bear fruit (prarabda) must exhaust itself. As long as it exists, even from his own point of view, the activity will continue, albeit illusory. M.: It can't be. What is the state of these three types of karma - knowledge or ignorance? Because of confusion; it must be said that they work only in ignorance. But there is no delusion in knowledge, there is no prrabda. Always remaining indelible as transcendent I, how is the misconception about the fertility of karma can happen to one? Can the misconception about the sleep-experience go back to those who woke up from it? For a disappointed sage there can be no experience of karma. He always remains uninformed about the world, but realizes Himself as extraordinary, continuous, unitary, solid, without any mode of The Ether of Absolute Knowledge, and nothing but. D.: Upanishad admits that the past karma in the Text until his past karma is exhausted, the sage cannot be disembodied, and for him there will be illusory actions. M.: You are wrong. The activities and experiences of the fruits of action and peace seem illusory to the practitioner of Knowledge, and they disappear completely for the accomplished sage. The practitioner practices the following: I am a witness; objects and actions are visible and known to me. I remain conscious, and they are unrecognizable. Only Brahman is real; everything else is unreal. Practice ends with the realization that they are all inconsequential, consisting of names and forms, and cannot exist in the past, present or future, so they disappear. There is nothing to watch, witnessing the end of the merger in Brahman. Only I'm left like Brahman now. For a sage who knows only about me, only Brahman can remain and not think of karma, or worldly activity. D.: Why, then, is there any mention of the past karma in this regard? M.: This does not apply to the accomplished sage. D.: Who are we talking about? M.: Only ignorant. D.: Why? M.: Although, from his own point of view, the sage has no pleasure from the fruits of action, but the ignorant are mistaken in seeing his activity. Even if he is told that there is no pleasure for him, the ignorant will not accept him, but will continue to doubt that the sage remains active. To remove such doubts, Sruti says to the ignorant that the prarabda still remains for the sage. But he does not say to the sage, You have a prarabda. Therefore, Sruti, who speaks of the residual prarabda, for the sage, really does not speak about it from his point of view. 50-51. D.: Implementation can only result after the complete destruction of individuality. But who will agree to sacrifice their individuality? M.: The desire to cross the ocean of suffering repeated births and deaths and realize the pure, eternal Brahman, one will easily sacrifice his individuality. Just as a man who wants to become a celestial being willingly sends himself into the fire or the Ganges to put an end to this human life and become a god, so the seeker of Liberation will practice sravana, manana, and nidhidhyasana, (i.e. hearing, reflection and meditation) to sacrifice his individuality to become the Supreme Brahman. This is where the implementation chapter ends. By carefully studying and understanding this, the seeker will kill the mind, which is a limiting supplement that makes individuality manifest and ever live as soon as Brahman. See here as the teachings in this chapter lead to silence or Ultimate Means for Liberation Also look here for Shankar in writing on the subject: Shankar on the Mind, , Manonas (destruction of the mind), and liberation of liberation advaita bodha deepika. advaita bodha deepika pdf. advaita bodha deepika book. advaita bodha deepika tamil pdf. advaita bodha deepika tamil. advaita bodha dipika pdf. advaita bodha deepika pdf español. advaita bodha deepika pdf portugues

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