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Tag Archives: Atman
Illusion
CHAPTER II
ILLUSION (Vaitathya)
The Lord (Ātman), with his mind turned outward, variously imagines the diverse objects (such as sound, etc.), which are already in his mind (in the form of Vāsanas or Sankalpas or desires). The Ātman again (with his mind turned within), imagines in his mind various (objects of) ideas.
Posted in Māṇḍukya Kārikā
Tagged Atman, Gandharvas, illusion, maya, Mind Unbound, Nirabhasagocara, pluralized obstruction mode
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AUM
The sequence used in this series is to firstly place the text, followed by Śaṅkara’s commentary, and then subsequently a commentary in Light of the Unborn. The main translation used will be by Swami Nikhilananda, unless otherwise noted.
Posted in Māṇḍukya Kārikā
Tagged AGAMA PRAKARANA, Atman, AUM, auspicious, Brahman, Hari, Shining Ones, Soundless Sound, Turīya, Unborn Light Reiki
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The Four-fold Way to Dissolution
Ashtavakra:
5.1 You have no contact with phenomena, therefore you are not bound to anything. What need to renounce? Extinguish the five aggregates thus initiating Dissolution.
A Spotless Universe
Janaka:
2.1 Spotless am I and burden-free—Absolute Awareness bred, devoid of earthly consciousness! You duped me, O’ weary world, and I allowed myself to be duped!
Posted in Ashtavakra Gita in Light of the Unborn
Tagged Atman, I celebrate Myself, Self-gnosis, Universe
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Advaita Vedanta & the Self
We are now entering into more familiar ground with less emphasis on soul extensions as Advaita Vedanta places them as secondary to the all-encompassing and Cosmic notion of the Self. The Self is synonymous with Ātman or the Absolute Parabrahman. Firstly, let’s break down its etymology:
Posted in The Soul
Tagged Advaita Vedanta, Atman, Nisargadatta Maharaj, Parabrahman, Ramana Maharshi, Self, Yogananda
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Will the Real Self please Stand-up
There are many standard definitions of Ātman but the most substantial has to do with Its Essential Selfhood. Standing alone as the First Principle, It is the Real-Self that at once transcends all phenomena while simultaneously serving a supportive function as the Essence that constitutes the very fabric of all Beingness. In this respect, it connotes the flavor of a most salient Upaniṣadic recipe:
Lord Over Karma
The Unborn Bhagavad Gita is a manual in being free from the negative effects of karma. The hyperlink indicated is a chapter in the series on the Yoga of Discernment. The Unborn Lord of Yoga (portrayed as Krishna) indicates to a disheartened Arjuna:
Something Rare
Chapter Three: Lamentations
(Charles Patton translation):
For a moment not long after Cunda had gone, the ground then shook and quaked in six ways. And on up to the Brahma realms. It was also again so. There were two earthquakes. One was an earthquake, and the other was a great earthquake. The smaller quake was called an earthquake. The greater quake was called a great earthquake. There was a smaller sound called an earthquake and there was a greater sound called a great earthquake. Where only the ground shook, that was called the earthquake. Where the mountains, trees, and the waters of the sea all shook, that was called the great earthquake. Where it shook to one side, that was called an earthquake. Where it shook everywhere and all around, that was called a great earthquake. When it shook and could lead the minds of sentient beings to shake, that was called a great earthquake. When the bodhisattvas from the Tusita heavens down to Jampudvipa first took notice, it was called a great earthquake. And when the first born left the households life to achieve the supremely unexcelled bodhi, to turn the dharmawheel, and to enter parinirvana, it was called a great earthquake.
The Mahāparinirvāṇasūtra (Nirvana Sutra)
While not as profound as the Avataṃsaka Sūtra, or philosophically erudite as, let us say, our recent series on the Ratnagotravibhāgaśāstra, but certainly the Mahāparinirvāṇasūtra is the most intimate in terms of its exposition of the Buddha’s final days with his much-loved multitude of devotees; in particular with how he wanted his beloved Dharma to be understood. Dr. Tony Page says that “the sutra can be said to eclipse all others in its authority on the question of the Buddha-dhatu and Tathagatagarbha.” Before commencing to the sutra proper, this blog will focus on key elements within the Mahāparinirvāṇasūtra, most notably buddhadhātu, the Buddha-Matrix, or Tathagatagarbha, and the “True-Self”.
Does the Lanka Deny the Ātman?
There is a familiar passage from the Lankavatara Sutra (Chapter two, XXVIII) that differentiates between the Tathagata-garbha and the ātman as taught by non-Buddhists. Once again the question needs to be addressed, “which ātman” is it referring to? The following is the translation from Suzuki followed by Bhattacharya’s own translation which will be copied out in full from his book. Notice how Suzkui uses “ego” as self while Bhattacharya has ātman: read more