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by Swami Shankaratilakaescuchar

We get into the situation.

We are in front of our Guru and the nididhyasana goes this way. We are still, the breathing restricted, the senses abstracted, concentrated in the ear. Fixing the attention in nasagrika drishti. Without forcing the eyes, the eyes down means that the mental power is concentrated in the word of the Guru which is like a mantra. The Master gives a revelation, this is the correct meaning of the word Upadesha, He declares what the Upanishads say. He makes a commentary immersed in the Upanishads and the disciple listens to it from the heart, with the mind completely calm, as if the Guru put a flower in the lake of the mind of the disciple, a candle, and then the disciple receives it.

Then the Guru says “recite what you have just listened”, and thus in such atmosphere of bhavana, in a moment the Guru remains silent, and the mind of the disciple remains suspended in the vacuum of the world and the plenitude of Brahman.

And thus we enter the nirvana towards nirvana samadhi. This is done through the guidance of the Guru. Therefore all these teachings are summarized in ten mahavakyam.

The teaching of the Upanishads is divided in ten nididhyasanas, and the last is Aham Brahmasmi, I am Brahman. In this, the Guru and the disciple recite Aham Brahmasmi together.

After these mahavakyam or great statements realization remains installed, and that is called the tarak So Ham, I am; and then the minds remains suspended in complete nirvana, where Om is recited in ajapa. Ajapa happens when the Om is not recited, when the Om is listened in the breathing; thus in that moment the fusion between the mind and Brahman is produced.

It is not easy and you could go into the Upanishads that are spread out in the four Vedas, find the ten mahavakyam where the Rishi says to his disciples, after having talking to them: “Anantam Brahman. Gñyanam anantam Brahman”.

Tat tvam asi. Aham Brahmasmi. So ham.

Thus, often you think this is an intellectual, reflexive process, to be studied. For this reason, tarka is very important because it requires the analytical state of the mind, and the study of the nature of the Gods. But it is the same as studying the presence of the Divine in the jagat, in the world, and understanding this gives you a special understanding, a tarka. But in the Vedanta, the initial tarka is done through the svadhyaya of the shastra, because thus it is mentioned on the third sutra of the Brahma Sutra, that states “the revelation of the Brahman is done through the matrix of the shastra”. But that is the tarka samgraha, through the study.

The tarka pragnya is the study of your true self through the vacuum of your mind. And that is what the guru of Shankarachary´s guru, Godapada, comments on his Karika, the Mandukya karika. He refers to the sunnya, the vacuum of the mind, what we call the emptyness of plenitude, that is, the mind empties from the world and fills with Brahman. The mind evacuates the ahamkara that is to say, the false ego or the idea of himself, which is the same as the world and then, what immediately appears is the Brahman; when you remove the ahamkara, Brahman appears, that is why we do not say that the Brahman is not acquired. Brahman is always you, it is not in you, is you. When you remove the limitations of the mind, the ahamkara disappears, Brahman appears. All this is called the nididhyasana and you do it through the tarka. For that reason the tarka pragnya is the base of the nididhyasana.

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