ಇತಿಹಾಸದ ಗರ್ಬದಲ್ಲಿ ಇಣುಕಿದಾಗ :-

ಇತಿಹಾಸದ ಗರ್ಬದಲ್ಲಿ ಇಣುಕಿದಾಗ :-    

When one goes deeper research in the annals of history then he becomes aware of the fact that:   Sri, Sankara started the revival process of Sanatan Dharma/Vedic Religion, when he saw people turning towards other religions like Christianity and Islam which came to India after the death of the Christ and also after St. Thomas came to India which is obviously in A.D. and we are in A.D.2010. Therefore, the Advaith Math and Advaith philosophy came into existence in and around 8th century A.D.

Sri,Sankara is regarded as the greatest sage  in India's history because he sought to unify the country by placing his institutions and teaching from every corner of the Indian continent , impressing oneness as a nation on all the people. This oneness is not to be restricted to religion for it includes its practical application to life such as politics and sociology; and he accepted and encouraged all the prevailing religions but merely purified them of their immoralities. It is false to say he attacked or persecuted Buddhism. This was an interpretation by pundit-followers who came afterwards and never understood his message. He has never said that a certain caste or community or that Sanyas only could attain Brahman; he always taught universality.

Sri, Sankara was not combating Buddhism and Jainism. The entire subcontinent was at that time almost fully Buddhist. Sri, Sankara walked the length and breadth of the country and revived Sanatan Dharma in a new form by introducing Adavita on the base of Vedas and Brahma sutras to suit the mass mind set of that time.

 As one goes in deeper research one finds the fact that, the Adavitic philosophy is extension of Buddhism. The Adavita came into existence by Sri, Sankara in 8^th century and Dwaita by Madvacharya in 12^th century.  And qualified Adavita came after 12^th century; it means they were not in existence prior to 8^{TH   century.} 

  The new form of Sanatan Dharma which consists of Advitha, Dwitha and Vishita -Advitha all are based on Vedas are called present day Hinduism.  The Sanatan Dharma or Vedic religion prior to Sri,Sankara was different. Most of the rituals and ideas are adopted from Buddhism, Jainism and Abrahamic religion to suit the mindset of those days. 

As one goes deeply in annals of history he finds:  Beef eating Brahmins. All yagnas required beef and cow sacrifice. It was the Jainist influence that made most of vegetarian, especially the Brahmins.

Whatever came into existence after Sri, Sankara is a new religion based on Vedas not old Sanatan Dharma, which was rejected by Buddha.   Thus the present day Hinduism is mixer of all ideologies of different sages of different regions accepted by people of India.  

One finds lots of differences between Adavita preaching and practice. There is need to bifurcate religion, concept of god and scriptures from Adavitic philosophy to assimilate the essence of Adavita.   

Sri, Sankara says in Brahma Sutras: that Brahman is the cause of the world, whereas in Mandukya he denies it. This is because he says that at the lower stage of understanding, the former teaching must be given, for people will get frightened as they cannot understand how the world can be without a cause, but to those in a higher stage, the truth of non-causality can be revealed.

Sri, Sankara himself has warned us not to use ambiguous words, and to practice semantic analysis in his book "Definition of one's own Self. [" Page 199, v.24 of "Sankara's Selected Works]

Buddha found religion in such a worthless state, with so many vile animal sacrifices, that he attacked religion. Sri, Sankara did not seek to destroy religion like Buddha but he advocated reforming it for better. He did this because he saw that the masses had to have some form of religion as they were not ripe intellectually for truth.

Sankara's sex experience in Benares and occupying the body of another man and then having sex intercourse with his wife, is a story created by pundits hiding the real fact. Sri, Sankara had the scientific spirit and when told by Saraswathi the woman that he was talking freely about sex, being a Sanyasi, he wanted to know the truth by having actual intercourse himself and thus learning by experiment and observation. Thus, this has to be viewed by the seeker on the rational standpoint, because the sex is part of the illusion on the ultimate standpoint.   Sri, Sankara stressed the great importance of freeing our use of words from all ambiguity.

Buddhists and Jains did not believe in the Vedic positions, did not accept the scriptures. Hence, Sri,  Sankara had to meet their objections also.  Biographical anecdotes about his persecution of Jains and Buddhists or of his challenges to self-immolation for the loser of a debate are all foolish tales fabricated after his lifetime either by his own followers who took him to be a religious propagator but  not as a  philosopher or by the dualistic cult.

The religious pundiths of Adavitic sect relate boastfully pseudo-historic stories of how Sri, Sankara's school put down, persecuted end exterminated the Buddhists, as though this was something to be proud of. However these stories are either exaggerations or false stories fabricated by pundits or priest craft. The religious pundits are mere followers of religion, never having understood the depth of Advitic philosophy. Sri, Sankara gave religion and scholasticism and yoga no less than philosophy, to the world.

His commentary on Mandukya is pure philosophy, but many of his other books are presented from a religious standpoint to help those who cannot rise up to philosophy.  North India is the home of mysticism and deification and South India of keen rational truth.

Sri, Sankara had only four fully trained disciples, although he advised some kings. His doctrines spread after his lifetime. His books were dictated to secretaries as he travelled. So, only few were capable of understanding his philosophy.

Sri, Sankara always travelled and he never lived in a monastery. He simply instructed his disciples to   build one here and there " and then left because he was busy spreading his doctrines.

Some who followed Sri, Sankara are mere followers of religion, never having understood the Advaitic philosophy are religious scholars not Gnanis, and they are unable to grasp the non-dual -truth.

Sri, Sankara says seeker must first know what is before him. If he cannot know that, what else can he know or understand? If he gives up the external world in his inquiry, he cannot get the whole truth.

Some thinkers hold views of Maya which are entirely incorrect and untenable. They do not know Sankara's Upanishad Bashyas, but only the Brahma Sutra Bashya.  The followers of Sri Sankara have constituted a religious sect. Thus all movements ultimately degenerate.

In commentary to "Brahma Sutras Sri, Sankara writes." "The highest beatitude is not to be attained by Yoga." [Sacred Books of East Series page 298 Vol.1.]   And he also says Samadhi is the same as sleep [p.312]. ---this indicates that yoga is not the means to self realization.  And yogic Samadhi is not non dual ವಿಸ್ದೊಂ.

Sri, Sankara's commentary to Brahma Sutras [Chap.3.4.50] shows that the Gnani "should pass through life", not run away from life and should take a middle course between seeking worldly honor and worldly abasement.

Sri, Sankara varied his practical advice and doctrinal teaching according to the people he was amongst. He never advised them to give up their particular religion or beliefs or metaphysics completely; he only told them to give up the worst features of abuse: at the same time he showed just one step forward towards the truth.  Sri, Sankara was extremely precise and careful in his choice of words. 

Sri, Sankara did more than write books or initiate Sanyasins: He brought India into a unity as a nation. He advised the mass: Worship what they wish, remain in their particular religion, but remember also they are part of a larger whole.

Few Pundits have caught the spirit; they are merely fond of his words. Sri, Sankara’s spirit is that of an appeal to reason, with scripture dragged in as a second and lesser support afterwards.

Sri, Sankara' gave religious, ritual or dogmatic instruction to the mass but pure philosophy only to the few who could rise to it. Hence the interpretation of his writings by commentators is often confusing because they mix up the two viewpoints. Thus they may assert that ritual is a means of realizing Brahman, which is absurd.

Centuries have passed since Sri, Sankara appeared; yet it is very hard to find his true teachings understood anywhere in the world today. It is because so few could rise to his level. Hence dualistic cults and devotional sects came in existence prospered. 

It may not have been possible for him to have written so many books during such a short term of existence of 32 years. The truth is that he wrote very few books. Those actually written by him were Commentaries on Brahma Sutras and the Upanishads and on the Gita. All other books ascribed to him were not written down by his own hand. They are merely collections of notes recorded by his disciples from his sayings, talk and discussions. 

Sri, Sankara wrote his commentaries on Mandukya commentary first, and then as this revealed that he thoroughly understood the subject, his gurus requested him to write the commentary on Badarayana's Brahma Sutras, which was a popular theological work universally studied by Advaitins. That is why his commentary is written from a lower dualistic point, for those who cannot rise higher, save that here and there Sri, Sankara occasionally has strewn a few truly Advaitic sentences. 

Since, the Hinduism is mixer of many ideologies one gets confused which is true philosophy, because  the dual, non-dual and qualified non-dual philosophies are based on Vedas.  And many believe their inherited beliefs of their forefathers are pure and sacred without verifying the facts. All rituals and individualized gods are added time to time.  Only when one tries to go deeper in alls of history one will be able to find that all the present days’ beliefs and rituals are not part of the Santana Dharma /Vedic religion. 

ಪೂರ್ವಜರಿಂದ ತಲೆ ತಲೆ ಮಾರಿನಿಂದ ಬಂದಂಥ ಸಂಸ್ಕಾರಗಳನ್ನೂ ತಮ್ಮ ಪೀಳಿಗೆಗಳ ಮೇಲೆ ಹೇರುತ್ತಾ ಹೋಗಿರುವದರಿಂದ ಅಸತ್ಯವು, ಸತ್ಯವಾಗಿ ರಕ್ತಗತವಾಗಿ ಹೋಗಿದೆ.

"ಹಿಂದೂ"  ಅನ್ನೂವದು  ದರ್ಮವಲ್ಲ, ಅದೊಂದು ಜೀವನ್ ಶ್ಯಲಿ ಅಥವಾ ಸಂಸ್ಕೃತಿ. ಭಾರತವನ್ನು   ಆಕ್ರಮಿಸಿದ ಮುಸ್ಲಿಮ ಆಕ್ರಮಣಕಾರರು "ಸಿ" ಎಂಬ ಪದವನ್ನು  ಉಚರಿಸಲಾಗದ್ದರಿಂದ " ಹಿ"ಎಂಬ ಪದವನ್ನು  ಬಳಸಿ ಉಚ್ಚರಿಸಿದ್ದರಿಂದ    "ಸಿಂದು"  ನದಿಯ ಕಣಿವೆಯ ಜನರನ್ನು  ಸಿಂದು  ಎಂದು  ಉಚ್ಹರಿಸಲಾಗದೆ    'ಹಿಂದೂ ' ಎಂದು ಕರೆದ  ಪ್ರಯುಕ್ತ  ಸಿಂದು ಜನರನ್ನು  ಹಿಂದುಗಳೆಂದು ಗುರುತಿಸಲ್ಪಟ್ಟರು.

ಭಾರತದಲ್ಲಿರುವ  ಜನರೆಲ್ಲರೂ  ಹಿಂದುಗಳೇ, ಯಾಕೆಂದರೆ ಹಿಂದೂ  ಎಂಬುದು  ಧರ್ಮವಲ್ಲ ಅದು ಸಿಂದು ಕಣಿವೆಯ ಸಂಸ್ಕೃತಿ, ಆದ್ದರಿಂದ ಪ್ರತಿಯೊಬ್ಬ ಭಾರತಿಯನು ,ಅವನು ಯಾವದೇ ದರ್ಮಕ್ಕೆ ಸೇರಿರಲಿ ಅವನು ಹಿಂದುವೇ. ಆದ್ದರಿಂದ ಭಾರತಿಯರೆಲ್ಲರು ಹಿಂದುಗಳೇ. 

ಇತಿಹಾಸ ಗರ್ಬದಲ್ಲಿ  ತಡಕಾಡಿದಾಗ  ವರ್ತಮಾನದಲ್ಲಿ  ನಾವು ನಿಜವೆಂದು ನಂಬಿದ ಅನೇಕ ವಿಷಯಗಳು,ಸಂಸ್ಕಾರಗಳು ಹಾಗೂ ವಿಚಾರಗಳು  ಕಾಲಕಲಾಂತರಗಳಿಂದ   ಬದಲಾವಣೆ ಹೊಂದುತ್ತಾ ಬಂದಿವೆ.   ಅವುಗಳ  ಸತ್ಯಾ ಸತ್ಯತೆಯನ್ನು ಪರೀಕ್ಷಿಸದೇ , ಪೂರ್ವಜರಿಂದ ತಲೆ ತಲೆ ಮಾರಿನಿಂದ  ಬಂದಂಥ ಸಂಸ್ಕಾರಗಳನ್ನೂ   ತಮ್ಮ ಪೀಳಿಗೆಗಳ ಮೇಲೆ ಹೇರುತ್ತಾ ಹೋಗಿರುವದರಿಂದ ಅಸತ್ಯವು,  ಸತ್ಯವಾಗಿ   ರಕ್ತಗತವಾಗಿ ಹೋಗಿದೆ.  

ನನ್ನ ಆಂಗ್ಲ ಬಾಷೆಯ  ಬ್ಲಾಗಿನಿಂದ :-  

The question arises as to what is Santana Dharma? It can safely be said that it is the Vedic religion based on Vedas alone.  The Hinduism as we find today is not pure Vedic religion it mixer of different ideologies accepted by the people time to time.  Thus the Hinduism is hotchpotch mixer of many ideologies.  

 Hinduism is not religion it is way of living of different caste and creeds following their own regional cultures and traditions in different parts of India.   All the so called Hindus are divided by caste, sub-castes and creeds with in the Hinduism.  Thus the pure Santana Dharma or Vedic religion is no longer in existence in its ancient grandeur as it was prior to the Buddhism and Jainism.   

As one goes deeper in to the annals of the religion one becomes aware of the fact that, Santana Dharma has no beginning. Nobody can say when it started. It is without a beginning and so without an end. It is eternal and everlasting. That which has a beginning, has also an end, as all beginnings have an end also.

Santana Dharma has no founder. All religions are known by their founders or prophets but this is not the case with Santana Dharma. It neither has any prophet to begin it nor any book or authorized scripture told by the prophet who got revelation.

If Santana Dharma has no founder but all so called Hindu religions are known by their founders or sages, therefore Hinduism cannot be the pure Vedic or Santana Dharma. Thus, it proves that, the religions founded by the Sages after 7th ^century onwards are not the pure Santana Dharma or Vedic religion.  

As one peeps in to the annals of the all history of all religions, one becomes aware of the fact that, the religions with scripters have got the largest number of followers and those without scriptures are rare and scarce. In both these class of religions, one finds that the truth is the result of experience of a particular person – Jesus, Prophet Mohammed or Buddha and Sri Sankara, Guru Nanak, Mahavira. All of them experienced truth and that they preached. All religions are built upon direct experience of this experience. But there is a difference. 

Others have the founders of this experience known as the first founder of the religion and after their name the religion is known. The other difference is that they now claim that the experience, the prophets had, is now no longer possible. So one have to rely on "Belief”. 

 

The experience of the scientists says that if one experience is possible, it will be repeated eternally. This is the Law of Nature. What once takes place, takes place often and always.

As one goes deeper into the annals of religious history,  he becomes aware of the fact that, Santana Dharma differs with other religions on this point. Santana Dharma is not based on spiritual experience of any single individual or any such revelation. It is based on realization, on intuition, and experience of a number of seers, sages and mystics who realized the Infinite and were illuminated. It does not owe its origin to any one person or prophet nor does it adhere to any papal authority or dogma.

 It does not built around one man as its centre though it is not opposed to philosophies build around personalities and prophets. It believes in scientific precision and experiments to arrive at truth any time and many times, so it believes in free expression of thoughts and inquiry into the fundamentals even. It is therefore a tolerant religion, granting freedom of Inquiry and Expression, seeking evidence.

Looking in to all these facts one can conclude that the Santana Dharma is  an eternal and everlasting humanitarian religion of all mankind. It is not limited to the teaching of any particular people or class of people or any form of worship. It is a comprehensive way, a law of Being ever praying to be with the Absolute.

In this respect, the present Hinduism with its diverse caste and creed, dogmas, rituals, beliefs and worships are not purely Vedic Religion but it is  hotchpotch of ideologies adopted from other ideologies and seers experiences.  

As one goes in deeper in annals of religious  history,   one also finds the oldest spiritual writing known to mankind in the Vedas about 6000 BC, orally transmitted for most of history and written down in Sanskrit. It makes them the world’s longest and most ancient revealed scripture of Santana Dharma.

Vedas are concerned with wisdom; what is life about; what does death means, what the human being is, what is the nature of the Absolute that sustains us, and the cosmos etc…..

Sanatana Dharma believes that there is nothing that is not God. The Lord is enshrined in the hearts of all. God permeates everything and nothing permeates Him.

The famous peace invocation of Isa Upanishad says:-

  Om Purna- madah, purna-midam purnat-purnam-udacyate

 Purnaysa purna-madaya purna-meva-vasisyate

Which means

    
  All this is full /from fullness, fullness comes

    When fullness is taken from fullness/ fullness still remains.

 This belief is all- comprehensive and all- absorbing. There is nothing that is not God.

This truth has been told by the seers. This is the only truth but is described by the people differently.

The message of Sanatana Dharma goes that Akem Satya; Vipraha vividha Vadanti i.e. Truth is one but the people describe it in different ways. Those on journey to Eternity may differ but once reached there, all the differences sink into oneness. The whole humanity has to arrive at this eternal truth one day.

Looking all these above aspect on can conclude the present Hindusim is modified to suit mass mind set by the sages by adopting ideology from other ideologies in the past is nothing to do with the pure Vedic religion or Santana Dharma.   

Sanatana Dharma aims at making the whole world full of Aryas. It is not confined to the need of self-salvation alone. It has a missionary message too. It says, ’Kranvanto Viswam Aryam’ let the people of the world be made Arya i.e. gentle, righteous, and religious minded. The central point of Isa Upanishad is -- Renounce and enjoy. This has to be our aim of life.

Sanatana Dharma is a cosmopolitan religion. It wishes the happiness of the world. Man is essentially divine. There is divinity in every man. He has to realize it. Then alone the world can become a place to live in. Sanatana Dharma says that

  

Sarve Bhavanti Sukhinah/ Sarve santu Niramayah

   Sarve Bhadrani Pashyanti, Ma Kashchid Dukh Bhag Bhaveta.

  It means: - Let everyone without distinction be happy. Let everyone be without any ailment. Let everyone look like Arya, noble and righteous. Let there be no one to have any share of sorrow or grief.

This is the philosophy of Sanatana Dharma -- a religion of all religions and all mankind.

Sanatana Dharma stresses upon action. It believes in theory of Karma. The Upanishad says, ’you are what your driving desire is, as your desire is, so is your will, as your will is, so is your deed.  As your deed is, so is your destiny.’  Thus we create our own destiny through thought and action. So the message goes that there is no joy in the finite, there is joy only in the Infinite. Nothing can satisfy us but reunion with our real Self which in fact is attainment of Sat-Chit-Anand. Self-realization is in becoming immortal.  It does not mean an everlasting life but it stands for a state that is beyond death and life alike.

Santana Dharma believes in the immortality of soul. It inhabits one body after another according to Karma in previous life, during its eternal journey to the Absolute till it is one with God. This is called belief in Reincarnation. It is not a fact that the individual dies with the death of the visible body. At death, the soul leaves the physical body and does not die. It gets into a subtle body called Astral on non-physical dimension. The forces which brought the body and personality into existence continue shaping its destiny after death and would do so till unison with the Absolute when one becomes free from the circle of birth and death.

When Yajurved says:

Translation 1.

They enter darkness, those who worship natural things (for example air, water, sun, moon, animals, fire, stone, etc).

They sink deeper in darkness those who worship sambhuti. (Sambhuti means created things, for example table, chair, idol etc.)

[Yajurved 40:9]

Translation 2.

"Deep into shade of blinding gloom fall asambhuti's worshippers. They sink to darkness deeper yet who on sambhuti are intent."

[Yajurveda Samhita by Ralph T. H. Giffith pg 538]

Translation 3.

"They are enveloped in darkness, in other words, are steeped in ignorance and sunk in the greatest depths of misery who worship the uncreated, eternal prakrti -- the material cause of the world -- in place of the All-pervading God, But those who worship visible things born of the prakrti, such as the earth, trees, bodies (human and the like) in place of God are enveloped in still greater darkness, in other words, they are extremely foolish, fall into an awful hell of pain and sorrow, and suffer terribly for a long time."

[Yajur Veda 40:9.]

So, Yajur Veda indicates that:-

They sink deeper in darkness those who worship sambhuti. (Sambhuti means created things, for example table, chair, idol etc [Yajurved 40:9]

Those who worship visible things born of the prakrti, such as the earth, trees, bodies (human and the like) in place of God are enveloped in still greater darkness, in other words, they are extremely foolish, fall into an awful hell of pain and sorrow, and suffer terribly for a long time." [Yajur Veda 40:9.]

When the religion of the Veda knows no idols then why so many gods and goddesses with different form and name are being propagated as Vedic gods. Why these conceptual gods are introduced when Vedic concept of god is free from form and attributes.

Who introduced concept of god with attributes and attributeless gods, when Yajur Veda says: -   those who worship visible things, born of the prakrti, such as the earth, trees, bodies (human and the like), in place of God are enveloped in still greater darkness. Therefore, all these add-ons proves that the form and attribute based concepts are introduced by some sages of the past with new belief system and code of conducts in the name of Vedas. 

Sruti is made the final or exclusive authority in apara Vidya and that for supporting the tenet of the CAUSAL relation or creatorship of Brahman,  Nirguna Brahman = the "Absolute beyond qualities," which can be defined only in a negative way. For the Shankarian school = the Ultimate Reality, higher than the Lord. i.e. of Saguna or apara Brahman ... The support of Scriptural Revelation is, therefore, absolutely necessary for this hypothesis of cosmology, this Saguna or apara (= inferior) Brahman, but not for the absolute truth of Nirguna Brahman. 

 Therefore, all the add-ons and attribute based knowledge, which are inferior, have to be bifurcated and excluded to know the ultimate truth. 

Gaudapada says :- The merciful Veda teaches karma and Upaasana to people of lower and middling intellect, while Jnana is taught to those of higher intellect.

This clearly indicates that religion, which is based on individual conduct, prescribes karma and Upaasana to people of lower and middling intellect, therefore religion is for the lower intellect. And wisdom is for those are capable of inquiring into their own existence to know and realize the ultimate truth, which is Brahman.

Brahman is considered the all-pervading consciousness, which is the basis of all the animate and inanimate entities and material. (brahmano hi pratisthaham, Bhagavad Gita 14.27)

Sri, Sankara’s notion of Maya, the cosmic illusion, which must be transcended in order to realize the truth of Brahman, which means ultimate truth.  

If Brahman is considered the all-pervading consciousness then, it is necessary to realize, the consciousness as self, which pervades all the three states, to realize the fact that, there is no second thing exists other the consciousness. Thus, consciousness [Ataman] is ultimate truth [Brahman].  

As indicated in ISH Upanishads: - By worshiping gods and goddesses you will go after death to the world of gods and goddesses. But will that help you? The time you spend there is wasted, because if you were not there you could have spent that time moving forward towards Self-knowledge, which is your goal. In the world of gods and goddesses you cannot do that, and thus you go deeper and deeper into darkness.

It clearly indicates that:-If the human goal is to acquire Self-Knowledge then why one has to indulge in rituals and glorifying the conceptual gods, goddesses and gurus to go in to deeper darkness. Instead   spend that time moving forward towards Self-knowledge, which is one’s prime goal.  

Since it is eternal and infinite, it comprises the only truth. The goal of Vedic religion, through the various yogas, is to realize that the consciousness (Atman) is actually nothing but Brahman.

The Vedic pantheon of gods is said, in the Vedas and Upanishads, to be only higher manifestations of Brahman. For this reason, "ekam sat" (all is one), and all is Brahman.

Thus, the goal is to realize Ataman [consciousness].  If Atman [consciousness] is nothing but Brahman and by realizing Ataman [consciousness] as Brahman [ultimate truth] is truth realization or Self-Realization , then there is no need to follow religion, study scriptures or glorifying gods or  gurus and  follow the path of doubts and confusion by losing oneself in the present form of Hinduism, which contradicts the Vedic  ideology.

As declared by Vedas and Upanishads:- the main aim of human life is to acquire Self-Knowledge. Therefore, the time one spends in religious ritual, glorifying gods and gurus is wasted. One should utilize that same time to acquire Self-knowledge, which is his prime goal.

The Sruti itself says: "This Atma is NOT to be attained by a study of the Vedas.  [Katha Upanishad I, 2, 23.]

Why study of scriptures when Shruti itself declares,” This Atman is not  to be attained by study of the Vedas.” Thus the people who are after Vedic moksha will not attain it through hindu orthodoxy. As Vedas declare it is beyond Vedas.   Where Veda ends [VEDA- ANTH]   there is moksha.   Thus, the present Hinduism, which is mother of all hotchpotch ideology, is not the means for  Self-Knowledge, because it is full of orthodox conduct belief, theoretical dogmas based prescription for moksha[freedom]. The self-knowledge is the prime goal of human  life  as declared by Vedas, which can be attained by knowing the ultimate truth or Brahman.       

Self-knowledge cannot be attained by study of the Vedas and intellectual understanding or by bookish knowledge.  Therefore there is no use of studying the Vedas and other scriptures in order to acquire the non-dual wisdom.  That is why Buddha rejected the scriptures, and even Sri, Sankara indicated that, the ultimate truth lies beyond religion, concept of god and scriptures.

There is only one Reality to be known, the same for all seekers, but the ways to it, are hidden by the religion.  Self-discovery is the only way, towards non-dual Absolute without any religious doctrines, which will help the seekers to unfold the mystery of the illusion in which we all are searching the truth of our true existence. 

     

ಈ ಜಾಗೃತಾವಸ್ಥೆಯನ್ನು ಸತ್ಯವೆಂದು ತಿಳಿದಿರುವ, ಈ ಜಾಗೃತಾವಸ್ಥೆಯು ಸ್ವಪ್ನದಂತೆ ಮಿತ್ಯ ವೆಂಬ ಅರಿವು ಇರದ

ದೇಹ ಮತ್ತು ಜಗ್ಗತ್ತಿನ ಬ್ರಮೆಯಲ್ಲಿ  ಆಗುವ ಅನುಬವಗಳು,ಅನುಬವದೊಳಗೆ ಇರುವ ವ್ಯಕ್ತಿಗೆ, ತನ್ನ ದೇಹ ಮತ್ತು  ಜಗತ್ತಿನ ಅಸ್ತಿತ್ವ ನಿಜವೆಂದು ತಿಳಿದಿರುವ ಕಾರಣ, ಸ್ವಪ್ನದ ದೇಹ ಮತ್ತು ಜಗತ್ತಿನ ಅನುಬವ, ಜಾಗೃತಾವಸ್ಥೆ ಪ್ರಕಟವಾದಾಗ, ಸ್ವಪ್ನ ಮಾಯಾವಾದಾಗ, ಸ್ವಪ್ನವನ್ನು ಮಿತ್ಯವೆಂದು ಬಗೆದು,  ಈ  ಜಾಗೃತಾವಸ್ಥೆಯನ್ನು ಸತ್ಯವೆಂದು ತಿಳಿದಿರುವ, ಈ  ಜಾಗೃತಾವಸ್ಥೆಯು ಸ್ವಪ್ನದಂತೆ  ಮಿತ್ಯ ವೆಂಬ ಅರಿವು ಇರದ,  ಈ ವ್ಯಕ್ತಿಬ್ರಮೆಯೇಲ್ಲಿ ತನ್ನ ತನವನ್ನು , ತಾನೇ ಮರೆತಿರುವ, ಈ  ಅರಿವಿಗೇ ,ತನ್ನ ತನದ ಅರಿವು ಆಧಿತೆ ?   

 ಯಾವಾಗ ಈ ಮೂರು ಅವಸ್ತೆ ಗಳನ್ನು  ಆಳವಾಗಿ  ವಿಶ್ಲೇಷಿಸಿದಾಗ, ಈ ಮೂರು ಅವಸ್ಥೆಗಳು ಬಂದು, ಹೋಗುವ ಅರಿವು ಜಾಗೃತ್ಹವಸ್ತೆಯಲ್ಲಿರುವ  ವ್ಯಕ್ತಿಗಲ್ಲ ,ಈ ಅರಿವು ಇರುವದು ನಿರ್ಗುಣ,ನಿರಾಕರವಾದ  ಅರಿವಿನ  ರೂಪದಲ್ಲಿರುವ ಆತ್ಮಕ್ಕೆ. ಇದರ ಅರಿವು ಕೂಡಾ  ಇರದ, ಈ ವ್ಯಕ್ತಿಬ್ರಮೆಯಲ್ಲಿ,ತನ್ನ ತನವನ್ನು ,ತಾನೇ ಮರೆತಿರುವ, ಈ  ಅರಿವಿಗೆ ,ತನ್ನ ತನದ ಅರಿವು ಆಧಿತೆ?

ಈ ದೇಹ, ಬ್ರಮೆ ಎಂಬ ಅರಿವಿರದೆ ಬ್ರಮಾದರಿತ್ ಜ್ಞಾನವನ್ನು , ನಿಜವಾದ ಜ್ಞಾನವೆಂದು ತಿಳಿದಿರುವ

ದೇಹ ಬ್ರಮೆಯ ಆಧಾರಿತ್, ಯೋಗ, ವೇದಾಂತ್, ಸಿದಾಂತ್ ಗಳ, ಪ್ರವಚನಗಳು, ಸತ್ಯದ ಪ್ರತಿಕ್ ವೆಂದು ತಿಳಿದು, ಈ  ದೇಹ, ಬ್ರಮೆ ಎಂಬ ಅರಿವಿರದೆ, ಬ್ರಮಾದರಿತ್ ಜ್ಞಾನವನ್ನು, ನಿಜವಾದ ಜ್ಞಾನವೆಂದು ತಿಳಿದಿರುವ, ಈ ವ್ಯಕ್ತಿಬ್ರಮೆಯಲ್ಲಿ, ತನ್ನ ತನವನ್ನು ,ತಾನೇ ಮರೆತಿರುವ ಅರಿವಿಗೆ ,ತನ್ನ ತನದ ಅರಿವು ಆಧಿಥೆ?

ದೇಹ ಮತ್ತು ಜಗತ್ತಿನ ಬ್ರಮೆಯನ್ನು ಸತ್ಯವೆಂದು ಬಗೆದು, ಸತ್ಯದವೇನೆಂದು ಅರಿವಿರಧೆ, ಧರ್ಮದ ನೀತಿ ಬೋದನೆಗಳು, ಬ್ರಮಾಜೀವನಕ್ಕೆಮಾತ್ರ ಸೀಮೀಥ್ ವಾಗೀರುವಧೆ ಹೊರತು, ಸತ್ಯದ ಪರಿಮಿತಿಯಲ್ಲಿ, ದೇಹ,ಜಗತ್ತು, ದೇವರ ನಂಬಿಕೆ ,ಸ್ವರ್ಗ ,ನರಕ ,ಕರ್ಮಗಳ ನಂಬಿಕೆಗಳು, ಬ್ರಮೆ ಮಾತ್ರ ಎಂಬ ಅರಿವು ಇಲ್ಲದ, ಈ ವ್ಯಕ್ತಿಬ್ರಮೆಯಲ್ಲಿ ತನ್ನ ತನವನ್ನು ತಾನೇ  ಮರೆತಿರುವ ಅರಿವಿಗೆ, ತನ್ನ ತನದ ಅರಿವು ಆಧಿತೆ?

ಬ್ರಮೆಯನ್ನು ನಿಜವೆಂದು ಅನುಬವಿಸಿದ ಕಾರಣ,

ಜೀವನದ,   ಕಷ್ಟ, ಕಾರ್ಪಣ್ಯಗಳ್ಳಲ್ಲಿ  ಮುಳುಗಿರುವ ಕಾರಣ, ಬ್ರಮೆಯನ್ನು ನಿಜವೆಂದು ಅನುಬವಿಸಿದ ಕಾರಣ, ಬ್ರಮೆಯೆಂಬ ಕಲ್ಪನೆ ಕೊಡಾ ಇರಧೆ,  ಅದನ್ನು ಅನುಬವಿಸುತ್ತಿರುವ ಕಾರಣ, ವ್ಯಯಕ್ತಿಕ್,   ಅನುಬವಗಳು ಆದಾರ್ ವಾಗಿಟ್ಟು ಕೊಂಡು ಸತ್ಯವನ್ನು ಸಿದ್ದಿಸಲು ಹೊರಟ  ಈ ವ್ಯಕ್ತಿಬ್ರಮೆಯೇಲ್ಲಿ ತನ್ನ ತನವನ್ನು ಮರೆತ್ ಅರಿವಿಗೆ ,ತನ್ನ ತನದ ಅರಿವು ಆಧಿತೆ ?

 ಹಿರಿಯರಿಂದ ಬಳುವಳಿಯಾಗಿ ಬಂದಂಥಹ  ಸಂಸ್ಕಾರ್ ಗಳ್ಳನ್ನು  ಸ್ವೀಕರಿಸಿದ ಕಾರಣ,  ಧರ್ಮ ,ದೇವರ ಬಗ್ಗೆ ದೃಡ ಬಕ್ತಿ ,ಶೃದ್ಧೆ  ಹೊಂದಿರುವ ಕಾರಣ, ಅದುನಿಕ್  ಜೀವನಶೈಲಿಯ ವಿಲಾಸಿ ಜೀವನದಲ್ಲಿ ಮುಳುಗಿರುವ  ಈ ವ್ಯಕ್ಥಿಬ್ರಮೆಯಲ್ಲಿ ತನ್ನ ತನವನ್ನು ಮರೆತ್ ಅರಿವಿಗೆ ,ತನ್ನ ತನದ ಅರಿವು ಆಧಿಥೆ?

ಎಲ್ಲವನ್ನು ದೇಹದ್ರುಷ್ಟಿಯಿಂದಲೇ, ಪರಾಮರ್ಷಿಸುವ ಕಾರಣ, ಪರಮ ಸತ್ಯದ ಅರಿವು, ತನ್ನ ತನದ ಅರಿವನ್ನು ಮರೆತ್ ಅರಿವಿಗೆ ಆಧಿತೆ?

ದೇಹ ಮತ್ತು ಜಗದ ಬ್ರಮೆ ಹೊಂದಿರುವ ಅರಿವಿಗೆ, ತಾನು ಜಗವನ್ನು ಅನುಬವಿಸುತ್ತಿರುವ ವ್ಯಕ್ತಿ ಎಂದು ತಿಳಿದಿರುವ ಕಾರಣ, ಹುಟ್ಟು,ಸಾವಿನ ಅನುಭವ ಗಳನ್ನೂ ನಿಜವೆಂದು  ಅನುಬವಿಸುತ್ತಿರುವ ಕಾರಣ, ಎಲ್ಲವನ್ನು ದೇಹದ್ರುಷ್ಟಿಯಿಂದಲೇ, ಪರಾಮರ್ಷಿಸುವ  ಕಾರಣ, ಪರಮ ಸತ್ಯದ ಅರಿವು, ತನ್ನ ತನದ ಅರಿವನ್ನು ಮರೆತ್ ಅರಿವಿಗೆ ಆಧಿತೆ?

 ಜೀವನದಲ್ಲಿ ಬರುವ ಆಗೂ,ಹೋಗೂಗಳ ಅನುಬವಗಳು ನಿಜವೆಂದು ತಿಳಿದಿರುವ ಕಾರಣ ,ಈ ದೇಹ ಮತ್ತು ಜಗದ ಬ್ರಮೆ ,ಬ್ರಮೆಯಲ್ಲ ನಿಜದ ಅನುಬವ ಎಂದು ತಿಳಿದಿರುವ ಕಾರಣ, ಅಸತ್ಯವನ್ನು ,ಸತ್ಯವೆಂದು ಸ್ವೀಕರಿಸಿದ ಕಾರಣ, ಪರಮ ಸತ್ಯದ ಅರಿವು, ತನ್ನ ತನದ ಅರಿವನ್ನು ಮರೆತ್ ಅರಿವಿಗೆ ಆಧಿತೆ?

ಸಂಬೋಗ ದಿಂದ ಸಮಾಧಿ ಸಿದ್ದಿಸುವ ಸಾದನೆಯೇನ್ನು ಬೋದಿಸುವ ಗುರುವಾಗಿ, ಸ್ವಯಂ ಸಂಬೋಗದಲ್ಲಿ ತೊಡಗಿರುವ ಸನ್ಯಾಸಿಯಾಗಿ

ರೋಗ ,ರೂಜಿನಗಳ ಗೂಡಾದ್  ಈ ದೇಹದ ಅಸ್ತಿತ್ವವನ್ನು ನಿಜವೆಂದು ತಿಳಿದು, ದೇಹವೇ ಸ್ವಯಂ ಎಂದು ಬಗೆದು ಅಸ್ತಿತ್ವದ ಅನ್ವೇಷಣೆಯಲ್ಲಿ ತೊಡಗಿರುವ ಈ ವ್ಯಕ್ತಿಬ್ರಮೆಯಲ್ಲಿ  ತನ್ನ ತನವನ್ನು ,ತಾನೇ ಮರೆತಿರುವ ಅರಿವಿಗೆ ,ತನ್ನ ತನದ ಅರಿವು ಆಧಿಥೆ ?

ಜೀವನ ನೀರ್ವಹಿಸುವ ಕಲೆಯೆಂದು ,ಬ್ರಮೆಯ ಜಗತ್ತಿನಲ್ಲಿ ಗುರುವಾಗಿ, ನೃತ್ಯ ,ಸಂಗೀತ್ ಪ್ರಾಣಯಾಮಗಳಿಂಧ ಮೋಕ್ಷ್ ಪ್ರಾಪ್ತಿ ಯಾಗುವದೆಂದು ಬೊದನೆ ಮಾಡುವ  ಈ ವ್ಯಕ್ತಿಬ್ರಮೆಯೇಲ್ಲಿ ತನ್ನ ತನವನ್ನು , ತಾನೇ ಮರೆತಿರುವ ಅರಿವಿಗೆ ,ತನ್ನ ತನದ ಅರಿವು ಆಧಿತೆ ?

ಸಂಬೋಗ ದಿಂದ ಸಮಾಧಿ ಸಿದ್ದಿಸುವ ಸಾದನೆಯೇನ್ನು ಬೋದಿಸುವ ಗುರುವಾಗಿ, ಸ್ವಯಂ ಸಂಬೋಗದಲ್ಲಿ  ತೊಡಗಿರುವ ಸನ್ಯಾಸಿಯಾಗಿ, ಸಂಬೋಗದಿಂದ ಆತ್ಮಜ್ಞಾನ  ಅಸಾದ್ಯ ವೆಂದು ಅರಿವಿರದ,  ಈ ವ್ಯಕ್ತಿಬ್ರಮೆಯಲ್ಲಿ ತನ್ನ ತನವನ್ನು ,ತಾನೇ ಮರೆತಿರುವ ಅರಿವಿಗೆ ,ತನ್ನ ತನದ ಅರಿವು ಆಧಿತೆ?

ಸಿದ್ದಾಂತ್ ,ವೇದಾಂತ್ ಗಳ ಪಾಂಡಿತ್ಯ ದಿಂದ ಸತ್ಯ ವನ್ನು ಸಿದ್ದಿಸಲು ಹೊರಟಿರುವ

ಸಿದ್ದಾಂತ್ ,ವೇದಾಂತ್ ಗಳ ಪಾಂಡಿತ್ಯ ದಿಂದ ಸತ್ಯ ವನ್ನು ಸಿದ್ದಿಸಲು ಹೊರಟಿರುವ ಈ ವ್ಯಕ್ತಿಬ್ರಮೆಯಲ್ಲಿ, ತನ್ನ ತನವನ್ನು, ತಾನೇ ಮರೆತಿರುವ ಅರಿವಿಗೆ, ತನ್ನ ತನದ ಅರಿವು ಆಧಿತೆ ?

ಸಂಸ್ಕಾರವಂತ್ ನಾಗಿ,  ಸಂಸಾರ್ ಮಾಡುತ್ತಿರುವ  ಈ ವ್ಯಕ್ತಿಬ್ರಮೆಯಲ್ಲಿ, ತನ್ನ ತನವನ್ನು, ತಾನೇ ಮರೆತಿರುವ ಅರಿವಿಗೆ,  ತನ್ನ ತನದ ಅರಿವು ಆಧಿತೆ ?

ಕಲ್ಪಿತ್ ದೇವರನ್ನು ಪೂಜಿಸಿ, ಧರ್ಮನಿಷ್ಟೆ ,  ಪಾಲಿಸಿ ,ಮೋಕ್ಷ್ ಪ್ರಾಪ್ತಿಸಲು  ಹೊರಟಿರುವ ಈ ವ್ಯಕ್ತಿಬ್ರಮೆಯಲ್ಲಿ   ತನ್ನ ತನವನ್ನು, ತಾನೇ ಮರೆತಿರುವ ಅರಿವಿಗೆ ,  ತನ್ನ ತನದ ಅರಿವು ಆಧಿತೆ?

ಜಗತ್ತು ತನ್ನಿಂದ ಹೊರತಾಗಿದೆ, ದೇವರು ತನ್ನಿಂದ ಬೇರೆಯಾದ ಅಸ್ತಿತ್ವ ಹೊಂದಿದ್ದಾನೆ ಎಂದು ತಿಳಿದಿರುವ

ಆಕಾಶ್,ಸೂರ್ಯ,ಚಂದ್ರ ,ಗ್ರಹ ,ನಕ್ಷತ್ರಗಳ  ಅಸ್ತಿತ್ವ ನಿಜವೆಂದು ತಿಳಿದ , ತನ್ನ ಸ್ವ ಸ್ವರೂಪವಾದ ನಿರ್ಗುಣ ,ನಿರಕಾರಾದ್ ಅರಿವಿರದ ಈ  ವ್ಯಕ್ತಿಬ್ರಮೆಯಲ್ಲಿ ತನ್ನ ತನವನ್ನು, ತಾನೇ ಮರೆತಿತುವ ಅರಿವಿಗೆ ತನ್ನ ತನದ ಅರಿವು ಆಧಿತೆ?

ಜಗತ್ತು ತನ್ನಿಂದ  ಹೊರತಾಗಿದೆ, ದೇವರು ತನ್ನಿಂದ ಬೇರೆಯಾದ  ಅಸ್ತಿತ್ವ  ಹೊಂದಿದ್ದಾನೆ ಎಂದು ತಿಳಿದಿರುವ ವ್ಯಕ್ತಿಬ್ರಮೆಯಲ್ಲಿರುವ ತನ್ನ ತನವನ್ನು, ತಾನೇ ಮರೆತಿತುವ ಅರಿವಿಗೆ ತನ್ನ ತನದ ಅರಿವು ಆಧಿತೆ?   

  ಜಗತ್ತು ತನ್ನಿಂದ  ಹೊರತಾಗಿದೆ, ತಾನು ಈ  ಜಗತ್ತಿನಲ್ಲಿ  , ಹೂಟ್ಟಿರುವೆ, ಜಗತ್ತು ನನ್ನ ಹುಟ್ಟಿನ ಪೂರ್ವದಲ್ಲೇ ಅಸಿತ್ವದಲ್ಲಿತ್ತು ಎಂಬ ದೃಡ ನಂಬಿಕೆ ಹೊಂದಿರುವ  ವ್ಯಕ್ತಿಬ್ರಮೆಯಲ್ಲಿರುವ ತನ್ನ ತನವನ್ನು, ತಾನೇ ಮರೆತಿತುವ ಅರಿವಿಗೆ ತನ್ನ ತನದ ಅರಿವು ಆಧಿತೆ?      

 

ಈ ವ್ಯಕ್ತಿಬ್ರಮೆಯೇಲ್ಲಿ ತನ್ನ ತನವನ್ನು, ತಾನೇ ಮರೆತಿರುವ ಅರಿವಿಗೆ ,ತನ್ನ ತನದ ಅರಿವು ಅಧಿತೆ?

ಬ್ರಮೆಯ ರೂಪದಲ್ಲಿರುವ ಜಗತ್ತನ್ನು ನಿಜವೆಂದು ತಿಳಿದ ವ್ಯಕ್ತಿಗೆ,   ಜಗತನ್ನು ನಿಜವೆಂದು  ಅನುಬವಿಸುತ್ತಿರುವ ವ್ಯಕ್ತಿಗೆ , ತಾನು  ಬ್ರಮೆಯಲ್ಲಿರುವೆನೆಂದು ಅರಿವಿರದ  ಕಾರಣ , ಈ ದೇಹ ತನ್ನ ಸ್ವ ಅಸ್ತಿತ್ವ ವೆಂದು ತಿಳಿದ ಕಾರಣ, ಈ  ಜಗದ ಅಸಿತ್ವವು ನಿಜವೆಂದು ನಂಬಿರುವ ಕಾರಣ ,ಈ ಹುಟ್ಟು ,ಸಾವಿನ ಅನುಬವ ನಿಜವೆಂದು ತಿಳಿದಿರುವ ಕಾರಣ ,ಅಜ್ಞಾನವೇ ಜ್ಞಾನವೆಂದು ತಿಳಿದಿರುವ   ಕಾರಣ, ಈ ವ್ಯಕ್ತಿಬ್ರಮೆಯೇಲ್ಲಿ ತನ್ನ ತನವನ್ನು , ತಾನೇ ಮರೆತಿರುವ ಅರಿವಿಗೆ ,ತನ್ನ ತನದ ಅರಿವು ಆಧಿತೆ ?

ಬ್ರಮೆಯಲ್ಲಿ ದೇಹ ದೃಷ್ಟಿಹೊಂದಿರುವ ಅರಿವಿಗೆ ಪರಮ ಸತ್ಯ ದ ಅರಿವು ಹೇಗಾದಿತು,

ಆತ್ಮವೇ,ಪರಮ ಸತ್ಯ . ಅರಿವಿನ ರೂಪದಲ್ಲಿರುವ  ಆತ್ಮ ದ  ಜ್ಞಾನ ವೂ,   ಬ್ರಮೆಯಲ್ಲಿ ಮಾಡುವ  ,ನಂಬಿಕೆಯ ದೇವರ ಪೂಜೇ,ಪೂನಸ್ಕಾರ ,ಗುರುವೀನ  ಸೇವೆ, ಧರ್ಮ ಗ್ರಂಥಗಳ ಅದ್ಯಯನ , ಬ್ರಮ್ಹಚರ್ಯ ಪಾಲನೆ ,ಯೋಗಬ್ಯಾಸ ,   ಧಾನ  ಧರ್ಮದ ಆಚರಣೆ ಗಳಿಂದ   ಪ್ರಾಪ್ತ ವಾಗುವದಿಲ್ಲ.

ಸ್ವಪ್ನದಲ್ಲಿ ಆಗುವ ಅನುಬವ ಹಾಗೂ ಜಾಗೃತಾವಸ್ಥೆಯಲ್ಲಿ  ಆಗುವ  ಅನುಬವಗಳು ಹಾಗೂ ಸುಖ ನಿದ್ರೆಯ ಅನುಬವವು, ಆತ್ಮದ ದೃಷ್ಟಿಯಲ್ಲಿ   ಮಿತ್ಯ ವಾಗಿರುವಾಗ , ಬ್ರಮೆಯಲ್ಲಿ ದೇಹ ದೃಷ್ಟಿಹೊಂದಿರುವ ಅರಿವಿಗೆ  ಪರಮ  ಸತ್ಯ ದ ಅರಿವು  ಹೇಗಾದಿತು.     

ದೇಹ ಬ್ರಮೆಯಲ್ಲಿರುವ ಅರಿವಿಗೇ, ತನ್ನ ತನದ ಅರಿವು ಆಗಲು ಆತ್ಮ ಚಿಂತನೆ ಇಲ್ಲಧೆ ಅಸ್ಸಾದ್ಯ.

ಬ್ರಮೆಯ ಅಮಲಿನಲ್ಲಿ ಸತ್ಯದ ಅನ್ವೆಷಣೆ ತೊಡಗಿರುವ, ಗುರುವಿನ ಮಾರ್ಗ ದರ್ಶನ , ಕಲ್ಪಿತ್ ದೇವರ ಕೃಪೆಯಿಂದ ಮಾತ್ರ ಆತ್ಮ ಜ್ಞಾನ ಸಾದ್ಯವೆಂದು ತಿಳಿದಿರುವ ವ್ಯಕ್ತಿಬ್ರಮೆಯಲ್ಲಿರುವ ಅರಿವಿಗೇ ,ತನ್ನ ತನದ ಅರಿವು ಅಧಿತೆ? ಆತ್ಮವೇ ಬ್ರಮೆಯ ಮೂಲ.

ಆತ್ಮದಿಂದ ಉದ್ಬವಿಸಿ, ಆತ್ಮದಲ್ಲಿ ಲೀನವಾಗುವ ಬ್ರಮೆಯು, ಮನಸ್ಸಿನ ರೂಪದಲ್ಲಿ ,ಜಾಗ್ರತ್ ಅತವಾ ಸ್ವಪ್ನದ ಅನುಬವವಾಗಿ ಪ್ರಕಟಗೊಂಡು, ಸುಶುಪ್ತಿಯಾಗಿ ಲೀನವಾಗುವದು. ಈ ಮೂರು ಅವಸ್ಥೆಗಳ ಆಳ ಅಧ್ಯಯನದಿಂದ ಅರಿವಿನ ರೂಪದಲ್ಲಿರುವ ಆತ್ಮವೇ ಸ್ವಯಂ ತತ್ವ , ಮತ್ತು ನಾನು ಯಂಬುದು ಮನಸ್ಸು . ಮನಸ್ಸು ದೇಹಕ್ಕೆ ಮಾತ್ರ ಸೀಮೀಥ್ ವಾಗಿರಧೆ ಜಗತ್ತನ್ನು ಪ್ರಥಿನಿದಿಸುತ್ತಧೆ.

ಮನಸ್ಸು ಅಂದರೆ ಜಗತ್ತು , ಜಗತ್ತು ಅಂದ್ರೆ ಮನಸ್ಸು. ಮನಸನ್ನು ದೇಹಕ್ಕೆ ಮಾತ್ರ ಸೀಮೀತ್ ವಾದಾಗ ಅಹಂಕರವಾಗಿ, ದೇಹವೇ ನಾನು ಎಂಬ ಬಾವ ದಿಂದ, ದೇಹವೂ ಜಗತ್ತಿನೀಂದ ಬೇರೆಯಾಗಿಧೆ ಎಂಬ ಬ್ರಮೆ ಉಂಟಾಗೂವದು. ಈ ಬ್ರಮೆಯೇ ಅಜ್ಞಾನಕ್ಕೆ ಕಾರಣ.ಈ ಅಜ್ಞಾನವೇ ಬ್ರಮೆಯನ್ನು ಸತ್ಯವೆಂದು ತಿಳಿಧು, ಹುಟ್ಟು ,ಸಾವು ಮತ್ತು ಜಗತ್ತಿನ್ನ ಬ್ರಮೆಯೆನ್ನು ಸತ್ಯವೆಂದು ತಿಳಿದಿರುವ, ದೇಹ ಬ್ರಮೆಯಲ್ಲಿರುವ ಅರಿವಿಗೇ, ತನ್ನ ತನದ ಅರಿವು ಆಗಲು ಆತ್ಮ ಚಿಂತನೆ ಇಲ್ಲಧೆ ಅಸ್ಸಾದ್ಯ.

ನಿರ್ಗುಣ, ನಿರಾಕರ ,ನಿರಂತರ,ನಿರಾಧರ್, ನಿರಾವಲಂಬಿತ್ ಅಕಂಡತ್ವ ಅದಿಪತಿಯಾದ್ ಅರಿವೀನ್ ರೂಪದಲ್ಲಿರುವ ಆತ್ಮ

ಬ್ರಮೆಯನ್ನು ಸತ್ಯವೆಂದು ತಿಳಿದು, ದೇಹ,ದೇವರು ,ಜಗತ್ತನ್ನು ನಿಜವೆಂದು ಅನುಬವಿಸುತ್ತಿತುವ ವ್ಯಕ್ತಿಯಾಗಿ , ತನ್ನ ಅನುಬವದ ಬಗ್ಗೆ ಯಾವುಧೆ ಸಂಶಯ ಹೊಂದದೇ ,ಹುಟ್ಟು ,ಸಾವಿನ ಸಂಕಲೆಯಲ್ಲಿ ಸಿಲುಕಿರುವ, ಈ ಅರಿವಿಗೇ , ತಾನು ಈ ದೇಹ ಅಲ್ಲ ಎಂಬ ಅರಿವಿರದಾಗ, ತನ್ನ ಸ್ವ ಸ್ವರೂಪವಾದ ನಿರ್ಗುಣ, ನಿರಾಕರದ ಅರಿವಾದರೂ ಹೇಗಾಗಬೇಕು.

ಈ ನಿರ್ಗುಣ, ನಿರಾಕರ ,ನಿರಂತರ,ನಿರಾಧರ್, ನಿರಾವಲಂಬಿತ್ ಅಕಂಡತ್ವ ಅದಿಪತಿಯಾದ್ ಅರಿವೀನ್ ರೂಪದಲ್ಲಿರುವ ಆತ್ಮವೂ , ಈಡಿ ಬ್ರಮೆಯಲ್ಲಿ ಎಲ್ಲದರಲ್ಲಿಯು ,ಯಾಲ್ಲಕಡೆಯೂ ಅಸ್ತಿತ್ವದಲ್ಲಿರುವಾಗ ,ಈ ಅರಿವನ್ನು ದೇಹ ಮಾತ್ರಕ್ಕೆ ಸಿಮಿಥಗೊಳಿಸಿ ಸತ್ಯವನ್ನು ಅನ್ವೆಷಿಸಲು ಸಾದ್ಯವೇ ಇಲ್ಲ .