#upadhi

[compassionmattersmost]

Understanding Upadhi: How Limiting Adjuncts Create the Illusion of Plurality in a Singular Reality

In Advaita Vedanta, one of the most profound concepts is that of Upadhi—the limiting adjuncts or conditions that superimpose differences on an underlying reality that is, in truth, singular and undifferentiated. This concept helps explain how we come to perceive the world as filled with diverse objects and beings, despite the non-dual reality of Brahman, or pure consciousness, which underlies all…

[upadhi]

Upadhi.Ai

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[talonabraxas]

Moksha Talon Abraxas

Moksha is the summum bonum of life. Moksha is the fulfilment of life's purpose. Life ends on this earth plane when you attain Moksha or liberation from birth and death. The realisation of your real object in life is freedom or Moksha. Moksha bestows on you eternal life of undecaying bliss and perennial joy. Moksha is not annihilation. Moksha is the annihilation of this little self-arrogating ego only. Moksha is realisation of the identity of the individual soul with the Supreme Soul. By annihilating this little self you possess the whole of true universality, you attain an eternal life.

Mukti is obtained through the knowledge of the Self. To attain Jnana, you must have one-pointedness of mind (Ekagrata). Ekagrata comes through Upasana. Upasana comes through purity of heart (Chitta Suddhi). Chitta Suddhi comes through Nishkamya Karma Yoga. To do Nishkamya Karma, you must have controlled the Indriyas. The Indriyas can be controlled through Viveka and Vairagya.

Moksha is not to be regarded as a becoming into something which previously had no existence. Moksha is not something to be achieved. It is already achieved. Everything is one with Absolute or Para Brahman. What is to be achieved is annihilation of the sense of separateness. Moksha is the direct perception of that which has existed from eternity, but has hitherto been concealed from us on account of the veil of ignorance. Moksha is attainment of the Supreme Bliss or Immortality and removal of all kinds of pain. Moksha is freedom from birth and death.

Freedom or Mukti is your only real nature. You will have to know this truth only through direct intuitive experience. You will have to cut asunder the veil of ignorance by meditation on the Self. Then you will shine in your original pristine purity and divine glory.

Brahman, Self, Purusha, Chaitanya, Consciousness, God, Atman, Immortality, Freedom, Perfection, Bliss, Bhuma or the unconditioned are synonymous terms. If you attain Self-realisation alone, will you be freed from the round of births and deaths and its concomitant evils. The goal of life is the attainment of the final beatitude or Moksha. Moksha can be attained by constant meditation with a heart that is rendered pure and steady by selfless service and Japa.

Moksha is the highest benefit, Parama Prayojana. Jnana is the benefit which one gets in the internal (Avantara Prayojana). Just as plantain fruit is the highest benefit which one gets, and the leaves, etc., are the Avantara Prayojana in the interval before one gets the fruit, so also Moksha is the highest benefit and Jnana is Avantara Prayojana. Jnana is only the means to attain the highest bliss.

The Jiva falsely superimposes the body and others which are not Self upon himself and identifies himself with them. This identification constitutes bondage. The freedom from this identification is Moksha. That which causes this identification is Avidya or nescience. That which removes the identification is Vidya. Attainment of knowledge of the Self eradicates this Avidya and its effects. The Svaroopa of Moksha is the attainment of Supreme Bliss and removal of all kinds of sufferings.

The right knowledge of Brahman consists in knowing that He is one with one's own self. The difference between the Jiva and the Brahman lies only in the Upadhi or limiting adjunct. The Jiva, though he is Brahman in reality or essence is subject to the miseries of worldly existence as caused by his connection with the Upadhi of Antahkarana or the fourfold mind (the inner instrument). As there is no real distinction between them, it should be known that Brahman is identical with the Self. Hence it is said that those who know the real truth understand Brahman to be identical with the Self as declared in the great sentences of the Upanishads or Mahavakyas: "I am Brahman"-"This Self is Brahman." They even teach the same thing to their disciple in the words: "Tat Tvam Asi-Thou art That." Therefore it should be known that Brahman is identical with the Self.

The knower of Brahman becomes Brahman itself. Having become Brahman while yet alive, he is freed from the round of birth and death. Knowledge of Brahman alone is the means of emancipation or Moksha. by Swami Sivananda

[bhagvadgita]

The Bhagavad Gita Verse 13.4

त��्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् |

स च यो यत्प्रभावश्च तत्समासेन मे शृणु ||

Listen and I will explain to you what that field is and what its nature is. I will also explain how change takes place within it, from what it was created, who the knower of the field of activities is, and what his powers are. 

- The field (kshetra) refers to the body-mind complex, which is the object of perception and experience for the individual soul (jiva). The field is composed of the five elements, the five senses, the five organs of action, the mind, the intellect, the ego, and the three modes of material nature (gunas). The field is constantly undergoing change and transformation due to the influence of time, karma, and the gunas.

- The knower of the field (kshetrajna)  refers to the Supreme Self (atman), which is the Witness and the substratum of the field. The knower of the field is distinct from the field, and is not affected by its modifications. The knower of the field is the same in all beings, and is the Source of Consciousness, Bliss, and existence. The knower of the field is also known as the Supreme Lord (ishvara), who is the creator, maintainer, and destroyer of the field.

- The nature (yadrik) of the field and the knower of the field is to be known by the process of discrimination  (viveka), which is the essence of the path of knowledge (jnana yoga). By discriminating between the real and the unreal, the eternal and the temporal, the Self and the non-self, one can realize the true identity of the knower of the field, and attain liberation (moksha) from the bondage of the field.

- The change (yad-vikari) of the field is to be understood by the analysis of the causes and effects (karya-karana), which are based on the law of action and reaction (karma). By understanding the cause and effect relationship, one can overcome the ignorance (avidya) that leads to attachment (raga) and aversion (dvesha), which are the root causes of suffering (duhkha). By transcending the cause and effect cycle, one can attain the state of equanimity (samatva), which is the mark of a person of steady wisdom (sthita-prajna).

- The creation (yatah) of the field is to be traced to the supreme will (sankalpa) of the knower of the field, who manifests the field out of his own power (shakti) and energy (prana). The creation of the field is also a projection (vivarta) of the knower of the field, who appears as many (anekatva) due to the limiting adjuncts (upadhis) of the field. The creation of the field is also a play (lila) of the knower of the field, who enjoys the diversity (vicitra) of the field without losing his unity (ekatva).

- The powers (yat-prabhava) of the knower of the field are to be Realized by the practice of devotion (bhakti), which is the essence of the path of love (prema yoga). By cultivating the attitude of surrender (sharanagati), service (seva), and worship (puja)  towards the knower of the field, one can experience his Grace (anugraha), protection (raksha), and guidance (nirdesha). By attuning oneself to the will (iccha), knowledge (jnana), and action (kriya)  of the knower of the field, one can become his instrument (nimitta), representative (pratinidhi), and expression (abhivyanjana).

Similar Vedic texts:

- Yogavashishta 6.2.215.6:

मोक्षोपायानिमान्पुण्यान्प्रत्यक्षानुभवार्थदान्|बालोप्यकर्ण्य तत्ज्ञात्वं याति का त्वादृशे कथा ||

Having learnt the methods of Realization, expounded in this work which brings about direct intuition, even a child comes to Realize the Self.

This verse emphasizes the efficacy of the teachings of Yogavashishta, which are based on the direct experience  (anubhava) of the self, rather than on the scriptural authority (shabda) or logical inference (anumana). The verse also implies that the realization of the self is not dependent on the age, caste, gender, or status of the seeker, but on the sincerity, earnestness, and intensity of the inquiry.

- Mundaka Upanishad 3.1.1:

द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते | तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ||

Two birds of beautiful plumage, who are inseparable friends, reside on the same tree. Of these, one eats the fruits of the tree with relish, while the other looks on without eating. 

This verse illustrates the relationship between the individual soul (jiva) and the Supreme Self (atman), who are compared to two birds on the same tree of the body. The individual soul is entangled in the fruits of its actions, which are of the nature of pleasure and pain, while the Supreme Self is detached and indifferent, witnessing the play of the individual soul. The verse also suggests that the individual soul can realize its identity with the Supreme Self, by turning its attention from the fruits of the tree to the other bird, who is its true friend and guide.

- Brihadaranyaka Upanishad 2.4.5:

यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमा | अथ यत्रान्यत्पश्यति अन्यच्छृणोति अन्यद्विजानाति तदल्पम् ||

Where one sees nothing else, hears nothing else, knows nothing else, that is the infinite. Where one sees something else, hears something else, knows something else, that is the finite. 

This verse defines the infinite (bhuma)  and the finite (alpam) in terms of the perception and knowledge of the Reality. The infinite is the state of non-duality (advaita), where there is no distinction between the seer and the seen, the hearer and the heard, the knower and the known. The finite is the state of duality (dvaita), where there is a separation between the subject and the object, the self and the other, the reality and the appearance. The verse also implies that the infinite is the source of supreme bliss (ananda), while the finite is the cause of suffering (duhkha).

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[telanganajournalist]

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మహాత్మాగాంధీ జాతీయ గ్రామీణ ఉపాధి హామీ పథకం 2005 చట్టం ప్రకారం ప్రతి పల్లె వ్యక్తికి ఏడాదిలో కనీసం 100 రోజుల పని కల్పించాల్సిన బాధ్యత కేంద్ర, రాష్ట్ర ప్రభుత్వాలపై ఉంది. కరోనా సమయంలో 150 రోజులకు పెంచినట్టు గుర్తు. గ్రామీణ ప్రాంతాల్లో వ్యవసాయం, వ్యవసాయ సంబంధ రంగాలు, పంచాయతీ, పాఠశాలల అభివృద్ధి, ప్రకృతి వనాలు, నర్సరీ, కాలువలు, వైకుంఠదామాల్లో ముళ్ళ కంపల తొలగింపు మున్నగు పనులను ఉపాధి హామీ కూలీల ద్వారా పంచాయతీ అధికారులు పని చేయిస్తారు.

ఈ పనుల వల్ల ఊరు బాగుపడటమే కాక గ్రామీణ ప్రాంతాల్లో నివసించే నాబోటి పేద ప్రజలకు ఉపాధి కూడా లభిస్తుందనడంలో సందేహం లేదు. పని కావాలి అనుకున్న 20 నుంచి 30 మంది వరకు శ్రమైఖ్య (శ్రమ శక్తి) గ్రూపులుగా ఏర్పడి డిమాండ్ నోటీస్ మేటి ద్వారా ఫీల్డ్ అసిస్టెంట్లకు(వీరిని కేసీఆర్ వచ్చాక తీసేసి, మల్లీ విధుల్లోకి తీసుకుంటామని చెప్పి నెలకు పైనే అయిందనుకుంట ఇంకా పోస్టింగ్ ఇవ్వలేదు) లేదా పంచాయతీ కార్యదర్శులకు ఇచ్చి ఉపాధి హామీ పని పొందవచ్చు. నేను సుమారు జాబ్ కార్డు వచ్చిన 9నెలలకు కానీ పని దొరకలేదు. ఎందుకంటే అప్పుడు చాలా మంది రైతులు, కూలీలు వ్యవసాయం పనులకు వెళ్తారు. ఆ సమయంలో ఒక 50 మందికి తప్ప ఎక్కువ మందికి ఉపాధి కూలీ కూడా దొరకదు.

ఇందులో జాతి, మతం, కులం అని చూడకుండా ప్రతి ఒక్కరూ పని చేసుకోవచ్చు. అయితే ఇందులో ఒక్క జోగులాంబ జిల్లాలోనే నిన్నటికి 1 లక్ష 58 వేల 771 జాబ్ కార్డులు ఉండగా.. అందులో మొత్తం ఉపాధి హామీ కూలీలు 3 లక్షల 52 వేల 486 మంది ఉన్నారు. వీరిలో యాక్టివ్ జాబ్ కార్డులు 83 వేల 791 ఉండగా..1 లక్ష 59 వేల 58 మంది వేతనాలు పొందుతున్నారు. ఇక రాజోలి మండలానికి వస్తే...10వేల 776 జాబ్ కార్డులు ఉండగా..అందులో 23వేల 744 మంది ఉపాధి కూలీలు ఉన్నారు. వీటిలో 5 వేల 162 యాక్టివ్ జాబ్ కార్డులు ఉండగా అందులో 9వేల 709 మంది వేతనాలు పొందుతున్నారు.

2011 సెన్సస్ ప్రకారం 3199 జనాభా గల పచ్చర్ల గ్రామ పంచాయితీ పరిధిలో 1641 ఉపాధి హామీ కూలీలు ఉన్నారు. ఇందులో 20 గుంటలు , ఒక ఎకరం నుంచి 5 నుంచి 10 ఎకరాలు, 15 ఎకరాల ఆ పైన ఉన్న భూస్వాములు కూడా ఉపాధి హామీ కూలీలుగా నమోదు చేసుకోవడం గమనార్హం. కొందరు వ్యాపారస్తులు ఉపాధి కూలీ మెటీలుగా ఉండటం విశేషం.

RDS క్రింద సాగయ్యే వ్యవసాయం తక్కువే కనుక మా ఊళ్లో చాలా వరకు పొలాలన్నీ బీడు పడి ఉన్నాయి. కొందరు వేరే రాష్ట్రాలకు, హైదరాబాద్ కు వలసలు పోగా.. ఉన్నవారు పచ్చర్ల గ్రామంలో ఇలా ఉపాధి పనులు చేసుకుంటూ జీవిస్తున్నారు.

ఇక నా విషయానికి వస్తే, నేను హైదరాబాద్ నుంచి వచ్చి గుర్తింపు ఉన్న ఛానల్లో రిపోర్టర్ గా చేయాల్సిన నేను మీసేవలో అప్లై చేసిన పోలీస్ వెరిఫికేషన్ సర్టిఫికేట్ ఆన్ లైన్( ఈ ఒక్క సర్టిఫికెట్ ఆన్ లైన్ ఇవ్వకపోవడం వల్ల నా జాబ్ ఆగిపోయిందని ఆఫీస్ వారు చెబుతున్నారు, ఇందులో సత్యం ఎంతో నాకు తెలియదు) ఇవ్వడానికి(ఆఫ్ లైన్ ఇచ్చారు అది నడవదని చెప్పారు) ఒక ఎస్సై పీఎస్ కు వచ్చి మూడు నెలలైనా.. తన డిజిటల్ సైన్ ఉండే యూఎస్బీ(USB Dongle)ని పోలీస్ టెక్నికల్ డిపార్ట్మెంట్ నుంచి సార్ కు తెచ్చుకునే ఓపిక ��ేక.. నాకు ఆ మీసేవ సర్టిఫికెట్ ఇవ్వకుండా నన్ను ఉపాధి హామీ కూలీని చేసిన మా ఎస్సైకు ధన్యవాదాలు. అలాగే మా పీఎస్ సిబ్బందికి కూడా దాని అవసరం ఇతరులకు ఎంత ఉన్నా వారికి అక్కర్లేదు, వారికి పట్టదు ఎంత బతిమాలినా అదే నిర్లక్ష్యం, ఉండి ఇవ్వటం లేదా అనేది వారికే వదిలేస్తున్నా ..ఇది గతం నా స్టోరీకి కొనసాంగిపు..

-వేంకటేశ్వర్లు బోయ, సీనియర్ జర్నలిస్ట్, గద్వాల్

[shinymoonbird]

[21] To Rama, who asked, 

“Tell (me), in which great mirror do all these (worlds) appear in front (of us) as a reflection, and what is that which is declared to be the Heart of all the beings in this universe?”, 

the Sage Vasishtha said,

 “When considered, the Heart of all the beings of this world is of two kinds”.

Verse 21 is adapted from Yoga Vasishtha 5.78.32 and 33 (first line).

🕉️

[22]  Vasishtha continued: 

“Listen to the characteristics of these two, one which is fit to be accepted and one which is fit to be rejected. Know that the organ called heart which is situated in a place within the chest of the limited body is that which is fit to be rejected, and the Heart whose form is the one consciousness is that which is fit to be accepted. That exists both inside and outside, (but) it is not that which exists (only) inside or (only) outside”.

Note: The real spiritual Heart is not a place in the limited body, but is only the timeless, placeless and unlimited Self, whose form is the pure consciousness ‘I am’. Though this real Heart is said to exist both inside and outside, it is in truth that which exists devoid of all such distinctions as ‘inside’ or ‘outside’, because these distinctions exist only with reference to the body, which is itself unreal. The following simile will illustrate this point.

Let us suppose that a pot made of ice is immersed deep in the water of a lake. Now where is the water? Is it not wrong to say that the water is either only inside the pot or only outside the pot? Is it not both inside and outside? In actual fact, the pot itself is truly nothing but water. Therefore, when water alone exists, where is the room for the notions ‘inside’ and ‘outside’? Likewise, when the Heart of Self alone exists, there is truly no room for the notions that it exists either inside or outside the body, for the body itself does not exist apart from Self. Refer here to verse 3 and verse 4 of Ekatma Panchakam, in this book (pdf).

This verse is adapted from Yoga Vasishtha 5.78.34 and 35.

🕉️

[23]  Vasishtha continued : 

That (the real Self, whose form is consciousness) alone is the important Heart (mukhya hridayam). In it all these (worlds) are existing. It is the mirror to all objects (that is, it is the mirror in which all objects appear in front of us like a reflection, as mentioned in verse 21), It alone is the abode of all wealth. Hence, consciousness alone is declared to be the Heart of all beings. It is not a small portion in a part of the body, which is perishable and insentient like a stone. 

This verse is adapted from Yoga Vasishtha 5.78.36 and 37.

🕉️

[24]  Vasishtha concluded: 

“Therefore, by the practice (sadhana) of fixing the mind in the pure Heart (the real Self), which is of the nature of consciousness, the subsidence of the breath (prana) along with the tendencies (vasanas) will be accomplished automatically”. 

Note: After reading verse 28 of Ulladu Narpadu, some aspirants wrongly conclude that it is necessary to practice some technique of breath-control (pranayam) in order to be able to harness the mind and turn it inwards to know its source, the Heart or real Self. However, in this present verse Sri Bhagavan clearly reveals that it is not necessary to practice any special techniques of breath-control, because the breath or prana will subside automatically when one fixes the mind in the Heart through Self-attention. Refer here to the eighth chapter of The Path of Sri Ramana – Part One, where this point is explained in more detail. 

This verse is adapted from Yoga Vasishtha 5.78.38.

🕉️

~  Ulladu Narpadu - Anubandham (Reality in Forty Verses - Supplement), V.21-22-23-24

[compassionmattersmost]

The Computer and AI Metaphor: Understanding Plurality Through the Lens of Atoms and Atman

In the rapidly advancing world of technology, computers and artificial intelligence (AI) have become powerful tools that can perform a multitude of comple tasks. But at the heart of these sophisticated systems lies a simple, fundamental reality: atoms. Just as computers and AI are composed of atoms arranged and manipulated to produce diverse outcomes, so too does the concept of Upadhi in Advaita…

[talonabraxas]

Moksha Talon Abraxas

Moksha is the summum bonum of life. Moksha is the fulfilment of life's purpose. Life ends on this earth plane when you attain Moksha or liberation from birth and death. The realisation of your real object in life is freedom or Moksha. Moksha bestows on you eternal life of undecaying bliss and perennial joy. Moksha is not annihilation. Moksha is the annihilation of this little self-arrogating ego only. Moksha is realisation of the identity of the individual soul with the Supreme Soul. By annihilating this little self you possess the whole of true universality, you attain an eternal life.

Mukti is obtained through the knowledge of the Self. To attain Jnana, you must have one-pointedness of mind (Ekagrata). Ekagrata comes through Upasana. Upasana comes through purity of heart (Chitta Suddhi). Chitta Suddhi comes through Nishkamya Karma Yoga. To do Nishkamya Karma, you must have controlled the Indriyas. The Indriyas can be controlled through Viveka and Vairagya.

Moksha is not to be regarded as a becoming into something which previously had no existence. Moksha is not something to be achieved. It is already achieved. Everything is one with Absolute or Para Brahman. What is to be achieved is annihilation of the sense of separateness. Moksha is the direct perception of that which has existed from eternity, but has hitherto been concealed from us on account of the veil of ignorance. Moksha is attainment of the Supreme Bliss or Immortality and removal of all kinds of pain. Moksha is freedom from birth and death.

Freedom or Mukti is your only real nature. You will have to know this truth only through direct intuitive experience. You will have to cut asunder the veil of ignorance by meditation on the Self. Then you will shine in your original pristine purity and divine glory.

Brahman, Self, Purusha, Chaitanya, Consciousness, God, Atman, Immortality, Freedom, Perfection, Bliss, Bhuma or the unconditioned are synonymous terms. If you attain Self-realisation alone, will you be freed from the round of births and deaths and its concomitant evils. The goal of life is the attainment of the final beatitude or Moksha. Moksha can be attained by constant meditation with a heart that is rendered pure and steady by selfless service and Japa.

Moksha is the highest benefit, Parama Prayojana. Jnana is the benefit which one gets in the internal (Avantara Prayojana). Just as plantain fruit is the highest benefit which one gets, and the leaves, etc., are the Avantara Prayojana in the interval before one gets the fruit, so also Moksha is the highest benefit and Jnana is Avantara Prayojana. Jnana is only the means to attain the highest bliss.

The Jiva falsely superimposes the body and others which are not Self upon himself and identifies himself with them. This identification constitutes bondage. The freedom from this identification is Moksha. That which causes this identification is Avidya or nescience. That which removes the identification is Vidya. Attainment of knowledge of the Self eradicates this Avidya and its effects. The Svaroopa of Moksha is the attainment of Supreme Bliss and removal of all kinds of sufferings.

The right knowledge of Brahman consists in knowing that He is one with one's own self. The difference between the Jiva and the Brahman lies only in the Upadhi or limiting adjunct. The Jiva, though he is Brahman in reality or essence is subject to the miseries of worldly existence as caused by his connection with the Upadhi of Antahkarana or the fourfold mind (the inner instrument). As there is no real distinction between them, it should be known that Brahman is identical with the Self. Hence it is said that those who know the real truth understand Brahman to be identical with the Self as declared in the great sentences of the Upanishads or Mahavakyas: "I am Brahman"-"This Self is Brahman." They even teach the same thing to their disciple in the words: "Tat Tvam Asi-Thou art That." Therefore it should be known that Brahman is identical with the Self.

The knower of Brahman becomes Brahman itself. Having become Brahman while yet alive, he is freed from the round of birth and death. Knowledge of Brahman alone is the means of emancipation or Moksha. by Swami Sivananda

[ap-telugu-weblinks]

Updahi hami payment status

This article let you know the how to check Upadhi hami payment status.(ఉపాధి హామీ చెల్లింపు స్థితిని ఎలా తనిఖీ చేయాలో ఈ కథనం మీకు తెలియజేస్తుంది.)

Updahi hami payment status Updahi hami payment status:- This article let you know the how to check Upadhi hami payment status.(ఉపాధి హామీ చెల్లింపు స్థితిని ఎలా తనిఖీ చేయాలో ఈ కథనం మీకు తెలియజేస్తుంది.) Name of the scheme:- AP MGNREGS. Objective of the post:- Upadhi hami payment status. What is MGNREGS The MGNREGA was launched on September 7, 2005. The importance of the Act is to provide at…

[santoschristos]

“Every creature in the Universe prays to that principle which he considers his God or whatever, but all this can only happen from the time the life force has awakened until the time the life force is no longer working.

In the practice of meditation, this life force gets purified, and then the light of the atma shines forth. However, the working principle is still the life force. When this purified life force and the light of the Self merge into each other, then the concept, imagination, or mind, everything, is held at abeyance.

When anyone tells you to do some sadhana, with what can you do sadhana of any kind? It can only be this life force. This life force, instead of viewing it merely as an instrument, has to be treated – mentally accepted – as the highest principle in the world: that is, God, Paramatman, Ishwara, or whatever you want to call it…

By practicing meditation, diligently and continuously, this life force gets purified to such an extent that it attains divinity. Do you understand that this life force is God, and God is the life force, and be one with it.

Now when this life force and the highest principle become one in your meditation, then whatever is reached by this merger, signifies the moksha or awakening, liberation, call it whatever you like. So what is moksha? Subjection to the gunas and all the other upadhis (the conditioning, obstruction) connected with the individual, all that disappears. That is liberation. This life force is the acting principle; and that which gives sentience to the person is the consciousness.

The working principle is the life force, the shakti. People go by various names that have been thrown up and forget the basic principle. The principle is that within the body, consciousness and the prana or life force together are atman. I call it antahkarana, “psyche.” It is said that somebody is dead. So what has happened? The life force has gone and the principle behind the life force – that is, this consciousness – has also disappeared. That is all that has happened.”

- Sri Nisargadatta Maharaj

[telangley]

The innermost part of your being, the very essence, the fundamental, eternal principle of your being is identical with the supreme, cosmic, universal Divine Spirit. It is not in any way different, for the Universal Soul is the source, substratum and fulfilment, the very stuff of the individual soul. But something has been added on to it, so there is a duality. The added factors do not in any way change the divinity of the essential, innermost Divine Principle. It remains the same, unvarying for it is reality, and reality does not change. Reality is ever the same. There is within you an unchanging reality, plus an ever-changing, temporary additive that limits your consciousness, makes you unable to feel your reality in all its glory and grandeur.These added factors that limit your real Self are referred to as limiting adjuncts or upadhis. They are the five organs of action, the five pranas, the five inner organs of perception, and the fourfold inner instrument of thought, feeling, memory and intellect.Therefore, ponder this fact, that while you may not be able to change the world outside, it does not matter, because you can be your own Self. Be what you are and see what it does to you. This is the greatest sadhana. This is true religion. This is Yoga and Vedanta, and this is wisdom. To search for solutions when the solution is right there within you does not make any sense. Be your own Self, and it is instant bliss, instant peace, instant fullness. For then you abide in eternity and in infinity.

~ Swami Sivananda Saraswati

[khatava]

Ver "An unusual TRIO - Vinayaka Kouthuvam by Sri Prashwanath Upadhy, Sruthi Upadhye & Harinie Jeevitha" en YouTube

Precioso, es tan bonito ver bharata natyam de verdad.

[tomasorban]

Atma Bodha - Written by Shankaracharya

1. I am composing the ATMA-BODHA, this treatise of the Knowledge of the Atman (Self), for those who have purified themselves by austerities and are peaceful in heart and calm, who are free from cravings and are desirous of liberation.

2. Just as the fire is the direct cause for cooking, so Knowledge, and not any other form of discipline, is the direct cause of Liberation; for Liberation cannot be attained without Knowledge.

3. Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge destroys ignorance as light destroys deep darkness.

4. Atman [Self, Soul] appears to be finite because of ignorance. When ignorance is destroyed Atman [the Self] which does not admit of any multiplicity truly reveals itself by itself: like the Sun when the clouds pass away.

5. Through constant practice [of Meditation], knowledge purifies the Jivatman [embodied Consciousness] stained by ignorance, and then disappears itself – as the powder of the 'Kataka-nut' settles down after it has cleansed the muddy water.

6. Cyclic existence [samsara], which is full of attachments, aversions, etc., is like a dream. It appears to be real as long as one is ignorant, but becomes unreal when one is awake.

7. Manifested existence [jagat] appears to be real (Satyam) so long as Brahman, the substratum, the basis of all this creation, is not known [consciously]. It is like the illusion of silver in the mother-of pearl.

8. Like bubbles in the water, the worlds rise, exist and dissolve in the Supreme Self, which is the material cause and the prop of everything.

9. All the manifested world of things and beings are projected by imagination upon the substratum which is the Eternal All-pervading Vishnu, whose nature is Existence-Intelligence; just as the different ornaments are all made out of the same gold.

10. The All-pervading Akasa appears to be diverse on account of its association with various conditionings (Upadhis) which are different from each other. Space becomes one on the destruction of these limiting adjuncts: So also the Omnipresent Truth appears to be diverse on account of Its association with the various Upadhis and becomes one on the destruction of these Upadhis.

11. Because of Its association with different conditionings (Upadhis) such ideas as caste, colour and position are super-imposed upon the Atman, as flavour, colour, etc., are super-imposed on water.

12. Determined for each individual by his own past actions and made up of the five elements – that have gone through the process of "five-fold self-division and mutual combination" (Pancheekarana) – are born the physical body, the medium through which pleasure and pain are experienced, the tent-of-experiences.

13. The five Pranas, the ten organs and the Manas and the Buddhi, formed from the rudimentary elements (Tanmatras) before their "five-fold division and mutual combination with one another" (Pancheekarana) and this is the subtle body, the instruments-of-experience (of the individual).

The term "subtle body" encloses three bodies: the vital body ( Hebrew : Yesod), the Astral body ( Hebrew : Hod), and the Mental body ( Hebrew : Netzach).

Five pranas: prana is life force. Here the prana of the vital body is seen as having five aspects: (1) prana as breath, (2) apana, descending vital energy, which expels waste, (3) vyana, pervasive energy throughout the vital body, (4) udana, ascending vital energy, and (5) samana, the energy that transforms matter and makes it useful.

Ten organs: five senses of perception and five means of action (hands, feet, and the organs of speech, evacuation and procreation).

Manas: the Essence ( Hebrew : Tiphereth) flows through the subtle bodies and the brain.

Buddhi: the Divine Consciousness ( Hebrew : Geburah) also flows through the subtle bodies.

14. Avidya [ignorance], indescribable and beginningless, is the cause, which is an upadhi superimposed on Atman. Know for certain that the Atman is other than these three conditioning bodies (the upadhis or physical body, subtle body, Causal body).

15. In its identification with the five-sheaths the Immaculate Atman appears to have borrowed their qualities upon Itself; as in the case of a crystal which appears to gather unto itself colour of its vicinity (blue cloth, etc.,).

Five sheaths: Now the "three bodies" are referred to as "five": (1) annamaya, the physical body, (2) pranamaya ("life force"), the vital body, (3) manomaya ("discriminative power"), the Astral body, (4) vijnanamaya ("information"), the Mental body, and (5) anandamaya ("bliss"), the Causal body.

16. Through discriminative self-analysis and logical thinking one should separate the Pure self within from the sheaths as one separates the rice from the husk, bran, etc., that are covering it.

17. The Atman does not shine in everything although He is All-pervading. He is manifest only in the inner equipment, Buddhi (Geburah): just as the reflection in a clean mirror.

18. One should understand that the Atman is always like the King, distinct from the body, senses, mind and intellect, all of which constitute the matter (Prakriti); and is the witness of their functions.

19. The moon appears to be running when the clouds move in the sky. Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs.

20. Depending upon the energy of vitality of Consciousness (Atma Chaitanya) the body, senses, mind and intellect engage themselves in their respective activities, just as men work depending upon the light of the Sun.

21. Fools, because they lack in their powers of discrimination superimpose on the Atman, the Absolute-Existence-Knowledge (Sat-Chit), all the varied functions of the body and the senses, just as they attribute blue colour and the like to the sky.

22. The tremblings that belong to the waters are attributed through ignorance to the reflected moon dancing on it: likewise agency of action, of enjoyment and of other limitations (which really belong to the mind) are delusively understood as the nature of the Self (Atman).

23. Attachment, desire, pleasure, pain, etc., are perceived to exist so long as Buddhi or mind functions. They are not perceived in deep sleep when the mind ceases to exist. Therefore they belong to the mind alone and not to the Atman.

24. Just as luminosity is the nature of the Sun, coolness of water and heat of fire, so too the nature of the Atman is Eternity, Purity, Reality, Consciousness and Bliss.

25. By the indiscriminate blending of the two – the Existence-Knowledge-aspect of the Self and the thought-wave of the intellect – there arises the notion of "I know".

26. Atman is never subject to change, and Buddhi on its own has no capacity to experience 'I know'. But the individuality in us delusorily thinks he is himself the seer and the knower.

27. Just as the person who regards a rope as a snake is overcome by fear, so also one considering oneself as the ego (Jiva) is overcome by fear. The ego-centric individuality in us regains fearlessness by realising that It is not a Jiva but is Itself the Supreme Soul.

28. Just as a lamp illumines a jar or a pot, so also the Atman illumines the mind and the sense organs, etc. These material-objects cannot illuminate their own Self.

29. A lighted-lamp does not need another lamp to illumine its light. So too, Atman which is Knowledge itself needs no other knowledge to know it.

30. By a process of negation of the conditionings (Upadhis) through the help of the scriptural statement 'It is not this, It is not this', the oneness of the individual soul and the Supreme Soul, as indicated by the great Mahavakyas, has to be known.

31. The body and so on, created by avidya [ignorance] and having the nature of objects, are perishable like bubbles. Realize through discrimination that you are the stainless Brahman, ever completely separate from all these.

32. I am other than the body and so I am free from changes such as birth, wrinkling, senility, death, etc. I have nothing to do with the sense objects such as sound and taste, for I am without the sense-organs.

33. I am other than the mind and hence, I am free from sorrow, attachment, malice and fear, for "HE is without breath and without mind, Pure, etc.", is the Commandment of the great scripture, the Upanishads.

34. I am without attributes and actions; Eternal (Nitya) without any desire and thought (Nirvikalpa), without any dirt (Niranjana), without any change (Nirvikara), without form (Nirakara), ever-liberated (Nitya Mukta) ever-pure (Nirmala).

35. Like the space I fill all things within and without. Changeless and the same in all, at all times I am pure, unattached, stainless and motionless.

36. I am verily that Supreme Brahman alone which is Eternal, Pure and Free, One, indivisible and non-dual and of the nature of Changeless-Knowledge-Infinite.

37. The impression "I am Brahman" thus created by constant practice destroys ignorance and the agitation caused by it, just as medicine or Rasayana destroys disease.

38. Sitting in a solitary place, freeing the mind from desires and controlling the senses, meditate with unswerving attention on the Atman which is One without-a-second.

39. The wise one should intelligently merge the entire world-of-objects in the Atman alone and constantly think of the Self ever as contaminated by anything as the sky.

40. He who has realised the Supreme, discards all his identification with the objects of names and forms. (Thereafter) he dwells as an embodiment of the Infinite Consciousness and Bliss. He becomes the Self.

41. There are no distinctions such as "Knower", the "Knowledge" and the "Object of Knowledge" in the Supreme Self. On account of Its being of the nature of endless Bliss, It does not admit of such distinctions within Itself. It alone shines by Itself.

42. When this the lower and the higher aspects of the Self are well churned together, the fire of knowledge is born from it, which in its mighty conflagration shall burn down all the fuel of ignorance in us.

43. The Lord of the early dawn (Aruna) himself has already looted away the thick darkness, when soon the sun rises. The Divine Consciousness of the Self rises when the right knowledge has already killed the darkness in the bosom.

44. Atman is an ever-present Reality. Yet, because of ignorance it is not realised. On the destruction of ignorance Atman is realised. It is like the missing ornament of one's neck.

45. Brahman appears to be a 'Jiva' because of ignorance, just as a post appears to be a ghost. The ego-centric-individuality is destroyed when the real nature of the 'Jiva' is realised as the Self.

46. The ignorance characterised by the notions 'I' and 'Mine' is destroyed by the knowledge produced by the realisation of the true nature of the Self, just as right information removes the wrong notion about the directions.

47. The Yogi of perfect realisation and enlightenment sees through his "eye of wisdom" (Gyana Chakshush) the entire universe in his own Self and regards everything else as his own Self and nothing else.

48. Nothing whatever exists other than the Atman: the tangible universe is verily Atman. As pots and jars are verily made of clay and cannot be said to be anything but clay, so too, to the enlightened soul and that is perceived is the Self.

49. A liberated one, endowed with Self-knowledge, gives up the traits of his previously explained equipments (Upadhis) and because of his nature of Sat-chit-ananda, he verily becomes Brahman like (the worm that grows to be) a wasp.

50. After crossing the ocean of delusion and killing the monsters of likes and dislikes, the Yogi who is united with peace dwells in the glory of his own realised Self – as an Atmaram.

51. The self-abiding Jivan Mukta, relinquishing all his attachments to the illusory external happiness and satisfied with the bliss derived from the Atman, shines inwardly like a lamp placed inside a jar.

52. Though he lives in the conditionings (Upadhis), he, the contemplative one, remains ever unconcerned with anything or he may move about like the wind, perfectly unattached.

53. On the destruction of the Upadhis, the contemplative one is totally absorbed in 'Vishnu', the All-pervading Spirit, like water into water, space into space and light into light.

54. Realise That to be Brahman, the attainment of which leaves nothing more to be attained, the blessedness of which leaves no other blessing to be desired and the knowledge of which leaves nothing more to be known.

55. Realise that to be Brahman which, when seen, leaves nothing more to be seen, which having become one is not born again in this world and which, when knowing leaves nothing else to be known.

56. Realise that to be Brahman which is Existence-Knowledge-Bliss-Absolute, which is Non-dual, Infinite, Eternal and One and which fills all the quarters – above and below and all that exists between.

57. Realise that to be Brahman which is Non-dual, Indivisible, One and Blissful and which is indicated in Vedanta as the Immutable Substratum, realised after the negation of all tangible objects.

58. Deities like Brahma and others taste only a particle, of the unlimited Bliss of Brahman and enjoy in proportion their share of that particle.

59. All objects are pervaded by Brahman. All actions are possible because of Brahman: therefore Brahman permeates everything as butter permeates milk.

60. Realise that to be Brahman which is neither subtle nor gross: neither short nor long: without birth or change: without form, qualities, colour and name.

61. That by the light of which the luminous, orbs like the Sun and the Moon are illuminated, but which is not illumined by their light, realise that to be Brahman.

62. Pervading the entire universe outwardly and inwardly the Supreme Brahman shines of Itself like the fire that permeates a red-hot iron-ball and glows by itself.

63. Brahman is other than this, the universe. There exists nothing that is not Brahman. If any object other than Brahman appears to exist, it is unreal like the mirage.

64. All that is perceived, or heard, is Brahman and nothing else. Attaining the knowledge of the Reality, one sees the Universe as the non-dual Brahman, Existence-Knowledge-Bliss-Absolute.

65. Though Atman is Pure Consciousness and ever present everywhere, yet It is perceived by the eye-of-wisdom alone: but one whose vision is obscured by ignorance he does not see It; as the blind do not see the resplendent Sun.

66. The 'Jiva' free from impurities, being heated in the fire of knowledge kindled by hearing and so on, shines of itself like gold.

67. The Atman, the Sun of Knowledge that rises in the sky of the heart, destroys the darkness of the ignorance, pervades and sustains all and shines and makes everything to shine.

68. He who renouncing all activities, who is free of all the limitations of time, space and direction, worships his own Atman which is present everywhere, which is the destroyer of heat and cold, which is Bliss-Eternal and stainless, becomes All-knowing and All-pervading and attains thereafter Immortality.

[krovav]

why live by that quote?

Because it embodies something very inspirational for me, put simply, but in more detail:

The original quote is “upadhi dukkhassa mūlanti” in Pali, “upadhi” meaning attachment, but also, in a more obscure way, attachment to impeding progress. 

“The root of suffering is attachment” = The roots of stress and turmoil being that you’re clinging to something negative, that you’re suffering because you’re so attached to the way you think things have to be, and that if you learn to soothe yourself and accept change openly, you will see new paths that you may have never seen if you had clung to your attachment.

Editing to add a good source that explains it better: https://www.kowthamcenter.org/glossary/upadana/