[Advaita Vedanta, Consciousness, Brahman, Atman, Non-Duality, Self-Realization, God, Philosophy]
#god #advaita #consciousness #nonduality #hinduism
25 days agokrushnrajsinhjadeja7069
Apologies for posting multiple comments. I tried to write everything in one, but the limit forced me to split it up. While listening, I kept repeating it, so I researched old texts and searched the internet extensively. I truly appreciate you sharing such valuable knowledge.
25 days agokrushnrajsinhjadeja7069
The deepest part And this is probably the part of the video that caught your attention. You can spend your entire life trying to become something: richer stronger smarter more successful more spiritual more powerful more disciplined Advaita asks a completely different question: “What if the thing you are desperately trying to become is not something you need to acquire at all?” You don't manufacture consciousness. You don't build awareness. You don't create the Self. The investigation is instead: What am I mistaking myself to be? That's why the method is largely neti neti — “not this, not this.” Not body. Not mind. Not ego. Not memory. Not emotion. Not role. Not possession. Not experience. And after everything that can be observed is recognized as not the ultimate Self, what remains? Advaita says: Pure awareness. Chidānanda. Śivoham. That is why this six-verse hymn can feel much bigger than an ordinary prayer. It isn't primarily asking the universe to give you something. It is asking you to investigate the identity of the one who is asking.
25 days agokrushnrajsinhjadeja7069
6. The final explosion The final verse: Ahaṃ nirvikalpo nirākāra-rūpo Vibhur vyāpya sarvatra sarvendriyāṇām Na cāsaṅgataṃ naiva muktir na meyaḥ Cidānanda-rūpaḥ Śivo'ham Śivo'ham “I am without differentiation and without form. I am all-pervading, present everywhere. I am unattached. I am neither liberation nor something to be measured/known as an object. I am consciousness and bliss. I am Śiva.” This is the culmination. Look at what happened through the six verses: First: I am not my mind. ↓ Then: I am not my body or life-force. ↓ Then: I am not my emotions and desires. ↓ Then: I am not merit, sin, pleasure, pain or even the role of experiencer. ↓ Then: I am not my birth, relationships or social identity. ↓ Finally: I am formless consciousness itself. And then: Śivo'ham. Śivo'ham. The important thing about “I am Shiva” This is where people can misunderstand Advaita. Shankara isn't telling the ordinary ego: “Krushnraj is a powerful god.” That's not the point. It is closer to: “Investigate what you call ‘Krushnraj.’ Body? Changing. Thoughts? Changing. Memories? Changing. Emotions? Changing. Personality? Changing. Ego? Changing. What is the fundamental awareness in which all of these appear?” Advaita calls that Ātman. And the radical claim is: Ātman = Brahman. Therefore: Śivo'ham. And this connects directly to “Chidānanda” Break the word apart: Cit / Chit → consciousness Ānanda → bliss Rūpa → nature/form So: Cidānanda-rūpaḥ means approximately: “Of the nature of consciousness and bliss.” Then: Śivo'ham Śivaḥ + aham → Śivo'ham “I am Śiva.” Here Śiva should not be understood merely as the particular physical deity-form standing in a temple. In Advaita interpretation, Śiva can point to the ultimate auspicious/reality-consciousness identified with Brahman.
25 days agokrushnrajsinhjadeja7069
5. “I was never born” Na me mṛtyu-śaṅkā na me jāti-bhedaḥ Pitā naiva me naiva mātā na janma Na bandhur na mitraṃ gurur naiva śiṣyaḥ Cidānanda-rūpaḥ Śivo'ham Śivo'ham “I have no fear of death. I have no distinction of caste/birth. I have neither father nor mother; I was not born. I have no relative, friend, guru or disciple.” This doesn't mean your biological parents don't exist. It is speaking from the absolute Self, rather than the empirical individual. Your body was born. Your personality developed. You have parents. You have relationships. But the question is: Was consciousness itself born when this body was born? Advaita answers no. The body appears in consciousness. The body eventually disappears. But consciousness is not treated as another temporary object. That's why the verse says: Na me mṛtyu-śaṅkā — I have no fear of death. Not: “This physical body can never die.” That's an important distinction.
25 days agokrushnrajsinhjadeja7069
4. “I am not even the experiencer” This verse becomes extremely subtle: Na puṇyaṃ na pāpaṃ na saukhyaṃ na duḥkhaṃ Na mantro na tīrthaṃ na vedā na yajñaḥ Ahaṃ bhojanaṃ naiva bhojyaṃ na bhoktā Cidānanda-rūpaḥ Śivo'ham Śivo'ham “I am not merit or sin. I am not pleasure or pain. I am not mantra, pilgrimage, Veda or sacrifice. I am not the food, nor the object consumed, nor the consumer.” That last line is fascinating. Normally we divide reality into: I → experience → object For example: I eat food. Advaita examines all three: eater eating food And says the ultimate Self isn't limited to any one of these roles. This is moving toward non-duality. Not: “I am this thing.” Not: “I am that thing.” But: The apparent division between experiencer and experienced is not the ultimate reality of the Self.
25 days agokrushnrajsinhjadeja7069
3. “I am not my emotions or social identity” Na me dveṣa-rāgau na me lobha-mohau Mado naiva me naiva mātsarya-bhāvaḥ Na dharmo na cārtho na kāmo na mokṣaḥ Cidānanda-rūpaḥ Śivo'ham Śivo'ham This one is particularly powerful. “I have no hatred or attachment. I have no greed or delusion. I have no pride or jealousy. I am not dharma, artha, kāma or mokṣa.” First layer You experience: love hate desire greed jealousy pride fear But they change. You can be angry at 2 PM and peaceful at 8 PM. So Advaita says: These are states appearing in you; they are not your ultimate identity. This doesn't mean: “I should become emotionless.” It means: “I should understand the difference between awareness and the temporary state appearing in awareness.” And then something shocking: Na dharmo na cārtho na kāmo na mokṣaḥ “I am not dharma, artha, kāma or mokṣa.” These are the four puruṣārthas: Dharma — righteous living Artha — material prosperity Kāma — legitimate desires/enjoyment Mokṣa — liberation Even mokṣa is negated. Why? Because from the highest Advaita standpoint, if the Self is already Brahman and therefore already free, then liberation isn't something you manufacture and add to yourself. This is where your earlier statement connects. You said: “Even if that person doesn't want liberation, he will get liberation because his nature itself is liberation.” There is a deep Advaita idea behind that, but it needs one qualification: Simply hearing or repeating these words does not automatically produce realization. The Advaita claim is that freedom is the nature of Ātman, while ignorance makes us mistake ourselves for the limited body-mind.
25 days agokrushnrajsinhjadeja7069
2. “I am not even the life-force” Na ca prāṇa-saṃjño na vai pañca-vāyuḥ Na vā sapta-dhātur na vā pañca-kośaḥ Na vāk-pāṇi-pādaṃ na copastha-pāyuḥ Cidānanda-rūpaḥ Śivo'ham Śivo'ham Now Shankara goes deeper. He says: I am not prāṇa. I am not the five vital airs. I am not the seven bodily constituents. I am not the five kośas. I am not speech, hands, feet, reproductive organs or excretory organs. What are the five kośas? The Upanishadic model describes five “sheaths” through which we experience ourselves: Annamaya — physical body Prāṇamaya — vital energy Manomaya — mind Vijñānamaya — intellect/discrimination Ānandamaya — bliss sheath So imagine peeling an onion: Body ↓ Energy ↓ Mind ↓ Intellect ↓ Bliss ↓ ? Advaita says: even these are objects of awareness. The question becomes: Who is aware of all five? That question is much more important than simply memorizing “Shivoham.”
25 days agokrushnrajsinhjadeja7069
Absolutely. This is Nirvāṇa Ṣaṭkam (also called Ātma Ṣaṭkam), traditionally attributed to Adi Shankaracharya. It has six verses, and the structure is extraordinary: each verse removes another layer of what we normally call “me.” The repeated conclusion is: Cidānanda-rūpaḥ Śivo'ham Śivo'ham I am of the nature of pure consciousness and bliss; I am Śiva, I am Śiva. Here is the journey. 1. “I am not the mind” Mano buddhyahaṅkāra cittāni nāham Na ca śrotra-jihve na ca ghrāṇa-netre Na ca vyoma bhūmir na tejo na vāyuḥ Cidānanda-rūpaḥ Śivo'ham Śivo'ham Literally “I am not the mind, intellect, ego or memory. I am not the ears, tongue, nose or eyes. I am not space, earth, fire or air. I am consciousness and bliss. I am Śiva.” What is happening? Think about this: You can observe your thoughts. A thought appears: “I need to do this.” Then another: “I don't like that.” Then another: “What will happen tomorrow?” You can notice all of them. Advaita asks: If I can observe the thought, am I the thought? The thought changes. But the awareness in which the thought appears is present through all of them. Then the same investigation is applied to: mind → intellect → memory → ego → senses → body → elements. The verse is progressively saying: “None of these changing things is my ultimate identity.” And then: Śivo'ham. Not “my ego is God.” Rather: The deepest Self is not the limited individual ego; its nature is consciousness itself.
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