Author Topic: Anubhava - Deepam, 2006. Mountain Path:  (Read 950 times)

Subramanian.R

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Anubhava - Deepam, 2006. Mountain Path:
« on: February 11, 2013, 04:49:59 PM »
ANUBHAVA:

Anu = that which follows a consequence.

Bhava = an occurrence; event; happening.

Anubhava = Direct Personal Experience:

(Sanskrit)

There are innumerable types of knowledge, but for those who seek to understand who they are, the true nature of one's own
reality, there is just one mode of knowledge which is of value and that is the immediate and undisputable realization that one's own
consciousness (pratyag atman) is identical in essence with Brahman, the Universal Principle. This immediate knowledge is is the
result of direct and undiluted experience. This 'imploding' experience takes place in the field of pure mind (suddha antahkarana). It is
the result of exercising a very subtle intellect in self inquiy (atma vichara) (Katha Up. I.3.12). This intuitive experience is called
Atma Sakshatkara or Aparokshanubhuti ( a direct experience which reveals new and final knowledge --- anunbhava janyam vigjnanam).
(See Atma Sakshatkara - Jnana Vichara Patalam of Sri Bhagavan).

This unique type of experience (atmanubhava) cannot be split into the ubliquitous triad of experience-subject, experienced object and the act of experience, which is normally present in every experience of the world. Anubhava is all one of a piece. It is simultaneous,
homogenous, and unmistakably certain. It does not require confirmation from a source other than one's own experience. That is, it is
self-referential and is not dependent for validation from anything other than the experience itself. This experience of Pure Consciousness reveals it to be one's sole reality. (upadhi rahita chaitanyam.)     
       
contd.,,


Arunachala Siva.         

Subramanian.R

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Re: Anubhava - Deepam, 2006. Mountain Path:
« Reply #1 on: February 12, 2013, 12:51:02 PM »
continues.....

It is unique because the terms 'experience', 'knowledge' and 'consciousness' coalesce and become synonymous, erasing all
differentiation. In Vedantic parlance, Chaitanyam, Bodham, Anubhavam, Swarupam, Aham --- all points to the same thing.  The
experience erases the "I"- thought, this knower (pramata) and resolves the known (prameya jagat) into itself. We see a striking
parallel in the novel Alice in Wonderland, a brilliant metaphysical allegory. The Cheshire cat slowly does a vanishing trick, leaving
behind only its grin!  Similarly, the anubhava of aham sphurana (the exhilarating ever fresh sense of pure awareness) burns up
the 'I am the body' feeling  (dehatma buddhi) without leaving any residue. It is eventually replaced by achala sthithi, 'full of peace
that passeth understanding.'

We all have had rare glimpses of a higher reality where we see and understand that there is more than the present bodily reality
with which we are identified. The aim of Advaita is to permanently realize this experience and not to succumb to the temptation
of the false identification with limited bodily consciousness.

Mula Avidya (causal ignorance) can only be removed by immediate knowledge. Verbal or written testimony is only a catalyst and not
the answer because all relative knowledge is dependent on the triad of listener, the knowledge to be transmuted, and the act of
transmission. All such knowledge is limited, inter related, and mediate. It is dependent on thought (vritti rupakam). If we are to
believe the traditional scriptures and the sages down through the ages, we need to understand that we should prepare ourselves
for this Anubhava by mediation (bhavana) which can help transmute the limited, mediate knowledge gained from verbal or written
testimony into immediate insight (anubhava).

Sri Bhagavan gives us guidance which propels us beyond the plane of conceptual thinking into the plane of pure awareness (Sat bhava),* untouched by thought modifications (vrittis)

* Upadesa Saram - Verse 9.

Continued.....

Arunachala Siva.                   

Subramanian.R

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Re: Anubhava - Deepam, 2006. Mountain Path:
« Reply #2 on: February 13, 2013, 10:31:07 AM »

ANUBHAVA:

We read and listen to the scriptures such as the Upanishads and the teachings of Sri Bhagavan in the trust that they will
open our eyes to this inner experience. It is necessary to have faith in these teachings and to follow their directions. (BG Ch 4,
verse 39). These teachings take us along the royal highway of reason (yukti) but where they transcend (and not contradict)
reason, we must rely on our faith to accept and follow their advice. The ultimate experience cannot be reasoned or thought
our. It is the reward of our faith and perseverance. The scriptures are valid only because they can guide one to self realization.

Anubhava is the culmination of hearing the truth (sravana) and reflecting upon it (manana). It is the final goal of all the investigations
by traditional scriptures into the true nature of reality. For one who has faith, understood, and practiced the necessary disciplines,
the final integral experiences frees one from all dependency on external authority for confirmation. We see in the rare case of Sri
Bhagavan that He became self realized without the necessity of going through all the preliminaries. His realization was independent
of the influence of external authority. In fact, He did not learn about the ancient quest for Knowledge until He came to Tiruvannamalai
and read the scriptures such as Vivekachudamani. His Anubhava confirmed and revitalized all the scriptural revelations.

contd.,

Arunachala Siva.   

Subramanian.R

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Re: Anubhava - Deepam, 2006. Mountain Path:
« Reply #3 on: February 14, 2013, 01:37:41 PM »
continues.....

Can we describe the mechanism of Anubhava? There are many descriptions of the actual experience but that that is all they are:
flat descriptions. At best, they glitter like imitation jewelry, at worst, they are a counterfeit currency because they can be misleading
and result in delusory expectations.

Anubhava is too sublime to be captured in words. Can lightning ever be trapped in a bottle? As we have now understood, anubhava,
is a term to indicate the unique immediacy of recognition of one's own reality. It is transformative and unalterable. Even if it is only
a momentary glimpse, once it occurs, a person is never the same. The experience is dynamic and far reaching in its effects.

With anubhava, the scriptural revelations acquire a higher dimension and come alive with new meaning. The taste of anubhava will
irreversibly draw the seeker inward. It is a moment of great elation. If we are not fully mature, however, in the aftermath, there is a
despondency because one understands that nothing else can compare with this feeling of total aliveness. We are no longer satisfied
with words (Amrita Bindu Upanishad, Verse 18) or physical satisfaction but yearn to be absorbed in the perpetual experience of it, ---
sahaja nishta. One's primal identity is released from the link to the physical and mental bodies and experiential clarity is born.
THE DIRECT KNOWLEDGE THAT ONE IS NOT THE BODY IS ITSELF A CLUE.

The everyday  mind is not present at that moment of anubhava and hence is incapable of understanding the revolutionary nature
of the experience. (Ulladu Narpadu, Verse 31). This unique gesture of consciousness is without foundation in the mind and has no place
of origin in thought. Even though the possibility of anubhava is very much present and ever available, we cannot find it in any direction
which our mind searches.  It is not an entity which has a name or form. It happens in the "now" and is not dependent on cause and
effect for its appearance, barring Grace of Guru or God. Nor can it be dismissed as a phantasmagoria when in the eternal quest right
down the ages, there are those who have been absorbed in its radiance and lived to tell the tale.

"There is no greater mystery than this, viz., ourselves being the Reality we seek to gain Reality. We think that there is something
hiding our Reality and rather it must be destroyed before the Reality is gained. It is ridiculous. A day will dawn when  you will yourself
laugh at your past efforts. That which will be on the day you laugh is also here and now."  (Talks No. 146.)

concluded.

Arunachala Siva.