Posted by: satramana | October 26, 2011

Sri Ramana’s Inquiry, Adi Shankara’s Reasoning, Ribhu’s Knowledge, Dakshinamurti’s Silence, The Advaita Experience

THE  QUINTESSENCE  OF  TRUE  BEING

by Nome

quintessence book 

Inquiry, Reasoning, Knowledge, Silence, Experience: The Quintessence of True Being.

This new SAT Publication embodies the sum total of Advaita Vedanta as expressed by Sri Adi Shankaracarya in “The Rows of Garlands of Brahman Knowledge,” Verse 20, line 1:

Brahman is the Truth, the universe is false, the jiva (individual self) is Brahman, indeed, not another. 

The quintessence of the teachings regarding the Realization of Truth as revealed in Advaita Vedanta is concisely expressed in this half verse.

Nome has taken up this half verse in this small 60-page booklet igniting its core essence, kindling the flame of Knowledge in the heart of the those endowed with deep inquiry, discrimination, nonattachment, an ardent desire for Realization, and divine love for all beings.

 

Excerpts from The Quintessence of True Being…

If the view is that Brahman, manifesting as the Supreme Lord, creates, maintains, and destroys this universe, as described in various scriptures, it should be known that the emphasis in such scriptural passages is truly upon the Existence of Brahman and the purpose of such is to bring about the realization of the supreme Reality of that Brahman. The idea of “manifesting” and such is conceived only from the perspective of the individualized perceiver, or jiva, and, in the absence of that misidentification, by true knowledge, this idea vanishes. The Supreme Lord, who is all in all
always, perceived divested of the perspective of the jiva, is solely of the nature of Brahman.

        If the view is that the world is created by the mind, in the mind, it is only imagination and not real. Any ideas of externality are also only in the mind. What, then, is the nature of the mind? If it is, in the least manner, different from Brahman, the one Existence, it is unreal. The unreal cannot produce anything real. If Brahman is the real nature of the mind, the Existence of Brahman is absolute and invariably undifferentiated and, therefore, does not produce anything else. If Brahman is the truth, how can there be anything differentiated as a mind? If the mind is only Brahman, there is no manifestation or creation at any time. If the mind is composed of Consciousness, which alone knows, Consciousness is Brahman, and, for it, there can never be any differentiation, such as a universe. If the mind exists, the existence is only Brahman. Whatever of the mind that would be imagined to be distinct from Brahman is separate from existence itself, which is to say, is nonexistent. Existence is invariable and alone exists, and even the aforementioned imagination cannot exist but as that alone. This Existence, though, can never have the least trace of nonexistence either as an attribute of itself or as a change of its being. Thus, the supposed mind and its imaginary creations are entirely unreal or may be understood to be only Brahman, which is forever devoid of differentiation, imagination, and creation.

        If it be supposed that Brahman creates itself in the form of the universe, such attempts to draw a distinction in the one Existence of Brahman, but such distinction and the conceiving thereof can be only the one undifferentiated Existence or utterly nonexistent.
If the view is that this universe is the effect and Brahman, the Supreme Self, is the cause, the effect is only the cause imagined as such. If the idea is that Brahman is only the efficient cause, which is the intelligence and power that sets in motion, and not the material cause, which is the substance of which all is made, this relies on the supposition of multiple existences, which cannot truly be. If the idea is that Brahman is only the material cause and another entity, such as the ego, or another existent power, such as divine power or the power of illusion, is the efficient cause, such again relies on the supposition of multiple existences and assumes an absurd degree of power for an ego which is actually unreal or assumes an attribute for the attributeless Brahman or assumes that illusion is in some way real. If the idea is that Brahman is all the forms of the cause, Brahman must also be the entire effect. Then, it is only Brahman that is entirely the cause and the effect, but, because Brahman is immutable, there is only Brahman and thus no cause and effect whatsoever. Brahman cannot be the effect of something else. Brahman cannot be the cause of something else. Brahman simply is as it is always. It is always the reality, and the universe never truly is.

 

nome with books

After satsang, Nome announces SAT’s new publication, The Quintessence of True Being, and then gives copies to those who helped in the publication of this book.

 

raman

Here, Raman receives a copy on behalf of himself and his wife Sangeeta for their contribution toward the printing of this book and other SAT publications and for their dedicated, selfless efforts with the distribution of these sacred books.

 

tim for myra

Tim receives a copy on behalf of himself and Myra for their donations to support the publications brought forth by SAT.

 

 

Below, Jim, Ganesh, and Raymond receive a copy for their service in proofreading this book.

jim

ganesh raymond

 

If you would like to purchase this book or other books on Sri Ramana Maharshi’s teaching of Self-Inquiry and Advaita Vedanta, please visit us at www.satramana.org

 

Om Namo Bhagavate Sri Ramanaya!

 

*****

 

CTRL + click to follow the links below to SAT Publications

Sri Ramana’s Inquiry
http://store.satramana.org/origin-of-spiritual-instruction.html

Adi Shankara’s Reasoning
http://store.satramana.org/adisapa.html

Ribhu’s Knowledge
http://store.satramana.org/songofribhu.html

Dakshinamurti’s Silence
http://store.satramana.org/addeboandauc.html


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