Publications

Publications by Sri. Sastri (Sri. Jnananandendra Saraswathi Swami after Sanyasa):

A brief introduction to the subject matter covered in the books especially the phenomenon of adhyasa which is central to Advaita system of philosophy propounded by Sri. Shankaracharya, and also the sadhana marga for realising the oneness with the Brahman, is given below

The self in everybody is, in reality, the supreme Brahman or atman that is, pure being, pure consciousness, and pure bliss. The Brahman is mis-understood as the individual self due to the phenomenon of avidya or adhyasa which, in simple words, is mistaking one for the other. The body senses and mind are superimposed on the sentient entity understood by the word “I” (asmatpratyaya gocharam) and in reverse superimposing the “I” on the body, sense and mind. Even the “I” entity does not have independent existence and is the outcome of adhyasa of the anathkarana (the inner organs) with the witnessing Brahman in whose very presence itself the “I” entity derives its ability to conduct all its activities. The Brahman himself does not undergo any modifications. The adhyasa in reverse enables the “I” entity to pretend to be chaitanya or sentient entity. Activities imbibing this adhyasa can be experienced in our day to day life. When we say I am fat, in reality, the body is fat or when we say I am deaf; in reality the sensory organ of hearing is defective. Similarly when we say I desire, I am thinking or I have decided etc it is the anathkarana that is involved. In all these cases the body, senses and mind can be comprehended like external objects whereas the “I” entity is the subject. The two are separate and ought not to be mistaken for each other. But this is what we do in everyday life.

This false identification has no beginning or end and comes naturally for an un-enquiring mind. It is certainly not the outcome of an indescribable matter or moolavidya. It is seen that adhyasa is the root cause of all sorrow as it gives rise to a false sense of doer ship and enjoyer ship. This in turn gives rise to desires and hatred. Actions to fulfill the desires give rise to cycle of births and deaths and resultant sorrow. The adhyasa can be sublated by true knowledge and the Vedanta sasthras aim to achieve this goal.

The Brahman cannot be comprehended by mind and senses like an external object as it presides over the mind itself. It is the ever present subject. The shastras also establish Brahman by eliminating superimpositions concocted on by stating “neti neti” not this – not this. The ordinary mind is polluted by desires accumulated over innumerable cycle of births and deaths and is incapable of experiencing the pure Brahman. The mind has to be purified by following a well established path of sadhanas and enquiry. In the path of sadhana the sadhaka practices “Karmayoga” work without aiming at rewards but treating it as a service to god. He meditates on god and is devoted to god not for the sake of boons but for the love of God. At this stage the mind attains equanimity and is not disturbed by worldly desires, and becomes fit for the path of enquiry. In the path of enquiry, the sadhaka realizes that the body senses and mind are non-self, they being objects like external objects and ever changing entities. At this stage the ego is still present. However, as the enquiry matures the sadhaka will realize the correct meaning of upanishadic teachings such as “tatvamasi” (that thou art) and realizes that he is one with the Brahman. His ego merges in the Brahman and this is salvation or moksha in Advaita system of philosophy. For a more detailed study of this subject please visit www.adhyatmaprakasha.org