Part 18 6 Moksha 6-1 Preparation 6-2 Jnana, Jnani, and Jnana-Phala 6-2-5-3: 13(1 to 11) Arjuna asks Sri Krishna to explain six terms, namely, Prakriti, Purusha, Kshetra, Kshetrajna, Jnana, and Jneyam. They can be reduced to three. Prakriti and Kshetra are the same and represent the material universe. It is a field of experience. Purusha, Kshetrajna, and Jneyam are the same and represent the consciousness principle. Sri Krishna explains that the body is Kshetra and the knower of Kshetra is Kshetrajna. The physical body is like a field because karma requires a field for performance. In this sens ..read more

by Prof. Phillip Charles Lucas <Read Part 6> Theme Four: Shortcomings of the Satsang Format A fourth theme of the TMA criticisms focuses on the shortcomings of the satsang format itself. The usual format of the NTMA satsang begins with a period of quiet reflection followed by mantra invocations/chanting and questions and answers from attendees. Some participants approach the raised platform where the teacher is seated and enter into an intimate dialogue with the teacher. As Frisk observes in her study of the Satsang Network, there is sometimes an element of entertainment and laughter in ..read more

by Prof. Phillip Charles Lucas <Read Part 5> Theme Three: Insufficient Grounding in Vedanta Traditions (concluded) Tony Parsons articulates the NTMA counterargument on this matter quite clearly: Traditional Advaita appears to make proper use of logic, reason, belief, and experience, rational explanation, truth, and traditional wisdom, all directed towards helping the seeker along the path to their enlightenment. The Open Secret’s apparent communication is illogical, unreasonable, unbelievable, paradoxical, non-prescriptive, non-spiritual and uncompromising. There is no agenda or intentio ..read more

Question:  “I’m curious what is the ‘Tipping Point’ in the Advaita philosophy.” Answer: Just as it is easier to say what the Self is apophatically, perhaps, the “Tipping point in Advaita” too can be expressed only by stating what it cannot be! 4.4.5, BU clearly establishes how everything, including objects, actions, interactions, thoughts, emotions, feelings etc. etc., in short our entire ‘perceptual knowledgebase’ gleaned from the time-space-causational world we are familiar with and live in, is merely upahita caitanya (conditioned Consciousness). Using the illustration of a khilya ..read more

Anuvaka 5 of Taittiriya Upanishad discusses two types of happiness: Anandamaya kosa and Atmananda. Interior to and subtler than the intellect sheath is Anandamaya kosa (bliss sheath) which is considered as Atma. Intellect sheath is relegated to the status of non-Atma. Bliss-sheath is subtle and assumes the shape of food-sheath (gross body). Its head is priya (joy), lefthand side is moda (hilarity), righthand side is pramoda (enjoyment), bliss is the trunk, and Brahman is the tail, the foundation. The state of deep sleep is bliss sheath. There is an experience of happiness a waking person recol ..read more

Q: Can you explain why Osho says that Brahman is behind all worldly activities and I am that Brahman, meaning ‘I am the doer’? This means that the thief, the man who is blinded by lust, the greedy person who is sitting on a pile of money like a snake – all this worldly activity arises from Brahman. If I am this brahman, then I am the one who is stealing through the thief, I am the greed in the greedy person and the lust in the lecher! Yet religious people say: “You are a thief, you will go to hell” They don’t realize that they are sending themselves to hell! Can you explain how Advaita can say ..read more

by Prof. Phillip Charles Lucas <Read Part 4> Theme Three: Insufficient Grounding in Vedanta Traditions A third theme criticizes NTMA teachers for their lack of grounding in the Sanskrit language and Advaita scriptures, and their concomitantly premature assumption of the guru role. TMA proponents see this grounding as essential for any teacher who is to be an effective agent of Advaita awakening. Without it, the Advaita system of self-realization gets watered down, key Sanskrit terms are misinterpreted, and NTMA teaching becomes little more than a psychological massage for stressed-out We ..read more

Part 17 6 Moksha 6-1 Preparation 6-2 Jnana, Jnani, and Jnana-Phala 6-2-3 Six definitions 8(1 to 4) The last two verses, 29 and 30 of the 7th chapter have introduced some terms without explaining them. 8th chapter begins with Arjuna’s question to know these terms, namely, Brahm, Adhyatam, Karma, Adhibhutam, Adhidaivam, and Adhiyagna. Brahm is the supreme imperishable entity. It is a pithy answer because, in the 7th chapter, Para- prakriti has been explained in detail as the imperishable entity, namely, consciousness. It pervades the creation. As such, it is within the body also. The embodied co ..read more

by Prof. Phillip Charles Lucas <Read Part 3> Theme Two: The Necessity for Moral Development The second critical theme claims that NTMA teachers ignore moral development as a prerequisite for spiritual realization. TMA proponents claim that efficacious sadhana includes the cultivation of traditional Vedic virtues such as faith, devotion and perseverance, and allege that many NTMA gurus not only lack these virtues but also fail to emphasize their importance. Some critics articulate the development of virtues employing the traditional practice of Vaidika Dharma, rules of conduct that govern ..read more

We all know that ‘brahman‘ being ‘avAngmanasagocara‘ (अवाङ्ग्मनसगोचर – 1, vedAntasAra), is ‘beyond the reach of words and thought.’ It is NOT available for perceptual knowledge either through the five senses or the mind within this time-space-causational world we live in and interact with. Hence, there is no way to show brahman, “It is like this” by pointing with a finger. The kena Upanishad admits this fact openly; it says, “We don’t know how to teach It.” – (1.3). The mANDUkya Upanishad speaks about It in apophatic terms for a little while, but hastens to declare that “It is ..read more