Mahaa-vākyas, the four great phrases of the Vedānta
Its context, meaning and practice. By David Rodrigo (Āchārya Jijnāsu), traditional master Advaita Vedānta.
Mahaa-vākyas ´grandes frases´ of the Vedānta (conclusion of the Veda ´anta´ ´Conocimiento´, the part of Supreme knowledge of the Vedas, the) Upaniṣhads) are those that indicate you that your being is the Supreme being: existence, consciousness, happiness pure, unlimited by time, space and the differentiation of humans which happen in the time-space because of cause and effect (´accion´ one's own karma).
The other type of phrases of Vedānta are called avāntara-vākyas ´frases secundarias´. Its function to explain the mahaa-vākyas, so the sincere search engine can actually understand them, look at them, make them, be.
Usually it is said to have four mahaa-vākyas, although in reality there are hundreds. There are four famous mahaa-vākyas to select one from each of the four Vedas (Ṛig Veda, Sāma Veda, Yajur Veda, Atharva Veda), that is the Scriptural way which today comes the knowledge ´Veda´, which, on the other hand, always transmitted orally within the own tradition, whose origin is traditionally understood is divinity.
These four mahaa-vākyas are mantras that until today day begins in sannyāsa (life have resigned, renouncing the limiting attributes of the mind-body) in each of the four maṭhas (monasteries) that directly founded Śhaṅkarāchārya (s. VIII-IX) for each of his four disciples. Śhaṅkara is the master ´Āchārya´ reference of the current era in the tradition of Advaita Vedanta.
Since then and until today the successive major masters of these maṭhas and the many who were then created from these four original are called Śhankarāchāryas. That is why the original Śhaṅkarāchārya is indicated as Ādi Śhankarāchārya ´el primero´. Traditionally we refer to him as Bhagavan Bhāṣhyakara: the form of the deity ´Bhagavan´ who brought us ´kara´ the bhāṣhya ´comentario´ to the Bhagavad Guītā, Upaniṣhads and Brahma sutras, to reveal us to Śhiva, happiness. These three types of texts, with the commentary of Śhaṅkara, are the canonical Scriptures of Advaita Vedānta or Prasthāna Trayī ´Triple Canon´.
The have resigned, naked after reborn in the waters of the sacred river, opposite its master's initiation (which is not necessarily the same as your master of knowledge) receives one of these mahaa-vākyas and asked:
-Would you like to make your costume the star of heaven? Or would prefer to come to the āśhrama (Monastery) with us?
If you specify the first thing, is March naked into the Woods, free from desire, teacher for your senses, for Miss world and meet God, with the himself full, direct, radiant. Secondly, receives the monk resigned Orange clothes and it will be with the master and the brothers to the āśhrama to study the Scriptures, reflect their meaning, see it, meditate, absorb it, do it.
Advaita Vedānta renounced monks are both men and women. Although the maṭhas and some āśhramas are only men.
Sannyāsa is mental
Sannyāsa is really a State of mind: free of desires worldly and Heavenly, decided to dedicate your life to the largest, the realization of truth by oneself, the source of happiness, consciousness and existence.
To this end, the rituals can help or not. However, the Supreme knowledge and the correct practice self are absolutely essential. The seed of him are the mahaa-vākyas, not only these four. Once you know its meaning, which is transmitted along with the grace of the Guru and the divine, mantras are symbols that opens wide the door of your soul to infinity of your being.
The practice is that your body internal ´antaḥ-kāraṇa´ (intellect, discernment, ´buddhi´, ´ahaṁkāra´, ´manas´, ´chitta´ memory mind ego will) no longer absorbed by worldly objects which perceives and experiences through its instruments (senses and organs of the body action) and to focus constantly and with joy, devotion, love, feel at all being indivisible, one, unchanging, who directly knows in his heart (where now feel happiness and pain by its interaction with the mundane) experience Peace, happiness, fullness wholehearted, not caused. This practice is based on JAPAthe devotional mental repetition of the mantra by printing its meaning in your finally. In this way, it eventually dissolves into your being, being full.
Practicing clearly, consistently and for a long time - which is necessary according to your finally and your motivation-Stadium, your inner self transcends duality limiting prints and merges into its permanent base of reality: the non-duality ´advaita´, consciousness, existence, pure happiness. That is the liberation of all limitation ´Mokṣha´, the sense last of her life.
Then the four famous mahaa-vākyas. Parentheses: the Upaniṣhad where it appears, the Veda which this is a part, the maṭha founded by Śhankarāchārya in each of the cardinal points of India that uses it in sannyāsa-dīkṣhā (introduction to the life of the have resigned) and the direct disciple of Śhankarāchārya who was the first master of the maṭha.
“प्रज्ञानं ब्रह्म Prajnānaṁ Brahma; Brahman is consciousness"
(Aitareya Upaniṣhad III.1.3, Ṛig Veda. Govardhana Pīṭham, Jagannatha Puri – East of India; Padmapādāchārya;)
Brahman, the Supreme being, is who sees, who knows how much is known externally (the beings and objects that you know through your senses and your mind) and internally (the thoughts and emotions in your finally) and is different from this.
It is not what you see the instruments to see externals, i.e., your body-mind - heart, but a consciousness and unchanging in all of this, in your body-mind - heart and in all beings, the light that shines on its own, which is known by itself, directly, immediately.
All that is seen and your physical and subtle body exists in Brahman, real you be permanent, omnipresent. Brahman is the life in it (the inner self in all beings) and Brahman is the permanent base where all the bodies come and go, while Brahman remains unchanged, one and the same. Brahman is being inferior and being superior.
Everything else, everything except the knowledge of self, Brahman, is indirect - through limited senses and mind - instruments and defective. The senses and the mind can not know Brahman, your own be unlimited by time, space and the differentiation of humans according to its own action ´karma´ in ignorance of the himself.
However, now you have awareness of yourself and of the reality based on self-identification with your mind: your ego. From there you must and can raise your consciousness of you same through the knowledge right of who you are you and it practice to recognize it directly. Recognize it so be it; be who you are but who now do not experience your natural confusion, birth.
“आत्मा-ब्रह्म अयं ayaṁ ātmā brahma; This self is Brahman"
(Māṇḍūkya Upaniṣhad II, Atharva Veda. Jyotir-maṭha Pīṭham, Badrikashrama - Norte-; Toṭakāchārya;)
Being that lives in my corazon-cuerpo, here and now, is Brahman. It be bottom = the be Supreme; One and the same.
Differentiation is only due to the different attachments ´upādhis´: mind-body and its consequent powers and functions, God to a grass. But these attachments have no life of their own, but they have life because life, existence (Brahman), your own being, exists in them, enter into them, and all beings exist in Brahman (being one) without modifying it, without fragmenting it, without doing that you act.
´Avidyā´ fundamental ignorance is thinking-feeling in one's own life depends on the differentiating and limiting attachment that is your own mind. This is ephemeral and very limited. It is therefore subject to desire, dependency and fear, acting and experiencing the results of their action (ephemeral happiness or suffering), degenerates and dies.
The soul that lives in the body-mind reborn over and over again entering each time in different cuerpos-mentes, scenarios and conditions until it recognizes his own being, a life that fills without changing the entire universe, all attachments, and that is the basis of truth where all movement happens, permanent reality where everything comes and goes.
That is this being that resides in my cuerpo-corazon and whose permanent and pure nature is existence, consciousness, happiness, and therefore shines by itself. He is recognized in how much you let know only what is known, what you see: externally (the beings and objects that I know through my senses and my mind) and internally (my thoughts and emotions).
As soon as I know my own be I recognize the life and the light that illumines my mind and all beings and live and feel that fullness, freedom and love without selfishness, of my own being, of being that exists, existed and will exist, in all beings, times and spaces.
“तत्-त्वम्-असि TAT-tvam-asi; You are Brahman"
(Chāndogya Upaniṣhad VI.9.3, Sāma Veda. -West - Dvārakā; Hastāmalakācharya)
It's not released Sage Brahman and you do not. You're that same Brahman, one with the teacher and with the ignorant, with God and the universe, with the good and the demonic.
The differentiation of the be in infinity of beings is must only to the identification of one same and the reality with the garments of them attached limiting ´upādhis´ (cuerpos-mentes). The garments and who carries them are different. Those changes, this does not. Those are limited by time, space and their own characteristics, this does not.
Liberating knowledge of revealed scriptures to the ṛiṣhis (those who come, free sages) help you to know who carries your garments. So you take it better, with dignity, joy and independence, they are as they are those rags, embellishing them, come what may.
“अहं ब्रह्म-अस्मि ahaṁ brahma-asmi; I am Brahman"
(Bṛihadāraṇyaka Upaniṣhad I.4.10, Yajur Veda. Sārada Pīṭham, Shringeri - Sur-; Sureśhvarāchārya)
I am existence, consciousness, happiness, one and unchanging. All of this, the entire universe, is in truth the same.
Was it confusion fundamental what I did see what is as what not is, me to me same as limited, see the reality as formed by infinity of beings different, subject to the birth, the degeneration and the death.
All of this is indeed this, my own being immortal, full, one without rival, without second, without fear, without a doubt.
This is the knowledge direct and immediate's own be full and clear, which is and is known to itself, and not with the aggressive strain of my confusion where my mind and distinctive vision of the absolute unity of life emerges.
This realization is the Supreme goal of life, the reason of human being.
David Rodrigo (Āchārya Jijnāsu)
Light of Scripture - Advaita Vedānta traditional school
Training "Scriptures of Advaita Vedānta and Yoga Sāṅkhya - knowledge and traditional practice"
Scriptures of Advaita Vedānta and Yoga Sāṅkhya - knowledge and traditional practice
Study, practice and experience of the complete original writings from the oral tradition:
Sāṅkhya-Kārikā, Yoga Sutras and Bhagavad Guītā, Viveka Chūḍāmaṇi, Upaniṣhads and Brahma sutras
Mokṣha Śhāstra - art and science of liberation
Be the full recognition of their own: consciousness, existence, happiness, always pure, free, indisivible, illuminating relating cuerpos-mentes - souls veils
In Madrid and distance -Yoga Shala Alcobendas Contact: firstname.lastname@example.org
In Barcelona- Ashtanga Yoga Barceloncontact: email@example.com
In Valencia- Gobinde Yoga Contact: firstname.lastname@example.org
Presentation of David Rodrigo (Āchārya Jijnāsu)
Is delivered completely to the realization of his true be and of the truth since in 2008 is was to Rishikesh, Himalaya, India and gave with his master, Dravidāchārya Rāmakṛiṣṇan Swāmījī (Shastra Nethralaya Ashram, tradition Advaita Vedānta of Śhaṅkarāchārya).
During six intense years of self-transformation studied, contemplated, applied and experienced with the master, in a relationship personal and daily, the wisdom experiential and releasing of the large writings complete and original of them schools classic of spirituality and philosophy in India (ṣhaḍ-darśhana) and Sanskrit:
-Prasthāna Trayī ´Triple Canon´ with the comment of Śhaṅkarāchārya: Bhagavad Guītā, main Upaniṣhads and Brahma sutras. The latter with Bhāmatī, Vāchaspati Miśhra subcomentario.
-Advaita Siddhi, Madhusūdana Sarasvatī, part of the Bṛhat Prasthāna Trayī ´Gran Triple Canon´.
-Prakaraṇa granthas (text side) as Viveka Chūḍāmaṇi, of Śhaṅkarāchārya; Panchadaśhī, Vidyāraṇya Muni; Vedanta Paribhāsā, from Dharmarāja Adhvarīndra; Siddhānta-leśha-saṅgraha, of Appayya Dīkṣhita; Dakṣhiṇāmūrti-stotra ´Himno to Dakṣhiṇāmūrti´; Pancīkaraṇa; Tattva-boddha; or Ātma-jñāna-upadeśha-vidhi.
-Yoga sutras of Patanjali with commentary of Vyāsa, etc.
-Sāṅkhya Īśhvara Kṛṣhṇa-Kārikā.
-The rest of the classical schools (astika darśhana): Artha-saṅgraha (Pūrva Mīmāṁsā); Tarka-saṅgraha (Nyāya-Vaiśheṣhika).
-Grammar of the Sanskrit (vyākaraṇa): Laghu-siddhānta-kaumudī of Varadarāja (traditional simplification of the Aṣhṭādhyāyi of Pāṇini).
He was also initiated in techniques of meditation and consciousness in the tradition of the meditation Yoga in the Himalayas with is Veda Bhāratī (Swami Rama Sadhaka grass Ashram, Rishikesh).
Swami Rama Sadhaka grass Ashram, Rishikesh began to transmit knowledge, practice and experience of Scripture and meditation; and coordinated Dhyāna Gurukulam, the traditional school of the ashram.
In 2014 it life you brought again to Spain, making available directly-without garments or conversions to what not you are-, the knowledge, it practice and it experience of these writings of wisdom universal that come of and you lead to samādhi, the realization of the fullness of the real be of one same and of all it creation: existence, consciousness , Happiness pure, an e immutable, omnipresent, that illuminates your mind-heart and glows by itself same. Here and now.