Light of Scripture / asato mā sad gamaya
Practice, knowledge and result of the mantra in their development context (r))Bṛihadāraṇyaka Upaniṣhad I.3.28), with the comment of Śhaṅkarāchārya. Translation and sub-comentario of David Rodrigo (Āchārya Jijnāsu), traditional teacher of Advaita Vedānta.
Bṛihadāraṇyaka Upaniṣhad I.3.28
“[…] Beam JAPA* from this:
* mental repetition of the mantra with the knowledge that designates and printing it on your corazon-intelecto, Yoga Sutras I.28
असतो मा सद्–गमय,
तमसो मा ज्योतिर्–गमय,
Asato mā sad-gamaya,
size mā jyotir gamaya,
mṛityor-mā-amṛtaṁ gamaya |
Of evil (asataḥ) lead me (mā gamaya) the good (sat)*,
of darkness (tamasaḤ) lead me to the light (JyotiḤ),
of the death (mṛityoḤ) lead me to immortality (amṛtaṁ).
* A-sat usually translates as non-existent, but this mantra is used in its other meaning, as evil, according to the commentary of Śhaṅkarāchārya.
When you say ´del bad lead me to the bien´ bad means death and immortality well. So says: from death lead me to immortality, make me immortal. When it says ´de the darkness lead me to the luz´ darkness means death and light immortality. So says: from death lead me to immortality, make me immortal. In the phrase ´de death lead me to the inmortalidad´ the meaning is hidden.
[…] This [meditation] certainly wins the world [divine, immortal, right]. Who knows the Sāman (life force) as such does not have to pray if you are not ready for this world."
"The repetition of these mantras who possesses this knowledge produces the result of raise to divinity. I.e., one moves towards the realization of own innate divinity."
Who transformed travels from evil to good, from darkness to light, from death to the immortal is your buddhi (discernment, corazon-intelecto). And this happens because now, still confused, is it identifies with the mortal (ephemeral, changing, particularly, different, limited, which is born, live conditioned and die): your (ahaṁkāra) - your misconception of your own - ego, which has mente-sentidos - accion-cuerpo bodies, which sees, feels and wants, fears, etc. their respective objects, called world or reality.
Immerse yourself in repetition with knowledge of these mantras and his feelings, your buddhi detaches from the error, and therefore his self-identification with the baffling - sense-organs-objects of perception, and crosses to the other side, where you make directly your own reality divine: immortal, permanent, unchanging, one without a second ´advaita´, existence that is by itself, consciousness that shines by herself and knows itself , infragmentable, free, unconditioned fullness.
"These are the mantras of the Yajur [closed] in question: ´Del bad lead me to the well of darkness lead me to light, from death lead me to immortality. ´ the meaning of mantras is hidden so the own kā (explanatory portion of the Vedas) explains them: when the mantra says ´del bad lead me to the bien´ bad means death, i.e." our actions, natural thoughts, which is evil because we degrade much."
Evil is nothing more than the innate ignorance of our buddhi and its expansion, our desires, hatreds, fears and consequential actions. Our natural ignorance is our identification with a particularized immersed in a reality shaped by countless beings and objects particularized in competitive search for comfort and happiness.
This ignorance and actions are evil because we break, we degrade, we dwarf making us vulnerable and players subject of suffering and death.
"While the good, i.e., actions and thoughts that are regulated by the Scriptures, it means immortality, because they lead to that. Therefore, the meaning is: of wrongdoing and ignorance lead me to the actions and thoughts that are regulated by the Scriptures. I.e., help me to identify myself with that which leads to the divinity. Make me immortal."
The good is knowledge and the consequent action transmitting to our buddhis (discernment, corazon-intelecto) the Scriptures (Vedas, Upaniṣhads, Bhagavad Guītā) revealed oral tradition, not because it is the ultimate truth, but because it is the way of negation of its opposite, evil - ignorance and its consequential actions-. Once destroyed the confusion, darkness, evil, origin of suffering, shines it is, the ultimate truth, until then there is covered by our confusion of intellect, as objects of the world exist but not seen when they are hidden by the darkness of the night closed.
The revealed knowledge (Śhruti) and derived action is good because it elevates our buddhi to their true divine nature, i.e., wise, free, full, total; permanent, omnipresent, immutable, aware of itself, truth is not where known nothing else, because there is nothing more.
"Similarly, when you say ´de the darkness lead me to the luz´ darkness means death." All ignorance, being in the nature of a veil (which hides) is darkness and again is death, it is his cause."
The reality is divine. Not recognize it directly, as is, because there is darkness, like a veil, the hidden. That darkness is the inborn ignorance = of the buddhi identified with what is born. Refuses with its opposite: the concentration constant revealed knowledge, that tells you the fact of feeling directly consciousness in you, such that, which is divine, permanent and full.
This awareness it now felt indirectly, not fully, but fragmented, reflected in our buddhi and from it in our sentidos-organos - body that illuminate objects identified with whom he interacts with them becoming, i.e. with the ego.
"And light means immortality, the opposite of the above, the divine nature of oneself. Knowledge, being light, is called light, and again is immortality, being a non-perishable nature."
Self consciousness is immortal because unchanged, is born or dies with the changes, birth and death of the body. Every day life gives us, so that we may see and identify consciousness, three States: wakefulness, dream and deep sleep (sleep without dreams). In them the buddhi (discernment, corazon-intelecto) self, is and out of different States with different experiences. In Vigil, your buddhi illuminates your physical body and from external objects and materials. In dreams, your buddhi illuminates your subtle body (mind) and therefore their stored impressions, rebuilt. In deep sleep, your buddhi submerges in the dark and know the seed of ignorance; where does not illuminate your physical body and your mind, where therefore there is no notion of ego, time, space or other and your interaction with them; where your buddhi reemerges appearing in the same mind-body, subject of limited time and space. When he resurfaces in another different body is when we say that the last individual has died. Out of deep sleep, your buddhi recalls "I didn't know anything during that State".
Now, oh buddhi, understands the three States of your daily life, which are formed by:
-Ephemeral experiences: of various objects (external awake, merely mental in dream, nothing in deep sleep) with instruments equally diverse (mind-body, mind and dark).
-The permanent and unchanging in all this: consciousness, knowledge in itself, light, that shines, lit regardless of the illuminated objects and instruments through which those are illuminated (what we call experiences).
Oh buddhi, immerse yourself in the same awareness, in your own essence. You will experience permanent peace, happiness, fullness, non-duality. Desired. Establish yourself there, feel it, even while light up in wakefulness it external and material from the point of view of the mind-body from which these objects light up.
"Therefore, says death lead me to immortality, make me immortal, like before." I.e., help me to perform the divine nature of Virāt (the universe).
The first mantra (´del wrong lead me to the bien´) means help me identify my own being with the means, rather than with those who are not. "While the second (´de darkness lead me to the luz´) means help me to go even beyond that, because this is a form of ignorance, and achieve identity with the result".
The method of preparation (listening revealed directly from master a traditional competent knowledge, reflect on it and identify with it) is ignorance = no is the truth. The truth is its result. I.e., the method denies the darkness that hides what is. What it is, is what shines: same consciousness, existence itself, where there is no nothing more is known. His experience is being fullness and nothing more. Without the other, or external or internally.
"The third mantra (´de death lead me to the inmortalidad´) gives the meaning the first two combined, and it is clear."
Help me to go media that lead to evil to those who lead to the good and thus move from darkness to light and achieve immortality.
“[…] Only raises the question of whether, in the absence of rites, meditation (action of the buddhi, without the use of sentidos-organos of the body) It can lead to the result or not. To eliminate this [doubt], the text says: ´Esta meditation on the life force certainly wins the world (divine, immortal, full) ´, even if is separated from the rites. ´No has to pray if it is not prepared for this mundo´ since who has made its identity with Hiraṇyabgarbha (divinity) can not pray to succeed, just as a person who is already in the village is not nervous by when will arrive, as one that is in the forest. The expectation is always on something alien, something different to be oneself. It is impossible in relation to own to be self. Therefore, there is no possibility of their fear if he could eventually lose identity with Hiraṇyabgarbha."
When you know directly what you are - how much your buddhi submerges in its essence: its consciousness, its light-, what you are is what it is - existence, without cause, without birth, without differentiation in different beings assuming the walls of bodies as true limiters of being - and there is nothing more - more than consciousness, existence-. What are you going to fear? What you want? With what tools? All of this requires the other, non-existent.
"Who achieved this result? ´Quien knows this sāman as tal´, meditates on the life force (Existence one) until they make their identity with it in this way: ´Yo I am the life force pure, untouchable by the demonic characteristics of the asuras (Devils), i.e., attachment of the senses to their objects."
Attention to the definition of asuras (Devils) which makes Śhaṅkarāchārya: "those who have the demonic characteristics of attachment of the senses to its objects". Demons because generate evil own and others suffering. And this attachment of the senses of the body to their objects of perception (which has a sound, touch, form, taste and smell particular) and their effect (desire, hatred, fear, action, experiences, mental impressions...) is the external cause of suffering. The internal cause is ignorance of the buddhi for its own nature, its essence.
"Five bodies (of action) as the speaking (hands, feet, sex and excretion)resting on me (vital force, existence itself), they have been released from the defects of these evils that come from one's own natural thoughts (ignorance)that they have become fire and otherwise (water, land, food, semen, fertilization)", and which are connected with all the bodies since they take part of the edible food that belongs to me."
Land comes food, where being (consciousness, puruṣha) and it enters the man transformed into semen, which enters the woman, who will give birth in a particular body through food.
"Being āṅgi-rasa ´la essence that contains all the partes´, I am the self of all beings."
I am being speech, manifesting itself as Ṛig, Yajur, SĀMA (Veda) and Udgitha (the sacred syllable OM)Since I impregnated it and produce it. I am transformed into singing as SĀman and I have the external beauty of a good voice; and I also have a most intimate treasure consisting of a correct joint according to Phonetics. And when I come back singing, throat and other parts of the body are my support.
I am fully present in all bodies with these attributes starting with the of a white Ant, being formless and omnipresent.”
The universe is the body of divinity (Virāṭ). This is also your mind (Hiranyagarbha) or universal mind - one - with its mental impressions about the creation (dharma) and liberating or revealed knowledge. All this lies latent in Īśhvara or universal causal body. Permanent reality in different stages, individual and universal, the micro and macrocosm, is one and the human being this can be done directly and immediately, because it is its own pure consciousness: who - knows, is bright.
Everything appears, emerges, exists and disappears at what is. What is does not have any form, so it is not an object of perception for the sentidos-organos of the body-mind, which is unlimited and only limited be perceived or thought of as this and not that, i.e., differential. What is (existence), is known (consciousness), and the known (objects and instruments: buddhi-mind-sense-organs) cannot know what you know rather than letting the veil of his being (their own distinct attributes and their functions) to recognize its being permanent, true (no attributes/functions).
What is existence who knows itself, nor is it subject to real transformation. However, everything looks different, is a long, turns and disappears again in their cause - what it is - is not just that same: what it is, which is perceived as limited, different and transforming. As, for example, the moon a reflected as multiple in different water bodies or as space seen as different according to the different bodies objects of perception that exist in it - vase, room, home, outdoors, etc., when in fact the space is one and all those objects are in space but not limited nor transform the very nature of the space.
The different buddhis-egos-mentes-sentidos-organos-cuerpos are the different aquatic environments that reflect the Moon one or various bodies (vase, room, House, etc.) that appear in one space.
One is what to do. That is the ultimate meaning of life. The method is clearly revealed in the oral tradition of the Upaniṣhads, etc. Therefore, there is no reason to not do it.
David Rodrigo (Āchārya Jijnāsu). Traditional teacher of Advaita Vedānta. LUZ of Scripture - traditional Advaita Vedanta school. Continuous training "Scriptures of Advaita Vedānta and Yoga Sāṅkhya - knowledge and traditional practice"
Scriptures of Advaita Vedānta and Yoga Sāṅkhya - knowledge and traditional practice
Complete and in order original writings from the oral tradition: SĀṅkhya-Kārikā, Yoga Sutras and Bhagavad Guītā, Viveka Chūḍāmaṇi, Upaniṣhads and Brahma sutras
The full recognition of self and reality. The meaning of life
Mokṣha Śhāstra - art and science of liberation. Contact: firstname.lastname@example.org
-In Madrid and distance - Yoga Shala Alcobendas. Contact: email@example.com
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Presentation of David Rodrigo (Āchārya Jijnāsu)
She surrendered completely to the full recognition of itself and the truth since in 2008 went to Rishikesh, Himalayas, India and gave with his master, Dravidāchārya Rāmakṛiṣhṇan Swāmījī (Shastra Nethralaya Ashram), Advaita Vedānta tradition of Śhaṅkarāchārya; disciple Swāmī Sarveśānanda Sarasvatī and his teacher Swāmī Śhānti Dharmānanda Sarasvatī.
He studied for six intense years of self-transformation, contemplated, applied and experimented with the master, in a personal and daily relationship, the wisdom of tradition revealed in the great Scriptures complete and original of the classical spirituality and philosophy in India schools releasing (ṣhaḍ-darśhana) and Sanskrit:
-Prasthāna Traya ´Triple Canon´ with Śhaṅkarāchārya comment: Bhagavad Guītā, main Upaniṣhads and Brahma Sūtras. The latter with Bhāmatī, Vāchaspati Miśhra subcomentario.
-Advaita Siddhi, Madhusūdana Sarasvatī, part of the Prasthāna Traya Bṛihat ´Gran Triple Canon´.
-Prakaraṇa granthas (secondary texts) as Viveka Chūḍāmaṇi, Śhaṅkarāchārya; Panchadaśhī, Vidyāraṇya Muni; Vedanta Paribhāsā, Dharmarāja; Siddhānta-leśha-saṅgraha, 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 Kṛiṣhṇa-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 initiated in the tradition of the Yoga meditation in the Himalayas by is Veda Bhāratī (Swami Rama Sadhaka grass Ashram, Rishikesh, disciple of is Rama of the Himalayas).
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 the life brought you back to Spain, making available directly - without raiment or conversions to what are not-, knowledge, practice and experience of these writings of universal wisdom that arise and lead to the direct and immediate realization of the himself: existence, consciousness, same happiness, without differentiation or transformation, unlimited.