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all but the non dual Brahman is laden with misery

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ADVAITA BODHA DEEPIKA[LAMP OF NON-DUAL KNOWLEDGE][Originally

Sri Shankaracharya and other great Sages hadwritten several works like the commentary on the Vedanta Sutrasand thus furnished the methods for those engaged in Self enquiryto accomplish their purpose.From those, Sri Karapatra Swami later condensed thesalient

points

into

Sanskrit

verse

in

a

work

of

twelve

chapters,called Sri Advaita

Bodha Deepika.Still later, some great man seems to have translated thisinto Tamil prose. For some unknown reasons only some eightchapters

of

the

same

are

found

published.]THE MEANS OF ACCOMPLISHMENT50-51. Disciple: How is it that even scholars in Vedanta havenot succeeded in the pursuit of enquiry?Master: Though they always study Vedanta and give lessons toothers yet in the absence of desirelessness they do not practisewhat they have learnt.D.: And what do they do otherwise?M.: Like a parrot they reproduce the Vedantic jargon butdo not put the teachings into practice.D.: What does Vedanta teach?M.: The Vedanta teaches a man to know that all but thenon-dual Brahman is laden with misery, therefore to leave offall desires for enjoyment, to be free from love or hate,thoroughly to cut the knot of the ego appearing as `I', you,he, this, that, mine and yours, to rid himself of the notion of`I' and `mine', to live unconcerned with the pairs of oppositesas heat and cold, pain and pleasure, etc., to remain fixed inthe perfect knowledge of the equality of all and making nodistinction of any kind, never to be aware of anything butBrahman, and always to be experiencing the Bliss of the nondualSelf.Though Vedanta is read and well understood, if dispassionis not practised, the desire for pleasures will not fade away. Thereis no dislike for pleasing things and the desire for them cannotleave the person. Because desire is not checked, love, anger,etc., the ego or the `false-I' in the obnoxious body, the sense ofpossession represented by `I' or `mine' of things agreeable tothe body, the pairs of opposites like pleasure and pain, and falsevalues, will not disappear. However well read one may be, unlessthe teachings are put into practice, one is not really learned.Only like a parrot the man will be repeating that Brahmanalone is real and all else is false.D.: Why should he be so?M.: The knowers say that like a dog delighting in offal,this man also delights in external pleasures. Though always busywith Vedanta, reading and teaching it, he is no better than amean dog.52. Having read all the shastras and well grounded inthem, they grow conceited that they are all knowing,accomplished and worthy of respect; filled with love and hatethey presume themselves respectable; they are only packassesesteemed for carrying heavy loads over long distances indifficult and tortuous ways. They need not be considered asregards non-dual Truth. In the same strain Vasishta has spokenmuch more to Rama.

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