ATMA BODHA 46

 

ATMA BODHA 46

“TATTVA-SWAROOP-ANUBHAVAT UTPANNAM-GYANAM-ANJASA

AHAM-MAMETI-CHA-AGYANAM BADHATE  DIG- BRAHMADIVIT.”

THE IGNORANCE OF PERSONS IS CHARACTERED BY THE NOTIONS OF “I” AND “MINE.” THIS IS DESTROYED BY THE KNOWLEDGE PRODUCED BY THE REALIZATION OF THE TRUE NATURE OF THE SELF.THIS IS SIMILAR TO THE RIGHT INFORMATION WHICH  REMOVES THE WRONG INFORMATION ABOUT THE DIRECTIONS.

Knowledge and experience of the Reality in an individual instantaneously removes the ignorance or Agyana that has created wrong  ideas of a false ego earlier. This wrong conception of a limited, colored, distorted, personality has been the cause  for the notion of possession ……..the “ I” and “ mine” in everyone.

When there is a feeling of confusion regarding the directions in a new town it is the sun rise that  helps in  locating the direction correctly. In the same manner, when the Knowledge of the Reality dawns the  limited ego sense till now living, the perceptions, feelings and thoughts it gains an understanding  of the right way of living in and experiencing through the various material equipments.

Sankara seems to foresee here the possibility of a logical doubt in the mind of an intelligent student. Commonly in our intellectual life knowledge of one object cannot remove the ignorance of other objects. But Sankara asserts that knowledge of  the experience of the Self will destroy the ignorance created  concepts of “ I “ ness and  “ MY-ness”  This appears to be  in contradiction to our daily intellectual  experience.

Sankara  llustrates  this idea through a simple example. When a traveler is in a confusion regarding the  direction  he has taken in a new place, a local man indicates to him the West. This indication by the local man   removes his ignorance regarding the South, the East and the North. This is because ,the other quarters have a definite relationship  with the one known  direction. The traveler can know for himself the other three directions.

Similarly with the realization of the Self, we immediately  understand our true relationship  with the world of objects around us and our own relationship with our matter envelopments. Ego centric “ I” and the concept of “Mine”  both become meaningless and delusory  as soon as the SELF is realized as One Universal Reality always the same within and without.

The directions are ever present whether we know them or not. Our confusion makes us take the east to be the west and so on. A right understanding gives us the true directions. Similarly, when the Self is known or realized, we can fix our relationship in the world on surer footings with a more balanced vision.

 

ATMA BODHA 45

 

ATMA BODHA 45

“STANOW PURUSHAVAD- BHRANTYAT KRITA BRAHANI- JEEVATA

JEEVASYA TATVIKE ROOPAE TASMIN- DRISHTE NIVARTATE.”

“BRAHMAN APPEARS TO BE A JEEVA ON ACCOUNT OF OUR IGNORANCE. IT IS LIKE CONFUSING A POST TO BE A GHOST. WHEN THE REAL NATURE OF THE “JIVA” IS REVEALED AS THE SELF THE EGOCENTRIC INDIVIDUALITY IS TOTALLY DESTROYED.”

It is delusion that makes us think and recognize the post as a ghost. It is because of the non-apprehension of the post . The result is the misapprehension of the ghost. Likewise, on the Brahman, the Supreme Self and the substratum for all, our ignorance or avidya  projects our egocentric existence and the world of diversity. In the resultant confusion we spin and weave in us a cobweb of our own creation. Later we we identify ourselves with our body, mind and intellect. Thus we are totally caught  in a net of our own creations because of our own ignorance.

We have to understand the One Truth behind  all this multiple existence.  We should start seeing the post behind the ghost We should begin to experience the SELF in us like a dream that rolls back in to the dreamer. Then all this illusory existence loses its imaginary reality------the apparent truth with which we have painted them all in gay enchantment.

What is the result of this non-apprehension of the post? It is the misapprehension  as the head, trunk, limbs, dress, eyes , movement etc of the vivid vision of the ghost. It is the misconception or superimposition of  the ghost on the post.  When the cause, the misconception dies, the effect, the ghost also ends. With the end of the ego sense, all its by-products also  are removed.  And there is no more bondage!  

“Two birds inseparable companions, cling to the same ree. One of them eats the sweet fruit, the other looks on without eating.”

“On the self same tree man sits immersed and deluded and grieves  on account of his helplessness. But when he sees the other-----the Lord who is worshipped by all-----and his glory, he becomes freed from sorrow.”  (MUNDAKOPANISHAD  ( V Up.III.I)

ATMA BODHA 44

 

ATMA BODHA 44

“ATMA-TU SATATAM PRAPTAH API- APRAPTAVAT-AVIDYAYA

TAN-NASE PRAPTAVAT  BHATI SWA-KANTHA-ABHARANAN YATHA”

“ATMAN IS AN EVER PRESENT REALITY. YET IT IS NOT REALISED BECAUSE OF IGNORANCE. WHEN IGNORANCE IS ANNIHILATED  ATMANIS REALISED. IT IS LIKE THE MISSING ORNAMENT OF ONE’S NECK.”

Knowledge is covered up by ignorance. “ agnanena avrutam Jnanam.”  The waker alone can give the dreamer his experience.  The dreamer is none other than the waker .There is absolutely no need to acquire or create a new personality in me to enter into the lofty sphere of experience. I am EVER the Eternal INFINITE Bliss. If I am not that already, and if I have to reach that state, reflection and meditation on Upanishadic texts becomes necessary. ATMAN cannot be “created” by these sadhanas. If it is through sadhana, then the experience, the effect should also end. Anything created should also end or die. In other words, the Infinite cannot be created through sadhana. The Self or the Atman is always with us . We recognize it  when the veil covering it is removed through constant and sincere Sadhana.

The Atman permeates all states of experiences and in all beings and at all times. The Atman is wide awake even as we are asleep The pity is that we are not aware of the Eternal Self within us because of our preoccupations of the misunderstanding of the Reality. Our life is because of Its illumination. But we are blind to that Divine Light. When ignorance is removed , when we are far away from the enveloping darkness the glory of the Self is realized  just as when the clouds move away the sun ,whose light is already there, shines upon us

 When we remove the veil  enveloping  the ever existing Self, we gloat over that we have found  something that was not already there. This is not true at all. We are lamenting  over something that we have not lost. The pity is that we are miserable for what we have not actually lost. In fact It is the Self which has been all along with us. Sometimes we search for it and are weary and disappointed. The key is all the time in our pocket  but we are unaware of it. A lady  is often shocked at the loss of her necklace which is still on her neck. We only rediscover the Self which was all the time with us. When our ignorance  regarding the Self ends through discipline and meditation the SELF is rediscovered as the Indweller !

“The person of the size of a thumb, the inner Self abides always  in the hearts of men. One should draw Him out from the body with firmness as one draws the pith from a reed. One should know Him as the pure, the immortal, yea, one should know Him as the pure, the immortal.”(KATHOPANISHAD VIII (Up  II. 3)

ATMA BODHA 43

 

ATMA BODHA 43

“ARUNENEVA BODHENAPURVAM-SANTAMASE-HRITE

TATA-AVIRBHAVET-ATMA –SWAYAMEVA AMSUMAN EVA.

“Aruna, the lord of the early dawn  himself has taken away the thick darkness when soon the sun rises. The Divine consciousness of the Self rises when the right knowledge has already destroyed the darkness in the bosom.”

Man’s life is inextricably intertwined with the “vasanas’ or leanings of the manifold previous births. Unless we break through this dense darkness it is impossible to get into the Citadel of Truth which is the treasure house of the divine experience.

Soon  after the early dawn. a little later after the East is illuminated with the golden hue, the sun emerges in all his glory and energizes life in the world.  Aruna or the dawn is the harbinger of the sun. In the same manner when we diligently and constantly meditate on Truth and destroy the egocentric tendencies in us, as well as the obstructing darkness……the vision of the Self, the experience of Oneness is revealed. That is the experience of our own Self.

 It is maya or illusion and avidya, mental agitations, ego centric vanities that obstruct the vision of our own Self. Meditation plays a large part in quietening the thought flow and the mind’s extrovertedness. Thus, when the mind is pacified and withdrawn from its extraneous activities, turns inward, it loses itself and becomes one with it.

“The Self-existent pierced the senses outward, and so one looks outward and not within one self. Some wise man, however, seeking immortality, and turning his eyes inward, sees the inner Self.”  ((KATHOPANISHAD IV  (Up.II. I)

 

ATMA BODHA 42

 

ATMA BODHA 42

“EVAM-ATMA-ARANOW-DHYANAMATHANE- SAATATAM-KRITE

UDITAVAGATHIH-JWALA SARVA-AGYANA-INDHANAM DAHET”

It is practically impossible to believe that you are the imperishable Soul and not the body! Clubbed up with the material world and all its silly pleasures and ups and downs of samsara , Man thinks only of the body and various associations it has developed in his mortal existence. He is so enveloped in maya or illusion that that he has no time to ponder over the reality and the importance of the Self embedded in his own heart! But the aspirant, at a time, may involve himself in a constant churning of Knowledge (Dhyana Mathana) and realize that he is the Self  but not the combination of the mere body mind stuff. It is only such constructive thoughts that can lead you in meditation with single minded devotion.

This constant churning of the fire of Knowledge is otherwise called as “Dhyana Mathana.” The means for such a constant churning of Knowledge is the process of right understanding and discrimination by your own intellect. The Sadhaka shall experience  a revelation of his own Self as Absolute Bliss! Even as ignorance vanishes. When that “ fire of Knowledge “develops into a mighty conflagration all ajnana or misconceptions  are burnt down as fuel  is consumed by ordinary fire.

Kaivalyopanishad  exhaustively describes the “ Churning of Knowledge. In olden days  for rituals and sacrifices fire was produced by  turning a wooden rod on two wooden pieces hollowed out for the end of the rod to rest. When the rod is churned in the sockets and pressed down firmly, the friction creates  heat and fire. The sloka has taken this idea in this beautiful metaphor. The lower ego and the higher Self are pressed into the “Mahamantra “ I am the Supreme Self”  ( Aham Brahmasmi). When through constant reflection it is churned properly ‘the fire of Knowledge’ is generated. Meditation fans it into  a conflagration. This destroys all our ignorance and misconceptions. “Thus the glory of a man of culture and perfection is that he has  burnt up his lower nature in the fire of his own higher understanding of life and its consummate Goal.”

 

“THE FORM OF FIRE WHICH IS LATENT IN WOOD IS NOT SEEN, NOR THAT SUBTLE FORM DESTROYED BUT MAY BE SEIZED AGAIN AND AGAIN FROM THE WOOD BY MEANS OF A DRILL,

. …… ( Swetasvataropanishad  11)

ATMA BODHA 41

 

ATMA BODHA 41

“GAYTR-GYANA-GYEYA BHEDAH PARE NA-ATMANI VIDYATE

CHIDANANDA-EKA- ROOPATTWAD DEEPYATE SWAYAMEVA-HI”

THERE ARE NO DISTINCTIONS LIKE” KNOWER”, THE “ KNOWLEDGE”, AND THE “ OBJECT OF KNOWLEDGE” IN THE SUPREME SELF. BECAUSE OF ITS NATURE OF ENDLESS BLISS IT DOES NOT ADMIT OF SUCH DISTINCTIONS WITHIN ITSELF. IT ALONE SHINES BY ITSELF.

Our intellect is capable of seeing only objects other than itself.  All our knowledge is made up of the knowledge of things “ other than ourselves”. Our lived experience of knowing things is possible only by a contact of the experiencer with the object of experience Therefore  a world of objects as well as the subject who is the experience is necessary. A certain relationship between the experiencer and the experienced is absolutely needed. No experience is possible without these three fundamental factors---the subject, the object and the necessary relationship between the two. No experience is possible at our present condition of body- intellect existence.

The SELF is Non- dual, Homogenous and Eternal. It cannot suffer in Itself  any differences  like the subject or the object .  Every seeker, therefore begins to question how he would realize the Self and with what instruments he would experience It after transcending the body perceptions, mental feelings and intellectual thoughts.

The answer is that the Self is the very Consciousness by which all thoughts, feelings and perceptions are illumined and when all these are eliminated , to know Knowledge no other “ Knowledge” is necessary.  Self is Knowledge itself. It is Consciousness itself. When all the furniture is removed from the room in the day time what happens to the sun? It illumines on Itself whether there are objects or not and to see the sun no other torch is necessary.

“Verily, he who sees this, who thinks this, who understands this-----he loves the Self, he delights in the Self, he merges in the Self, he rejoices in the Self-----he becomes a Self –ruler, he has unlimited freedom in all the worlds. ( Chandogyopanishad XVIII—Up. VII.I, 23—26  8)

“ That Self, hidden in all beings, does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect.” ( Kathopanishad  22)

ATMA BODHA 40

 

ATMA BOHA  40

“ROOPA-VARNA- ADIKAM-SARVAM VISHAYA PARAMARTHA-VIT

PARIPOORNA CHIT-ANANDA-SWARUPENA- AVATISHTATHE.”

“HE WHO HAS REALIZED THE SUPREME, DISCARDS ALL HIS IDENTIFICATION WITH OBJECYS OF FORMS AND NAMES. LATER HE LIVES AS THE PERSONIFICATION OF THE INFINITE CONSCIOUSNESS AND BLISS> HE BECOME STHE SELF.”

The  path for the realization of the Supreme or the Eternal Self and to be ever in the experiences of the Infinite Consciousness  has already explained. There is no other path than that of single minded meditation. Constant practice of meditation makes him an experience (knower) of the Paramatman . ((Paramatma-vit) To such an individual, there are no more the illusory multiplicities which were but  false super impositions upon the substratum ,of the Self.

All the world of names and forms and multiple material experiences have now merged into the substratum and the Knower of the Self becomes the Knower of the Supreme Self ( Paramatma vit). He is  himself an embodiment of the Infinite Consciousness and Bliss. The dreamer cannot see, experience or understand the waker…… the dreamer, at that stage himself becomes the waker.  There are no more dreams for him. He has awakened to a brighter, clearer, ampler world of the waking- state- consciousness. Like the dreamer who has ended his dream on waking up, likewise all the perceptions of the world recognized by the limited ego ends even as it realizes the Supreme State of Pure Consciousness. He becomes Himself the Brahman.

Taittiriya Upanishad, in its Anandavalli declares that one knows the Brahman becomes the Brahman Itself. “ OM BRAHMA VIDATHPNOTI PARAM THADESHSBHYUKTA  SATYAM JNANA MANANTAM BRAHMA”  “Brahma vid  Brahmaiva bhavati”  One who knows the Brahman becomes the Brahman himself.

“When they have reached Him, the sages become satisfied through their knowledge. They become perfect in their souls-----tranquil and free from passion. These wise men, having reached the Omnipresent on all sides with concentrated minds, enter into the ALL itself.”  ( Mundakopanishad Vi  Up.III.2)

“When all the desires that dwell in the heart are cast away-------then does the mortal  become immortal, then does he become Brahman even here.” (Brihadaranyakopanishad)

“Just as the slough of a snake lies on an anthill, dead and cast away, even so lies this body. But this disembodied immortal spirit is Brahman only, is Light only.” ( Brihadaranyakopanishad)

ATMA BODHA 39

ATMA BODHA 39

“ATMANYEVA-AKHILAM DRISYAM PRAVILAPYA- DHIYA-SUDHIHI

BHAVAYED-EKAM-ATMANAM- NIRMAL-AKASAVAT-SADA.”

“The wise should merge intelligently the entire world of objects in the Atman alone. They should  always think of the Self ever as contaminated by anything as the sky.”

A seeker’s success in discovering  the Truth is the core of intelligent discrimination. It is easy for him to be misled by trivialities of normal material existence. His identification of the body with the Self or Atma plays a large role in deceiving him. Where does the outer world exist for him when he realizes the supremacy of the Self? If not, why is it so?

The seeker experiences the Truth-experience through the light of discrimination brought about by the Pure intellect. In that light of discrimination, if we analyze and withdraw ourselves totally from matter envelopments, we should have no more occasion to  moan over the past or agitate over the present or worry for the future There can be no more any wrong perception  of the Truth for us.

When we dream we find ourselves in a different world altogether but as we come out of the dream the dream world with all its things merge into our own mind. The same dreamer now rediscovers himself as the waker. In the same manner, the Pure Awareness in me, the illuminator of the objects of the outer world merges back upon itself even as the plurality of the world is not recognized. A single pointed  mind  has no place for anything else. Similar to the dream world going back and merging into the very mind that dreamt the dream, so too the world of perceptions ends in the experience of the Atman, the illuminator of all finite experiences.

“Then Prajapati said to him, “He who moves about happy in a dream----he is the Self and he is the immortal; and the fearless. He is Brahman.” ( Chandogyopanishad 13)

“Then Prajapati said,” When a man is asleep, composed and at perfect rest and has no dreams-----that is the Self, that is the immortal, the fearless.”  (Chandogyopanishad 15)

“Then Prajapati said to him, “O Maghawat, this body is indeed mortal, it is always held by death. But it is the support of the Self which is immortal and bodiless. The Self, when it is in the body, is subject to pleasure and pain. So long as he is in the body he cannot be free from pleasure and pain.  When he is bodiless, then neither pleasure nor pain touches him.” ( Chandagyopanishad 18)

“Verily there are two states for this person-----the state of being in this world and the state of being in the other world. There is an intermediate third state—that of being in sleep. In this intermediate state he sees  both those states--- the one in this world and the other  in the other world. Now whatever outfit is required for the other world he obtains it and sees both the evils ( of this world) and the joys (of the other world). And when he falls asleep he takes with him the material from the whole world, breaks it

and himself builds it up again. He dreams by his own light. In that state the person becomes self –illuminated.” ( Brihadaranyakopanishad  9)

 

 

 

 

 

  

ATMA BODHA 38

 

ATMA BODHA 38

“VIVIKTA- DESA-ASEENO VIRAGO- VIJITENDRIYAHA

BHAVAYET-EKAM-ATMANAM-TAM-ANANTAM-ANANYA-DHEEHI.”

“SITTING IN A SOLITARY PLACE, FREEING THE MIND FROM DESIRES AND KEEPING THE SENSES UNDER CONTROL, MEDITATE WITH UNSWERVING ATTENTION ON THE ATMAN WHICH IS ONE WITHOUT –A- SECOND.”

Sankara describes here the exact way in which an aspirant should meditate on the Atman. It is not as if he can go to any place and start meditation. The place and the ambience are considered very important. The mood of the ming is equally significant.  It is only then the path of meditation can bring one face to face to the reality The one who meditates should select a lonely place without disturbances around him. The mind should be free from agitations. It should not wildly roam about. Intellect must be kept under control. All mental emotions should be discarded along with intellectual thoughts. Otherwise the place  of meditation  becomes noisy with thundering desires and roaring expectations.

When the sense organs or indriyas are brought perfectly under your control, they identify the Self as your own nature. This identification of your own nature with the Self is meditation. This should be made real. Meditation should be continued without any other thought in your mind in that quiet sequestered  atmosphere.  Meditation should be on the Infinite Atman which is One without a second. Be bold to assert the holy idea---in that intellectual field which transcends the concept of time—that you are that very same Supreme Being , ALL pervading, Pure and Eternal. This is what is called BHavana.----Self- transformation

“That which is the subtle essence -------the whoie of this world has that for its soul. That is the Reality. That is the Self. Thou art That, O Swetaketu.” ( Chandogyopanishad)

“The Self which is free from sin, free from old age,  free from death, free from grief, free from hunger and thirst,  whose desire is Reality, whose will is Truth-----it is that which one has to seek, it is that which one has to know. He who has found out that Self and understands it----he obtains all worlds and all desires.” Thus spoke Prajapati (Lord of all creatures)  ( Chandogyopanishad  XXI ( Up . viii 7-12)

 

 

ATMA BODHA 37

ATMA BODHA 37 1A

“EVAM- NIRANTARA ABHYASTA  BRAHMAIVA-ASMI- ITI-VASANA

HARATYA AVIDYAVIKSHEPAM ROGANIVA RASAYANAM.”

“The impression “ I am Brahman” created thus  by constant practice destroys ignorance or avidya and the agitation caused by it. It is similar to the medicine or rasayana that destroys disease.”

When one, by intense reflection identifies the Brahman-Atman relationship, ignorance is destroyed like medicine that destroys the disease, and gets itself eliminated. Constant practice is absolutely essential because over a period of many births man has accumulated many tendencies or Vasanas and they have to be got over. Not only this, one has to get rid of innumerable attachments as well as the identification with our body mind intellect equipment. The seeker after Truth should never forget  the detached nature of the Pure Self. He should not identify himself with material sheaths and all his egocentric misconceptions  about himself.

What exactly is the reason for the bondage of man? It is the ego ( Jeeva) that brings the person again and again to bondage. Once again it is the ego tha binds him to the world of ignorance or avidya. When the duality is eliminated along with the thought “I am Brahman” in the all consuming Knowledge of the Self, what remains is one all absorbing experience of the One Supreme Self, Eternal, Infinite. The final culmination  of all spiritual seeking  is this subjective experience because the Self is not an object of cognition. In fact, it is the very Light that illumines all our experiences.

So it is only through “Gyana Abhyas” we have to eliminate all the vasanas , end the mind and experience the Self which is oue essential nature. In the same way as the medicine we take in of its own accord gets ultimately eliminated from us, so too the experience “ I am Brahman” is also dissolved in that spiritual glow. So long as we are not asleep we “try to sleep” but when we reach sleep all efforts end by themselves.

“The Self cannot be gained bythe study of scriptures, nor by the power of intellect, nor even by much hearing. It can be gained only by him whom it chgooses. To him it reveals its true nature.”  (Mundakopanishad Vi(Up III.2)

“In the innermost sheath of golden hue there is Brahman without stain and without parts. It is the pure. It is the Light of lights.. That is what they know who know the Self.”

 

 

  

ATMA BODHA 36

 

ATMA BODHA 36

“NITYA- SUDH- VIMUKTA- AIKAM AKHANDA – ANANDA- MADVAYAM

SATYAM-JNANA- MANANTAM YAT-PARAM BRAHMA-MEVA THAT”

“I am verily that Supreme Brahman alone which is Eternal, Pure, and free, One, indivisible and non dual, and of the nature of Changeless Knowledge infinite.”

Sri Sankara has already asserted that the Self is entirely different from the body.It is ignorance that people identify the body with the Self or Atman. Sri Sankara repeatedly  reminds us of the difference between the Self and the body.  He points out that this constant awareness constitutes the practice of Knowledge.---Gyana Abhyasa. A true vedantin has to  bring that into his own personal experience. These stanzas of Sri Sankara are essential for purposes of meditation. The direct path of experiencing IT lies in contemplating over them and feeling them sincerely.

Who can grow more and more in spiritual strength? It is only those who constantly practice the control of the mind and retreat gradually from the dark despairs and sorrows of the matter developments. Thus, they grow more in their spiritual strength. The glow of God-consciousness is brought deep into their hearts even as the ajnana which veils the truth and the agitation of the mind,----has gradually weekened.When the self centered egoistic thoughts of passions and sense impulses  are gone we are awakened to the Knowledge of the Self. This glory in us,  ever Pure, Eternal and indivisible.This Supreme Existence Is Truth Knowledge –Absolute.

The Brahman is described as “Satyam Gnanam Anantam  Brahma” “ Tatsatyam sa Atma” asserts Chandogyopanishad  Upa;6.8. 7. Satyam is that which cannot change or be changed by any one. It is constant for all time. Jnanam or Knowledge is knowledge of the Brahman only. All other knowledge is worldly and stand no comparison to Knowledge of the Brahman. Anantam is that which has no end . It is Infinite and immortal.

The substance elucidated in Brahma Valli of Taittiriya Upanishad is that the Brahman which is the form of “Satya, Jnana and Anantam”( Truth, Knowledge and Infinite), after the creation of Akasa or sky and anna or food and other things, manifested itself through them and appears to perform the duties of material existence.( samsarika dharma) Therefore one should realize that he is the form of that “ananda or Bliss” which is beyond all actions and invisible. One who realizes the unity and non-distinction between the Jiva (individual soul) and the Brahman (Absolute Soul) will transcend all actions good and bad. These actions shall destroy the cycle of his birth and death.

“That which is Infinite…….that indeed is happiness. There is no happiness in anything that is finite. The Infinite alone is Happiness. But this Infinite------one must desire to understand.” ( Chandogyopanishad Up. 4)

“The knowing  Self is never born nor does it die. It sprang from nothing and nothing sprang from it. It is unborn, eternal, everlasting and primeval. It is not slain when the body is slain.” ( Kathopanishad  iii Up5) “ ajo  nityaha saswathoyam purano na hanyate hanyamane sareere”

”

 

ATMA BODHA 35

 

ATMA BODHA 35

“AHAMAKASAVAD SARVAM BAHIR-ANTAR-GATO-ACHYUTAH

SADA SARVA-SAMA-SUDDHO NISSANGO-NIRMALO- ACHLAH”

SIMILAR TO SPACE I FILL ALL  THINGS WITHIN AND WITHOUT> I AM CHANGELESS AND THE SAME IN ALL AT ALL TIMES> I AM PUR, UNATTACHED, STAINLESS AND MOTIONLESS.”

 SaNKARA  continues and asserts the real nature of the SELF. Space or akasa envelops  all things in the world. Even this seemingly never ending Element of infinite expanse is a concept of the mind only. SELF is That which is beyond time, space and causality and cannot be localized at any given part in this body. Another specialit y of space or Akasa is that it allows things to exist in it but is never contaminated by the things present and exist in space. Similarly, the SELF, though allowing  the perceptions of the non Self in It, is not contaminated by them.

“In the nature of my existence, I am Eternal and immutable and one and the same in all and equally divine in all beings. I am the pure Self unadulterated by the layers of matter around me, unattached, ever stainless I am that All pervading Brahman.”

“And this Atman can only be described by ‘not this, not this.’ He is incomprehensible, for he can never be comprehended. He is indestructible, for he can never be destroyed. He is unattached, for he does not attach himself. He is unfettered , he does not suffer, he does not perish. O Janaka, you have indeed reached the state of fearlessness,” thus said Yajnavalkya. (Brihadaranyakopanishad)

“ He is the eternal  among the eternals, the intelligent among the intelligences, the one among the many, who fulfills their desires. He is the cause which is to be apprehended through discrimination and discipline. By knowing that God one is freed from all fetters. ( Swetasvataropanishad)

“Smaller than the small and greater than the great, the Self is hidden in the heart of every creature. A man who is free from desires beholds the glory of that Self through the tranquility of his mind and senses and becomes free from sorrow.” ( Kathopanishad)

“ The wise man who knows the Self as bodiless within the bodies, as the unchanging among changing things, as great and all pervading, will never grieve” ( Kathopanishad)

 

 

ATMA BODHA 34

 

ATMA BODHA 34

NIRGUNO- NISHKRIYO- NITYO- NIRVIKSLPO- NIRANJANAH

NIRVIKARO  NIRAKARO  NITYA-  MUKTO-SMI  NIRMALAH

“I am without attributes and actions. ETERNAL (Nitya); without any desire and thought (Nirvikalpa),  without any dirt ( Niranjana),  without any change ( Nirvikara), without form, ( Nirakara) ever liberated ( (Nitya mukta) ever pure ( Nirmala)

ALL objects in the world have physical and chemical properties or gunas.  They constitute matter. The spirit indicated here  is entirely  different from matter. This is clearly stated by the phrase ‘ it is without properties.’ In other words, “ I the Self am without properties”.  Matter, with properties is finite. It has an end. The Spirit or Self has no properties. Spirit, the Self is therefore  Eternal. All our desires and thoughts are generated from the mind intellect equipment. Naturally, the Self, the Truth that Transcends these two has none of these characteristic features.

By these two preceding terms the gross body and the subtle body are negated in the Atman. In the same way, the causal body is negated by the next term. “It is dirtless “meaning bereft of all Vasanas Immaculate. Such a type of Truth having all the above four aspects must be one without any change and also without form. Naturally it must be ever liberated and ever pure.

 When all the superimposed limitations are negative, the one substratum on which hangs all this world of matter, the One Awareness, “ Asmi” illuminating all thoughts stands Itself gloriously alone. Thus” I rediscover  myself to be  That”. That is the changeless in the changing phenomena “  like the gold in the ornaments” the mud in the pots”,  the immutable Spirit. Hence, That my real Self is Formless and Free, Eternal and Pure and  without attributes and action.

“The Eternal among the transient,  the consciousness of conscious beings, the One who fulfills the desires of many------ the wise who perceive Him within themselves, to them belongs eternal peace, not to others.”  (Kathopanishad)

“The person of the size of a thumb the inner Self, abides always in the hearts of men. One should draw Him out from the body with firmness as one draws the pith from a reed. One should know Him as the Pure, the Immortal,  yea, one should know Him as the pure, the Immortal.” ( Kathopanishad)

“ He contains all works, all desires, all odours and all tastes-----He pervades the whole world, silent and unmoved. He  is my Self within my heart. And this is Brahman. And with Him shall I be united on departing from here. He who has this faith will have no more doubts. Thus said Sandilya, yea, Sandilya. (“Chandogyopanishad)

 “As a spider moves along its threads, and as from a fire tiny sparks fly in all directions, even so  from this Self  come forth all organs, all worlds, all deities and all beings.  Its mystic name is ‘the Truth of truth,’  The senses are the truth and the Self is the Truth of truth.” ( Brihadaranykopanishad)

ATMA BODHA 33

 

                                                              ATMA BODHA   33

                         “AMANASTWAD NA-ME DUKKH-RAG-DWESH BHAYADAYAH

                           APRANO-HI-AMANA SUBHRA  ITYADI SRUTI SASANATH.”

“I AM DIFFERENT FROM THE MIND ANA SO FREE FROM SORROW, ATTACHMENT, MALICEAND FEAR  BECAUSE “ HE IS WITHOUT BREATH< AND WITHOUT MIND, PURE etc” IT IS THE COMMANDMENT OF THE GREAT SCRIPTURE, THE UPANISHADS,”

When thoughts flow,the mind  becomes an irresistible and terrific force. It is ever changing in its

contents and moods. In fact man cannot exist even for a moment without a thought flow or the mind. At the same time I am not the mind  although “ I have a mind.” In other words I am separate from the mind. My real nature is the Self, the changeless and the Eternal.The mind has its own idiosyncracies. The mind is a bundle of thoughts engendered by desires acquired from my experience of objects that have nothing to do with myself. I am thus really something other than the mind. I also realize that the power of awareness of the inert mind is because of the illumination of the Self.

I , therefore remain perfectly remain unaffected by the eruptions of the mind. Waking up from my dream, I do not mourn for the dream child that died in my dream. In short, I have ceased to identify myself with the mental emotions that gurgle up in the mind. I can no longer be a victim of the onslaught of sorrow, fear and other things that torment man.

 I am without a mind!  I am pure Intelligence itself:  I am the Higher and Imperishable Truth beyond all explanations and concept of time. This can be experienced by everyone  when there is Self realization. Vedanta does not allow dogmatic assertions. Every statement requires the authority of the Vedas and Upanishads. So Sankara quotes his authority : the Upanishads.

“Then Uddalaka Aruni said to his son Swetaketu, “ Learn from me, my boy, the true nature of sleep. When a man here sleeps, as they say, then he has become united with Pure Being, my boy, then he has gone to his own. ( Chandogya Upanishad)

“As a bird tied by a string flies first in every direction and finding no resting place anywhere settles down at last at the place where it is bound, so also the mind after flying in various directions and finding no resting place anywhere settles down in the vital breath, for the mind, my boy, is bound to the vital breath.” (Chandogya Upanishad)

ATMA BODHA 32

 

                                                                ATMA BODHA 32

                      “DEHA ANNYATWAD-NA—ME   JANMA-JARA-KARSYA LAYADAYAH

                        SABDADI VISHSYAI—SANGAH  NIRINDRIYATAYA  NA CHA”

“I AM OTHER THAN THE BODY AND SO I AM FREE FROM CHANGES LIKE BIRTH, WRINKLES, SENILITY, DEATH etc. I HAVE NOTHING TO DO WITH SENSE OBJECTS LIKE SOUND AND TASTE. IT IS BECAUSE   I HAVE NO SENSE ORGANS.”

“ The Self is unmoving, indivisible; it is wiser than thought. The senses never reach itas it is ahead of them and in it does the moving spirit support the activities of man.”

“He pervades all things; He is radiant, incorporeal, invulnerable and sinewless; He is pure and untouched by evil;  He is the seer, wise, all pervading and self existing----He has disposed all things rightly through endless years.” ( Isavasya Upanishad)

The SELF is the Eternal Substratum of the entire world and it is the established fact. In the following six stanzas, Sankara,  elucidates the process of negation of the body, mind and intellect. It is to facilitate one to experience finally the SELF as the sole illuminator of all objects. The distinction between the body and Soul or Self is affirmed by Sankara in this stanza. If I am not the body, the merciless sorrows and pleasures and the vicissitudes the body undergoes are also not mine. The endless transformations that the body undergoes in the terrestrial world ---- birth (jayathe), growth ( vardhate)  decay ( kshiyate),  and death (layathe)  in the pilgrimage from birth to death --- all belong to the physical body and not to the SELF or SOUL as IT is unborn!

When “ I “ the SELF, am unborn  where is the question of death to “ME?” It is now clear that no other changes like birth, growth and senility and old age etc can  ever affect or come to “Me.” But unfortunately man confuses and identifies body for theSelf or soul and suffers untold miseries. He thinks that the torments and silly pleasures experienced are of the Self and not the body. He is under the grip of illusion or maya and mistakes the right as wrong and wrong as right. Common man has no capacity to discriminate and distinguish between the Body and the Soul. If I mistake any of these as mine it is the tragic error of the limited ego in me suffering from body consciousness.

When I am other than the body I am unattached to the sense objects as well. What am I if I am not the physical body or the sense organs? A zero?A non entity?  In short, I am the Consciousness that illuminates the entire dead world of matter in and around me---the Absolute One, the unattached  Immutable Spirit that revels everywhere!

 

 

ATMA BODHA 31

 

  “AVIDYAKAM  SAREERADI DRISYAM BOOD- BOOD AVAT KSHARAM

   YETAT VILAKSHANAM VIDYAD AHAM BRAHMETI NIRMALAM.”

“The body  etc up to the causal Body or Ignorance which are perceived objects , are as perishable as bubbles. It is through discrimination alone that one can realize that he is the “ PURE BRAHMAN” totally separate from all these.”

The five layers like ANNAMAYA,  PRANAMAYA and other kosas or sheaths are all vehicles of expression. The three bodies viz  the gross, the subtle and the causal are all conditionings through which the Consciousness expresses itself. When the SELF identifies itself with the gross body it is the WAKER  experiencing the waking state. When it identifies with the Subtle body it becomes a Dreamer who was himself a Waker earlier. The Dreamer experiences the dream world’s multiplicity. The Self, after this two way  identification as Waker and Dreamer, identifies itself with the Causal –body it become the SLEEPER enjoying the total negation of the multiple experiences which it enjoyed earlier.

If the SELF, in its identification with the gross, the subtle and the causal bodies becomes the Waker, the Dreamer, and the Deep sleeper,  It in Itself must be something other than  its manifestations in the three states. Sankara  asserts this point in this stanza. He advises the seekers to rediscover the Self which can never be the  perishable developments. This can happen only through a close subjective realization.

It is only through discrimination that the evils can be undone. What is perceived through the sense organs, the feeler or the mind, and the comprehending faculty or the intellect must be different from the Perceiver. The Divine Spark within is the  one Illuminator who illumines every-one of these objects Things illumined are always different from the Illuminator! Therefore objects recognized by me are certainly different from the Pure Self within me the Eternal Subject.

The KATHOPANISHAD establishes the very same aspect of the Eternal, Imperishable quality of the ATMAN or the SELF:

“The sun does not shine there, nor the moon and the stars, nor these lightnings. How then could this fire? When He shines, everything  shines after HIM; by HIS light all this is lighted.”   

 

 

 

 

 

 

 

ATMA BODHA 30

 

                                                           ATMA BODHA 30

                            NISHIDYA NIKHILOPADHEEN NETI—NETI –ITI VAKYATAH

                            VIDYAT-AIKYAM MAHA-VAKYAI JIVATMA PARAMATMANOH

“BY a process of negating the upadhis through the help of  the scriptural statement ‘ It is not this’  ‘It is not this,’ the oneness of the individual soul and the Supreme Soul, as indicated by the great Mahavakyas, has to be ealised.”

The Vedic  aphorisams or Mahavakyas are 1“THAT THOU ART 2 “THE ATMAN IS BRAHMAN 3 CONSCIOUSNESS IS BRAHMAN  4 “ I AM BRaHMAN” All these indicate the NonduaL identity between  the individual soul (Jiva) and the Supreme Soul (Atma) since the Reality behind them both is the One Brahman, the Absolute.

Sankara indicates in this stanza  the way to Self realization by a process of negating the limiting factors of the individual namely the gross, the subtle, and the causal body developments and also  the  not-self(Anatma) objects  as seen by us in the outer world through these bodies. This guides the seeker  on  to the realization that the individual soul is in its real nature is nothing but the Supreme Soul  (Paramatman) Itself.

The Pure Consciousness in me is the Absolute Reality and this alone in you and in every other being is the Self everywhere. The Guru imparts the truth as “That Thou Art”. The seeker after truth in his burning desire to reach the goal analyses his own upadhis as well as their corresponding objects in the outer world; the body and the sense objects, the mind and its feelings, and the intellects and its thoughts. His power of discrimination rejects every one of them as not-self. Time, space and causality are also negated as perceptions of the mind and intellect. The process of negation “Not this, Not this” (‘neti’ ‘neti’) makes him realize that one is not one of the non-Self  vestures ( Anatma Kosas) within or without. He perceives and realizes the One Eternal Truth embedded in every one of the objects. It becomes a living experience, as “the only permanent in the impermanent.”

“The ‘ Mahavakyas  are no mere aphorisams but the golden keys opening to the gateways to a richer experience beyond words and comprehension by our intellect. By this process of negation of the false and assertion of the positive Truth one reaches the holy land of the full and pregnant spiritual experience: ‘I am Brahman’ ( Aham Brahmasmi)

The Jeeva conditioned by the body, mind and intellect bound by its own Vasanas, tempted by a number of objects, experiencing limitless sorrows and despairs  is the same as the “ Unconditioned  Infinite  Immutable Sachidananda Truth. The Jeeva in its limitations and sorrows can never become the ALL - Blissful Unlimited Brahman. But when the Jeeva dissociates itself from all its matter embellishment, it  is shorn of its ego centric individuality and experiences  The Truth Divine.

The common denominator in both the Jeeva and the Supreme is the term “Asi.”  In short the Infinite conditioned by matter is the Jeeva. The Jeeva that transcends its equipments  and rediscovers itself is  the Immaculate Divine>

  

 

ATMA BODHA 29

 

                                                                        ATMA BODHA 29-1

           

              “SWA-BODHE NA-ANNYA BODHA-ICCHA jBODHA-ROOPATAYA-ATMANAH

                         NA DEEPASYA-ANNYA-DEEPA-ICCHA YATHA SWA-ATMA-PRAKASANE.”

“A LIGHTED LAMP DOES NOT REQUIRE ANOTHER LIGHT TO ILLUMINE IT. SIMILARLY, ATMAN WHICH IS KNOWLEDGE ITSELF DOES NOT NEED ANY OTHER KNOWLEDGE TO KNOW IT.”

Light is absolutely necessary to see any object in the dark room.  But is any other light is needed to see the light that has already illumined the objects in the dark room of the house?  It is totally unnecessary.  We do not require any light to see the sun that illumines the entire universe. That is because  the sun is, itself, illumination complete. The Self  is the illuminating light in all our experiences in all beings at all times. No other light is necessary because the Self alone is  the Real and lights up the knowledge of creation known and unknown. Thus  this Self is the all awaring Consciousness  Absolute.

 Even when all objects are removed from the dark room of the house, nothing happens to the light. The light continues to shed its power. In the same manner, when all our experiences in the waking, dream, and  deep sleep states have ended the Awareness continues to shine  because the Atman is Self-effulgent and Eternal.  No other light is necessary to know the Source of all Light. When we delve deep and turn our attention inward We realize that That light alone is the Real One illuminating  all experiences in the entire world of beings. We are bound to realize  this Reality if we faithfully follow footsteps of the learned sages and experienced seers.

The intellect is incapable of understanding the One Homogenous whole  as It is not an object of cognition. With a telescope I cannot see myself. I can see other objects in front of me and around me. Intellect is very useful  to discriminate, to reason out, analyse and understand in a different field. But when we try to comprehend the Transcendental Truth with our limited intellect we fail miserably.We should understand that the Self is the” Subject” that illumines the very intellect itself.

The body is gross and the mind subtle. The intellect is subtler As we delve deeper we reach the subtlest of thought experience. These thought waves sleep down and there is nothing for the Consciousness to illumine. In such a rare and sacred moment the Pure Consciousness  alone remains illuminating itself like a silent street lamp at midnight throwing light on itself.

It is interesting to draw an analogy with a dream. The dreamer is none other than the waker. He wakes up from the dream and rediscovers that he is himself the waker. Similarly in the Supreme plane of Self- Awareness and Bliss, at the end of all duality one remains in his Own Real nature and experiences  the Bliss of Self For this no other illumination is necessary It is in this state that one awakes himself to that state of God- consciousness---the Self—hood.

 

 

ATMA BODHA 28

vATMA AVABHASAYATYEKO BHUDYADEEN-INDRIYANYAPI

 

DEEPO-GHA  TADIVAT-SWA – ATMA JADHAI-STIR-NA-AVABHASYATE

 

Similar to a lamp illuminating a jar or pot so also the Atman illumines the Mind,and  the sense organs etc.  These material objects by themselves cannot illumine themselves because they are inert!”

Adi Sankara explains the significance of the Atma or Self in the human body. The street lamp is a silent , unperturbed witness of  all that happens  under its light.Its light falls on all objects good or bad. Whether it is a marriage procession or a funeral march, the light is unmoved by the feelings of joy or sorrow. II illuminates all those that come under its range. The post man is unconcerned with the nature and contents of the communication he delivers to the addressee.

In fact we are indifferent to and unconcerned with  the different experiences of a co passenger when we  get into a rain or bus. We never consider his loss or gain as our own thouh we may sympathise with his lot and help him.

The Self or the Atman---the Pure Consciousness in us is  the One illuminating factor which alone illumines the good and bad in us at all times. The One Power on account of which the physical activities and mental yearnings and intellectual throbbing become vivid  and living for us  is the Atman or the Self or the Brahman. The matter combinations may vary in their endless variety, in their strength, vitality and energy but the  one Spirit unchanging through all these manifestations of matter, is the One and only glory offering the glitter of a show to the entire ‘jagat’-----a lively show indeed!!

KENOPANISHAD establishes the nature and significance of the SELF or the ATMA or the Brahman.

“That which is not seen by the eye, but that by which the eyes are made to see----know that as Brahman and not what people worship here.

“That which is not heard by the ear, but that by which the ears are made to hear—know that as Brahman and not what people worship here.”

“That which is not inhaled by breath,but that by which breath is made to inhale--know that as the Brahman, and not what people worship here.” people worship

“That which is not thought by the mind, but that by which, they say the mind is made to think—know that s the Brahman

 

ATMA BODHA 27

 

                                                                        ATMA BODHA 27

                           “RAJJU-SARPAVAD-ATMANAM JIVO GNYATTWA  BHAYAM VAHETI

                            NAHAM JIVAH PARATMETI GNYATAS-CHET NIRBHAYO BHAVET”

Similar to a person who considers a rope as a snake, is overtaken by fear, one considering himself as the Ego (Jiva) is overcome by fear. Our individuality, which is ego-centric, become fearless by realizing that It is not a Jiva or an Individual but is itself this Supreme Soul.

In darkness the rope is mistaken as a snake. But really there is no snake. The form of the snake is super imposed on the rope and therefore the fear.  This super imposition of a snake vision on a rope takes place only when the existence of the rope is not perceived. As soon as this misapprehension starts, it multiplies itself, in its own imaginations, into a thousand baseless ideas.  The individual under his own delusions suffers the consequences of such a perception.  He imagines the details of the snake, the pain of its bite,  the fear of the death that would ensue  by the snake on the rope.

 This results because of the non apprehension of the Self. The misapprehension of the gross physical body, mind etc are seen  as real. This misunderstanding leads the confused ego to suffer in its own illusory sorrows. We should understand that we are not ‘limited individuality’ as we imagine ourselves to be. There is a limitless experience beyond our knowledge at present and this is shut out from us because of our self-centered existence. When the realization of the true nature of Self dawns on a person, his perpetual state of fear and sorrow miraculously vanishes and he appears to wake up from his own limited existence. He rediscovers himself to be the Blissful, Eternal Self which is All-pervading.

This illustration of seeing a snake in a rope is called “rajju-sarpa branthi. Darkness and the form of the rope create the illusion of the presence of the snake. Darkness is Avidya or ignorance.  When there is light the real nature of the rope is revealed. Light stands for knowledge or illumination. In short when Knowledge dawns all illusion vanishes and the real state of matter is known.  The purpose for which man is born is to realize himself. He is under the illusion that he is the body only. Though he is aware of the Self or Atma within, he does not identify himself with It. Under the firm grip of maya or illusion, he is eternally involved in material pleasures and cannot escape from the cycle of birth and death. Sankara states that this non-realization that He is not the limited Jiva but the Omnipotent, Omnipresent and omniscient SELF or the ATMAN is the root cause of all his sorrows and difficulties. The moment he realizes that he is not the body but the Eternal SELF or ATMAN, he is in total Bliss !   

ATMA BODHA 26

                                                                     ATMA BODHA 26

                             “ATMANO VIKRIYA NA-ASTI BUDDHHEH-BODHO NA JATWITI

                               JIVA SARVAM –ALAM GNYATTWA GNYATA DRISTETI MUHYATI”

“ATMAN NEVER DOES ANYTHING. THE INTELLECT BY ITSELF, IS INCAPABLE OF EXPERIENCING  “I KNOW”. BUT the INDIVIDUALITY IS DELUDED INTO THINKING THAT HE IS HIMSELF THE SEER AND THE KNOWER.”

Human intellect ,by itself, is not empowered to  feel, think, will or wish  because it is a product of matter. In other words it is inert and insentient. A simple illustration is a bulb which has no light in it without a connection to electric current. “That which is not thought by the mind, but that by which, they say, the mind is made to think----know that as Brahman, and not what people worship here.” (KENOPANISHAD)

Atman is knowledge itself. It is totally unaffected by physical actions and mental thoughts. The Jiva or the individuality, a reflection of the Pure Consciousness in the mind, in its ignorance or Avidya  falsely identifies itself with the body-mind- intellect equipment. Thus it super imposes the characteristics of the true Self on the insentient matter-envelopments. In this manner the delusion that one is a seer, knower etc crops up in the ego. It is all because of a false notion in himself.

The bedrock of all these changing phenomena is the eternal changeless Atman. The names and forms appear to rise and fall like the waves on the ocean. It is an illusion experienced upon that substratum. The waves are in and of the ocean only. They have no existence, even for a second, apart from the waters of the ocean. Similarly the entire waves of creation  is in and of the Absolute Supreme viz the Atman.They have no separate existence of their own. ATMAN, the Supreme Being is totally unaffected by the changes caused in the sphere of time and space.

The illuminating Consciousness is the Supreme Reality which creates awareness of the different objects and activities of the inner mind. Waves after waves of sorrow, despair, depression, joy, success, anger, jealousy and passion rise and fall in the mind. But one who knows the “Knower” of these waves is completely unaffected by them. ‘ I AM THE SELF.’ I am the LIGHT OF CONSCIOUSNESS. NONE OF THE CONDITIONS OF THE MIND IS ME. The wise always gloat over this wisdom!                                                                    

                 

ATMA BODHA 25

                   ATMANAH-SATH- CHID- AMSAS-CHA BUDDHEH VRITTI-RITI DWAYAM

SAMYOJYA-CHA AVIVIKENA JANAMITI PRAVARTATE”

The Atman is self effulgent while the mind is inert matter. The mind will be inert and powerless to  feel  without the power of illumination in consciousness. Bereft of this awareness within, we will not be conscious of our own thoughts. At the same time, a combination of these two contradictory things is impossible. Hence an alliance between the two is at best a delusory super imposition.

The mind-intellect -equipment  is ever exposed to the Eternal Self and the light of awareness. When from the sense organs the stimuli from the external world reach the bosom, the mind responds with the knowledge acquired in the past which in turn is expressed in actions. Life is an ‘unbroken chain of experiences’ and hence the individual is expected to respond to it constantly. Self is Absolute Knowledge.  Since  It is Knowledge itself, there is nothing for It to know. Self is considered as the only ONE Subject without any object to be known. Yet we experience the intellectual life of constantly knowing. How is it possible?  Sankara explains the subject in this stanza.

According to the theory in Vedanta knowledge of things is gained not through direct light of Consciousness but through “the beam of Consciousness reflected in the mind.”  The following illustration makes it clear. There is a dark room in your house. Suddenly you observe that it is fully illuminated on a day! How did it happen? A bucket of water in the verandah where the sunlight got reflected threw a pool of light on the dark wall of the room. When the reflecting medium is disturbed the reflected light is splashed about and the room is again in the dark.

Similarly the Self never illumines the objects directly. But the Light of Consciousness reflected on our intellect throws out a beam of reflected Consciousness that illumines the objects. This gives us the experience ‘I Know.’ Feelings and ideas shining in Consciousness are our knowledge of things! Remember that Anger, knowledge are characteristics of the mind. It is lack of discrimination that they are attributed to the ATMAN. In reality the nature of ATMAN is Sat- Chit-Ananda. The Eternal Self does not experience any change even when the individual experiences anger, pleasure pain etc. in his mind

ATMA BODHA 24

 

ATMA BODHA  24

“PRAKASA- ARKASYA- TOYASYA SAITYA- MAGNE YATHO-SHNATHA

SWABHAVAH-SAT-CHIT- ANANDANITYA- NIRMALATA- ATMANAH”

“JUST AS LUMINOSITY IS THE NATURE OF THE SUN<, COOLNESS OF WATER,AND HEAT OF FIRE SO TOO THE NATURE OF THE ATMAN IS ETERNITY, PURITY, REALITY, CONSCIOUSNESS AND BLISS>”

Explaining the real nature of the Atman, Sankara points out that it is totally unaffected by the upadhis of the mind or buddhi. The agitations of the mind like desire, attachment, pleasure, pain and other things appear to be of the Atman but it is ignorance to think so. It is silly like thinking that the moon is moving about and unsteady in a bucket of disturbed water. Man, animal and every creature wants to live happily and suffer no pain or misery. There is, on the other hand, a positive effort for acquiring knowledge and enjoy pleasure. There is an honest effort for self preservation of Individuality. The Five Elements are created to operate with their essential nature or Dharma.

There cannot be cool fire or a dark sun! Fire is always hot; never cool . That is its essential nature. In the same manner, the sun is always radiant and bright. There cannot be any darkness with the sun. It is their essential nature or Dharma. Every object in nature must express its own essential nature.

The sun is luminosity itself and it illuminates the whole universe. Can you ever imagine a cold ball of fire? Similarly, how can we define the nature of the Atman and its essential nature? Sankara thus points out that the Dharma or essential nature of the Atman is ETERNAL (Nitya), EVER-PURE (Nirmala), and EXISTENCE- KNOWLEDGE- BLISS (Sat-Chit-Ananda)

“Who is he whom we worship as“Atman?” Which one is Atman? Is it he by whom one sees or by whom one hears or by whom one smells the smell or by whom one speaks the speech, or by whom one knows the sweet and the unsweet?” ( AITAREYOPANISHAD)

“He consists of the mind. He guides the senses and the body. Established in the body He controls the heart. The wise, through their understanding behold the ETERNAL which shines forth full of bliss.” (MUNDAKOPANISHAD)