ATMA BODHA 20

ATMA BODHA 20

“ATMACHAITANYAM-ASRTYA DEHE-INDRIYA MANO –DHIYAH

SWA-KRIYARTHESHU VARTANTE SURYALOKAM YATHA JANAH.”

“Depending upon the energy or vitality of Atma-chaitanya or Consciousness, the body, senses, mind and intellect involve themselves in their respective activities. It is similar to men who work depending upon the light of the Sun.”

Without Atmachaitanya  everything is dead. It is because of this Supreme Consciousness that every organ of the body functions. The energizing factor in the body is the power of the Supreme Self. Every indriya of the body senses as well as the mind and intellect acts in its own definite sphere entirely depending upon this power.The very presence of this Supreme Consciousness kindles Life in matter  and makes it  look as if sentient.  The KENA- Upanishad declares “ Impelled and directed by whom does the mind light on its objects? Commanded by whom does the first life-breath move forward?  Prompted by whom do men utter this speech? And what god directs the eye and the ear?” I(Up. I)

The power of electricity is one but its sphere of operation is different.  We may have bulbs, switches and all other connections in place but without that electrical energy  nothing works out! Similarly withoy the presense of the Atma no activity is possible in the world! Without the grace of the Atma all the objects of creation  would then be  dead matter  hanging heavily around like stone, inert dark devoid of any symptom of life and hope! It is Atma that  that makes life dynamic, gay, energetic  and attractive. The beauty is that the Atma is not at all affected by the things and happenings of life. The wonder is that It illumines everything by its divine presence!

Sankara illustrates his point by comparing the Atma to the Sun rise when all the activities of creatures in the universe start. The Sunrise is a joy for ever for all men, animals and all other creatures. The dawn is fresh and bright and dispels all darkness. It is the producer of warmth and takes away chillness and cold atmosphere. While work starts from the beginning of the day for humanity, the Producer of this warmth and activity is a mere witness and is totally unaffected by what is happening in the world below.  The Sun revels in illuminating everything that comes  within its range. The role of the Sun is to illuminate, offer warmth and life to every object in the world

 The ATma plays the same role as the sun in energizing the vital and other parts of the body.All the sleeping cells of the body, senses, mind and intellect are awakened brilliantly by the golden touch of the radiant and dynamic Atma! One should clearly understand that the Atma is only the illuminator not one who experiences or suffers !  I t is the Silent Witness to what all happens to everyone in theuniverse !

“ HE who dwells in the breath and is within the breath, whom the breath does not know, whose body the breath is, who controls the breath from within----he is your Self, the inner controller, the immortal.” “BRIHADARANYAKOPANISHAD)   

ATMA BODHA 19

 

ATMA BODHA 19

“VYAPRITESHU- INDRIYESHU-ATMA VYAPAREEVA- AVIVEKINAM

DRISYATE ABRESHU DHAVATSU DHAVANNIVA YATHA- SASI.”

“The moon seems to be running as the clouds move in the firmament. Likewise to the non discriminating individual the ATMAN appears to be active when it is observed through the functions of the sense organs.”

When the Eternal Self illuminates the life of the perishable individual, it appears as if the SELF itself is acting! But actually the actions and movements are of the sense organs or indriyas and are not of the Self. SELF is the Life Spark in us and the sole nourisher of all life. It provides the organs the power for  such manifestations. As an illustration, the steam in the engine supplies the power for the locomotive to pull the train and the carriages. It is bereft of any favor or prejudice against any traveler. In fact it has no destination. Similarly, the Supreme ATMAN, expressing itself through the body, mind and the intellect seems to act. But actually the SELF does not participate in any activity of the sheaths or layers. There is no gain for the SELF through any such activity! The SELF is the substratum for all thoughts and actions and it is through the Light of the SELf they are recognized and experienced. Individual life and cosmic order would be extinct without the Omnipotence of the Supreme SELF!

A common man without the power of discrimination—Aviveki—does not perceive the truth behind. He mistakes the activity of the non- Self as that of the SELF though IT is an ‘unbiased Witness and detached observer.’ ’Sankara, in almost every one of the stanzas gives a comparison without which the existence of the ‘real SELF’ as the ‘Immaculate, ever uncontaminated by the frolics of the ‘unreal’ cannot be indicated. The example given here, by Sankara, is that of the moon which appears to the ignorant people as moving because of the clouds that pass in front of it. It is a common experience for children who think that the moon is running fast in the sky. In fact the clouds are moving fast in the sky creating an illusion that the moon is moving fast. Similar is the experience of the passenger in a train. Sitting by the window, he observes that the trees, and other objects outside are moving very fast as the train moves fast. When the train runs slow they appear to move slowly. In fact it is the train that moves fast or slow but not the trees and other objects. How can the trees and other objects run or move fast or slow? It is absolutely impossible! The point is that the objects observed gather to themselves the  properties of the medium through which we observe!

The Infinite SELF when seen through the restlessness of the body, mind and intellect, looks as though IT is agitated and active. With sufficient mental balance and scientific observation of life, a student can easily recognize that all agitations belong to the matter layers in us and the SELF is never involved in them. in short, the moon appears to move because we look at it through a moving medium! Life is considered as dynamic, active, and ever pulsating.  In fact, Life as such is not active. The vehicles thrilled by life act and these actions are super imposed on the Self and hence the SELF seems to be active!

When the mind is agitated the SELF seems to be agitated. But the Self has no such agitations. It is dispassionate, silent, steady and firm.  These agitations are only on the surface of the mind! We have to understand, therefore, that the functions of the different layers of matter are wrongly super imposed on the glorious SELF. One can realize ITs Infinitude and full Divinity without the intervention of matter sheaths--- the pancha kosas!

 

 

ATMA, THE WITNESS ONLY ATMA BODHA 18

 

ATMA,ONLY A WITNESS.  ATMA BODHA 18

DEHENDRIYA – MANO- BUDDHI- PRAKRITIBHYO VILAKSHANAM

TADVRITTI SAKSHINAMVIDYAD ATMANAM RAJAVAT- SADA

“ONE SHOULD UNDERSTAND THAT THE ATMAN IS ALWAYS SIMILAR TO THE KING. IT IS DISTINCT FROM THE BODY, SENSES, MIND AND INTELLECT ALL OF WHICH CONSTITUTE MATTER OR PRAKRITI. ATMA IS THE WITNESS OF THEIR FUNCTIONS.”

The pity with mortal man is that he identifies himself with the body!  He is totally ignorant that the ATMA is distinct from the body, senses and the mind. All human suffering is because of this misunderstanding. The body is, after all , the place where the ATMA resides. The Katha Upanishad proclaims: “Know that the SELF is like the lord of the chariot and the body is the chariot. Know that the intellect is the charioteer and the mind the reins.  The senses, they say, are the horses, the objects of the senses their roads.When the SELF is in union with the body, the senses and the mind, the wise call HIM the enjoyer.”In our ignorance we think that the Atma suffers when we suffer! We feel that the Atma enjoys when we enjoy! In this manner, we attribute all our actions and feelings to the Atma which exposes our lack of understanding.

 The Vedas and the Upanishads declare that the pure Intelligence All-pervading Brahman is to be understood as distinct from and beyond the physical equipments constituted of the body, mind and intellect.  The SELF or the Brahman is the Supreme Illuminator who illuminates the  complex working of the intellect, the grosser thoughts of the mind and the still grosser physical movements. Despite this seemingly interested association ----illumination, the SELF  is ever a mere ‘witness’ but never a participant. Katha Upanishad very clearly states the paramount significance of the ATMA or 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 (katha Upanishad 7)  That which illuminates is different from that which is illuminated.

In his inimitable way Sankara gives the illustration of the King presiding over the drama and dance in the darbar hall.While dance and drama continues unabated, the King is a silent witness! Similarly the Atman is a witness of the drama of life taking place in the body and the world outside-----the microcosmic and macrocosmic existence! All aspects of our inner and outer subjective life include the ideas of good and bad, knowledge of right and wrong, sorrow and joy, appreciation of beauty and ugliness, sense of duty and neglect and the actions of the physical body. All these things are illumined for us by that One Awareness, the pure Consciousness! But while illuminating all these feelings and activities, It stands aloof and does not identify itself with the happenings in the entire cosmic order. At the same time It does not identify itself with what happens within ourselves in the different layers of matter! In short,  It is NOT the sharer of the experience; Its role is that of an observer like the King in his Darbar Hall.  It is a non-partisan in all affairs, disinterested in all affairs and yet All- powerful. ( Rajavat)

“ Reflecting  the qualities of all the senses and yet devoid of all the senses, It is the Lord and the ruler of all, It is the great refuge  of all.”----SWETASVATAROPANISHAD  III (Up I I I) I I

“He it is that leads the life-breath upwards and casts the lower breath downwards. All the senses minister to HIM, theAdorable, who is seated in the centre.”------KATHOPANISHAD  V (Up. I I. 2) 3

WHERE DOES THE ATMA SHINE? ATMA BODHA 17

                                         

                                            WHERE DOES ATMA SHINE? ATMA BODHA 17

SADA SARVAGATO-PYATMA NA SARVATRA-AVABHASATHE

a BUDDHAVEVA-AVABHASETA SWACHESHU PRATIBIMBAVAt

“THOUGH HE IS ALL-PERVADING THE ATMAN DOES NOT SHINE IN EVERYTHING. HE MANIFESTS ONLY IN THE INNER EQUIPMENT, THE INTELLE#CT (BUDDHI) JUST AS THE REFLECTION INA CLEAN MIRROR”  

“As a spider moves along its threads, and as from a fire tiny sparks fly in all directions, even so from the 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.” (Brihadaranyakopanishad) The Atman is infinite by nature. It is All pervading “Ekah Paratma bahu dehavarthi.”  We understand that Atma  is  embedded in every creature in the universe. Is it possible for anyone to perceive the Atma? It is absolutely impossible. It is available in the cognition of all objects. The mirror reflects all objects. But if it is covered with dust and other materials no reflection can be seen. It is because the reflecting surface is tainted and full of dirt. But if the dust and dirt are removed completely the mirror gets back its quality of total reflection.

Sri Sankara thus gives us the simple and well known simile of the mirror and its reflection to drive home the point.  Atma is there in all of us. But we cannot easily realize it as we are all enveloped by maya or illusion. We are steeped in avidya and there is a very thick layer of ignorance. Our mind and intellect are not pure. We are involved in Samsara and incapable of thinking on lofty subjects like the SELF or SOUL.  It is the PURE INTE#LLECT (Buddhi) alone that can realize the SELF ( Atma- tatva) in all its essential  splendor just as in a clear polished mirror we  see our reflection distinctly. According to the principles of reflection our faces are reflected everywhere on all objects. According to Physics light falling on the object gets reflected and these reflected light rays again get reflected at the reflecting surface; and when they fall on our retina we see the reflection. This process goes on even on a granite rough wall-surface but we don’t see our reflection there.

 As an illustration we can take the Central Government stationed in Delhi. Does it mean that the government is in Delhi only and not in other parts of the nation? The Government may have its headquarters in New Delhi but even in a little home away in the south, the overall hold and grace of the Government falls equally. On every inch of the country it has its sway. Its laws are applicable throughout the length and breadth of the land. Yet to meet the Government one must go to New Delhi. Similarly, even though the Lord,  the Supreme Brahman, the substratum  for all this plurality is within us, as well as ‘without’ us, it is only in the subtle intellect ( Buddhi)  purified and steadied  that can clearly see fully “reflected.

The body is gross and our mind is always agitated over something or other.  So it is in the “subtle intellect” that one can learn by practice to be calm and steady. In that serenity and quietitude of a   settled and pure mind the radiant SELF is recognized just as we see clearly our own image only in a steady clear mirror!

Sankara’s simile of the clean mirror is apt and quite relevant. It is the experience of all  that no reflection is possible if the mirror is laden with dirt and dust. Even in our homes we wipe the mirror to see our reflection clearly.  How is it possible to realize the Atma with an intellect which is full of many impurities? Hence the comparison of the intellect to the mirror and the need for cleaning it thoroughly for realizing the Atman!WHERE DOES ATMA SHINE? ATMA BODHA 17

SADA SARVAGATO-PYATMA NA SARVATRA-AVABHASATHE

a BUDDHAVEVA-AVABHASETA SWACHESHU PRATIBIMBAVAt

“THOUGH HE IS ALL-PERVADING THE ATMAN DOES NOT SHINE IN EVERYTHING. HE MANIFESTS ONLY IN THE INNER EQUIPMENT, THE INTELLE#CT (BUDDHI) JUST AS THE REFLECTION INA CLEAN MIRROR”  

“As a spider moves along its threads, and as from a fire tiny sparks fly in all directions, even so from the 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.” (Brihadaranyakopanishad) The Atman is infinite by nature. It is All pervading “Ekah Paratma bahu dehavarthi.”  We understand that Atma  is  embedded in every creature in the universe. Is it possible for anyone to perceive the Atma? It is absolutely impossible. It is available in the cognition of all objects. The mirror reflects all objects. But if it is covered with dust and other materials no reflection can be seen. It is because the reflecting surface is tainted and full of dirt. But if the dust and dirt are removed completely the mirror gets back its quality of total reflection.

Sri Sankara thus gives us the simple and well known simile of the mirror and its reflection to drive home the point.  Atma is there in all of us. But we cannot easily realize it as we are all enveloped by maya or illusion. We are steeped in avidya and there is a very thick layer of ignorance. Our mind and intellect are not pure. We are involved in Samsara and incapable of thinking on lofty subjects like the SELF or SOUL.  It is the PURE INTE#LLECT (Buddhi) alone that can realize the SELF ( Atma- tatva) in all its essential  splendor just as in a clear polished mirror we  see our reflection distinctly. According to the principles of reflection our faces are reflected everywhere on all objects. According to Physics light falling on the object gets reflected and these reflected light rays again get reflected at the reflecting surface; and when they fall on our retina we see the reflection. This process goes on even on a granite rough wall-surface but we don’t see our reflection there.

 As an illustration we can take the Central Government stationed in Delhi. Does it mean that the government is in Delhi only and not in other parts of the nation? The Government may have its headquarters in New Delhi but even in a little home away in the south, the overall hold and grace of the Government falls equally. On every inch of the country it has its sway. Its laws are applicable throughout the length and breadth of the land. Yet to meet the Government one must go to New Delhi. Similarly, even though the Lord,  the Supreme Brahman, the substratum  for all this plurality is within us, as well as ‘without’ us, it is only in the subtle intellect ( Buddhi)  purified and steadied  that can clearly see fully “reflected.

The body is gross and our mind is always agitated over something or other.  So it is in the “subtle intellect” that one can learn by practice to be calm and steady. In that serenity and quietitude of a   settled and pure mind the radiant SELF is recognized just as we see clearly our own image only in a steady clear mirror!

Sankara’s simile of the clean mirror is apt and quite relevant. It is the experience of all  that no reflection is possible if the mirror is laden with dirt and dust. Even in our homes we wipe the mirror to see our reflection clearly.  How is it possible to realize the Atma with an intellect which is full of many impurities? Hence the comparison of the intellect to the mirror and the need for cleaning it thoroughly for realizing the Atman!WHERE DOES ATMA SHINE? ATMA BODHA 17

SADA SARVAGATO-PYATMA NA SARVATRA-AVABHASATHE

a BUDDHAVEVA-AVABHASETA SWACHESHU PRATIBIMBAVAt

“THOUGH HE IS ALL-PERVADING THE ATMAN DOES NOT SHINE IN EVERYTHING. HE MANIFESTS ONLY IN THE INNER EQUIPMENT, THE INTELLE#CT (BUDDHI) JUST AS THE REFLECTION INA CLEAN MIRROR”  

“As a spider moves along its threads, and as from a fire tiny sparks fly in all directions, even so from the 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.” (Brihadaranyakopanishad) The Atman is infinite by nature. It is All pervading “Ekah Paratma bahu dehavarthi.”  We understand that Atma  is  embedded in every creature in the universe. Is it possible for anyone to perceive the Atma? It is absolutely impossible. It is available in the cognition of all objects. The mirror reflects all objects. But if it is covered with dust and other materials no reflection can be seen. It is because the reflecting surface is tainted and full of dirt. But if the dust and dirt are removed completely the mirror gets back its quality of total reflection.

Sri Sankara thus gives us the simple and well known simile of the mirror and its reflection to drive home the point.  Atma is there in all of us. But we cannot easily realize it as we are all enveloped by maya or illusion. We are steeped in avidya and there is a very thick layer of ignorance. Our mind and intellect are not pure. We are involved in Samsara and incapable of thinking on lofty subjects like the SELF or SOUL.  It is the PURE INTE#LLECT (Buddhi) alone that can realize the SELF ( Atma- tatva) in all its essential  splendor just as in a clear polished mirror we  see our reflection distinctly. According to the principles of reflection our faces are reflected everywhere on all objects. According to Physics light falling on the object gets reflected and these reflected light rays again get reflected at the reflecting surface; and when they fall on our retina we see the reflection. This process goes on even on a granite rough wall-surface but we don’t see our reflection there.

 As an illustration we can take the Central Government stationed in Delhi. Does it mean that the government is in Delhi only and not in other parts of the nation? The Government may have its headquarters in New Delhi but even in a little home away in the south, the overall hold and grace of the Government falls equally. On every inch of the country it has its sway. Its laws are applicable throughout the length and breadth of the land. Yet to meet the Government one must go to New Delhi. Similarly, even though the Lord,  the Supreme Brahman, the substratum  for all this plurality is within us, as well as ‘without’ us, it is only in the subtle intellect ( Buddhi)  purified and steadied  that can clearly see fully “reflected.

The body is gross and our mind is always agitated over something or other.  So it is in the “subtle intellect” that one can learn by practice to be calm and steady. In that serenity and quietitude of a   settled and pure mind the radiant SELF is recognized just as we see clearly our own image only in a steady clear mirror!

Sankara’s simile of the clean mirror is apt and quite relevant. It is the experience of all  that no reflection is possible if the mirror is laden with dirt and dust. Even in our homes we wipe the mirror to see our reflection clearly.  How is it possible to realize the Atma with an intellect which is full of many impurities? Hence the comparison of the intellect to the mirror and the need for cleaning it thoroughly for realizing the Atman!WHERE DOES ATMA SHINE? ATMA BODHA 17

SADA SARVAGATO-PYATMA NA SARVATRA-AVABHASATHE

a BUDDHAVEVA-AVABHASETA SWACHESHU PRATIBIMBAVAt

“THOUGH HE IS ALL-PERVADING THE ATMAN DOES NOT SHINE IN EVERYTHING. HE MANIFESTS ONLY IN THE INNER EQUIPMENT, THE INTELLE#CT (BUDDHI) JUST AS THE REFLECTION INA CLEAN MIRROR”  

“As a spider moves along its threads, and as from a fire tiny sparks fly in all directions, even so from the 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.” (Brihadaranyakopanishad) The Atman is infinite by nature. It is All pervading “Ekah Paratma bahu dehavarthi.”  We understand that Atma  is  embedded in every creature in the universe. Is it possible for anyone to perceive the Atma? It is absolutely impossible. It is available in the cognition of all objects. The mirror reflects all objects. But if it is covered with dust and other materials no reflection can be seen. It is because the reflecting surface is tainted and full of dirt. But if the dust and dirt are removed completely the mirror gets back its quality of total reflection.

Sri Sankara thus gives us the simple and well known simile of the mirror and its reflection to drive home the point.  Atma is there in all of us. But we cannot easily realize it as we are all enveloped by maya or illusion. We are steeped in avidya and there is a very thick layer of ignorance. Our mind and intellect are not pure. We are involved in Samsara and incapable of thinking on lofty subjects like the SELF or SOUL.  It is the PURE INTE#LLECT (Buddhi) alone that can realize the SELF ( Atma- tatva) in all its essential  splendor just as in a clear polished mirror we  see our reflection distinctly. According to the principles of reflection our faces are reflected everywhere on all objects. According to Physics light falling on the object gets reflected and these reflected light rays again get reflected at the reflecting surface; and when they fall on our retina we see the reflection. This process goes on even on a granite rough wall-surface but we don’t see our reflection there.

 As an illustration we can take the Central Government stationed in Delhi. Does it mean that the government is in Delhi only and not in other parts of the nation? The Government may have its headquarters in New Delhi but even in a little home away in the south, the overall hold and grace of the Government falls equally. On every inch of the country it has its sway. Its laws are applicable throughout the length and breadth of the land. Yet to meet the Government one must go to New Delhi. Similarly, even though the Lord,  the Supreme Brahman, the substratum  for all this plurality is within us, as well as ‘without’ us, it is only in the subtle intellect ( Buddhi)  purified and steadied  that can clearly see fully “reflected.

The body is gross and our mind is always agitated over something or other.  So it is in the “subtle intellect” that one can learn by practice to be calm and steady. In that serenity and quietitude of a   settled and pure mind the radiant SELF is recognized just as we see clearly our own image only in a steady clear mirror!

Sankara’s simile of the clean mirror is apt and quite relevant. It is the experience of all  that no reflection is possible if the mirror is laden with dirt and dust. Even in our homes we wipe the mirror to see our reflection clearly.  How is it possible to realize the Atma with an intellect which is full of many impurities? Hence the comparison of the intellect to the mirror and the need for cleaning it thoroughly for realizing the Atman! 

WHERE DOES ATMA SHINE? ATMA BODHA 17

SADA SARVAGATO-PYATMA NA SARVATRA-AVABHASATHE

a BUDDHAVEVA-AVABHASETA SWACHESHU PRATIBIMBAVAt

“THOUGH HE IS ALL-PERVADING THE ATMAN DOES NOT SHINE IN EVERYTHING. HE MANIFESTS ONLY IN THE INNER EQUIPMENT, THE INTELLE#CT (BUDDHI) JUST AS THE REFLECTION INA CLEAN MIRROR”  

“As a spider moves along its threads, and as from a fire tiny sparks fly in all directions, even so from the 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.” (Brihadaranyakopanishad) The Atman is infinite by nature. It is All pervading “Ekah Paratma bahu dehavarthi.”  We understand that Atma  is  embedded in every creature in the universe. Is it possible for anyone to perceive the Atma? It is absolutely impossible. It is available in the cognition of all objects. The mirror reflects all objects. But if it is covered with dust and other materials no reflection can be seen. It is because the reflecting surface is tainted and full of dirt. But if the dust and dirt are removed completely the mirror gets back its quality of total reflection.

Sri Sankara thus gives us the simple and well known simile of the mirror and its reflection to drive home the point.  Atma is there in all of us. But we cannot easily realize it as we are all enveloped by maya or illusion. We are steeped in avidya and there is a very thick layer of ignorance. Our mind and intellect are not pure. We are involved in Samsara and incapable of thinking on lofty subjects like the SELF or SOUL.  It is the PURE INTE#LLECT (Buddhi) alone that can realize the SELF ( Atma- tatva) in all its essential  splendor just as in a clear polished mirror we  see our reflection distinctly. According to the principles of reflection our faces are reflected everywhere on all objects. According to Physics light falling on the object gets reflected and these reflected light rays again get reflected at the reflecting surface; and when they fall on our retina we see the reflection. This process goes on even on a granite rough wall-surface but we don’t see our reflection there.

 As an illustration we can take the Central Government stationed in Delhi. Does it mean that the government is in Delhi only and not in other parts of the nation? The Government may have its headquarters in New Delhi but even in a little home away in the south, the overall hold and grace of the Government falls equally. On every inch of the country it has its sway. Its laws are applicable throughout the length and breadth of the land. Yet to meet the Government one must go to New Delhi. Similarly, even though the Lord,  the Supreme Brahman, the substratum  for all this plurality is within us, as well as ‘without’ us, it is only in the subtle intellect ( Buddhi)  purified and steadied  that can clearly see fully “reflected.

The body is gross and our mind is always agitated over something or other.  So it is in the “subtle intellect” that one can learn by practice to be calm and steady. In that serenity and quietitude of a   settled and pure mind the radiant SELF is recognized just as we see clearly our own image only in a steady clear mirror!

Sankara’s simile of the clean mirror is apt and quite relevant. It is the experience of all  that no reflection is possible if the mirror is laden with dirt and dust. Even in our homes we wipe the mirror to see our reflection clearly.  How is it possible to realize the Atma with an intellect which is full of many impurities? Hence the comparison of the intellect to the mirror and the need for cleaning it thoroughly for realizing the Atman!

ATMA BODHA 16

                                                           

 ATMA BODHA 16

VAPUS TUSHADIBHIH KOSAIH YUKTAM YUKTYA AVAGHATATAH
     ATMANA-MANTARAM SUDDHAM VIVICHYAT TANDULAM YATHA

“Through the process of discrimination, self  analysis and logical contemplation  one should  separate the pure Self within  from the kosas or sheaths as one separates the rice  from the husk, bran etc that cover it.”

As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara  gives  the beautiful example of how rice is obtained by removing the husk, bran etc from  the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed   by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure”  and uncontaminated state.

Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.

After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’  It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’

Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.

 Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.

Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for!  Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman!  This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda  which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!

In order to realize the Brahman we have to negate the physical and mental  equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA.  Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his  spiritual status as the Eternal Self!!

  

 ATMA BODHA 16

VAPUS TUSHADIBHIH KOSAIH YUKTAM YUKTYA AVAGHATATAH
     ATMANA-MANTARAM SUDDHAM VIVICHYAT TANDULAM YATHA

“Through the process of discrimination, self  analysis and logical contemplation  one should  separate the pure Self within  from the kosas or sheaths as one separates the rice  from the husk, bran etc that cover it.”

As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara  gives  the beautiful example of how rice is obtained by removing the husk, bran etc from  the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed   by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure”  and uncontaminated state.

Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.

After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’  It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’

Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.

 Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.

Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for!  Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman!  This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda  which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!

In order to realize the Brahman we have to negate the physical and mental  equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA.  Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his  spiritual status as the Eternal Self!!

  

 ATMA BODHA 16

VAPUS TUSHADIBHIH KOSAIH YUKTAM YUKTYA AVAGHATATAH
     ATMANA-MANTARAM SUDDHAM VIVICHYAT TANDULAM YATHA

“Through the process of discrimination, self  analysis and logical contemplation  one should  separate the pure Self within  from the kosas or sheaths as one separates the rice  from the husk, bran etc that cover it.”

As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara  gives  the beautiful example of how rice is obtained by removing the husk, bran etc from  the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed   by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure”  and uncontaminated state.

Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.

After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’  It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’

Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.

 Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.

Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for!  Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman!  This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda  which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!

In order to realize the Brahman we have to negate the physical and mental  equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA.  Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his  spiritual status as the Eternal Self!!

  

 ATMA BODHA 16

VAPUS TUSHADIBHIH KOSAIH YUKTAM YUKTYA AVAGHATATAH
     ATMANA-MANTARAM SUDDHAM VIVICHYAT TANDULAM YATHA

“Through the process of discrimination, self  analysis and logical contemplation  one should  separate the pure Self within  from the kosas or sheaths as one separates the rice  from the husk, bran etc that cover it.”

As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara  gives  the beautiful example of how rice is obtained by removing the husk, bran etc from  the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed   by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure”  and uncontaminated state.

Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.

After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’  It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’

Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.

 Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.

Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for!  Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman!  This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda  which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!

In order to realize the Brahman we have to negate the physical and mental  equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA.  Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his  spiritual status as the Eternal Self!!

  

 ATMA BODHA 16

VAPUS TUSHADIBHIH KOSAIH YUKTAM YUKTYA AVAGHATATAH
     ATMANA-MANTARAM SUDDHAM VIVICHYAT TANDULAM YATHA

“Through the process of discrimination, self  analysis and logical contemplation  one should  separate the pure Self within  from the kosas or sheaths as one separates the rice  from the husk, bran etc that cover it.”

As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara  gives  the beautiful example of how rice is obtained by removing the husk, bran etc from  the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed   by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure”  and uncontaminated state.

Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.

After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’  It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’

Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.

 Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.

Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for!  Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman!  This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda  which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!

In order to realize the Brahman we have to negate the physical and mental  equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA.  Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his  spiritual status as the Eternal Self!!

  

 ATMA BODHA 16

VAPUS TUSHADIBHIH KOSAIH YUKTAM YUKTYA AVAGHATATAH
     ATMANA-MANTARAM SUDDHAM VIVICHYAT TANDULAM YATHA

“Through the process of discrimination, self  analysis and logical contemplation  one should  separate the pure Self within  from the kosas or sheaths as one separates the rice  from the husk, bran etc that cover it.”

As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara  gives  the beautiful example of how rice is obtained by removing the husk, bran etc from  the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed   by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure”  and uncontaminated state.

Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.

After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’  It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’

Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.

 Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.

Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for!  Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman!  This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda  which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!

In order to realize the Brahman we have to negate the physical and mental  equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA.  Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his  spiritual status as the Eternal Self!!

  

 ATMA BODHA 16

VAPUS TUSHADIBHIH KOSAIH YUKTAM YUKTYA AVAGHATATAH
     ATMANA-MANTARAM SUDDHAM VIVICHYAT TANDULAM YATHA

“Through the process of discrimination, self  analysis and logical contemplation  one should  separate the pure Self within  from the kosas or sheaths as one separates the rice  from the husk, bran etc that cover it.”

As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara  gives  the beautiful example of how rice is obtained by removing the husk, bran etc from  the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed   by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure”  and uncontaminated state.

Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.

After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’  It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’

Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.

 Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.

Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for!  Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman!  This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda  which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!

In order to realize the Brahman we have to negate the physical and mental  equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA.  Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his  spiritual status as the Eternal Self!!

  

 vATMA BODHA 16

VAPUS TUSHADIBHIH KOSAIH YUKTAM YUKTYA AVAGHATATAH
     ATMANA-MANTARAM SUDDHAM VIVICHYAT TANDULAM YATHA

“Through the process of discrimination, self  analysis and logical contemplation  one should  separate the pure Self within  from the kosas or sheaths as one separates the rice  from the husk, bran etc that cover it.”

As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara  gives  the beautiful example of how rice is obtained by removing the husk, bran etc from  the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed   by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure”  and uncontaminated state.

Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.

After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’  It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’

Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.

 Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.

Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for!  Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman!  This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda  which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!

In order to realize the Brahman we have to negate the physical and mental  equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA.  Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his  spiritual status as the Eternal Self!!

  

 

ATMA BODHA 16

VAPUS TUSHADIBHIH KOSAIH YUKTAM YUKTYA AVAGHATATAH
     ATMANA-MANTARAM SUDDHAM VIVICHYAT TANDULAM YATHA

“Through the process of discrimination, self  analysis and logical contemplation  one should  separate the pure Self within  from the kosas or sheaths as one separates the rice  from the husk, bran etc that cover it.”

As Sankara has said earlier the Self is inextricably interfused with the Five sheaths or kosas. How can we visualize the greatness and glory of the All-pervadingSelf and the Supreme Truth in us? The Spirit is mixed up with Matter and it is quite a challenge for the sadhaka to extract the Spirit from the Matter. Sankara  gives  the beautiful example of how rice is obtained by removing the husk, bran etc from  the paddy. This has to be done with our God given gift of discrimination. It is through this process that we can distinguish the real from the unreal. Various impurities superimposed   by us upon the Self have to be discarded. We have to delve deep into the dark Avidya which has dimmed the light of the Real Self! IT has to be realized in its “Pure”  and uncontaminated state.

Taittiriya Upanishad- Bhruguvalli describes how Bhrugu, son of Varuna, went in search of Brahman. First, he performed penance and found Annam or Food to be Brahman. All beings are born of annam, live by it and finally merge into it. So he concluded that Annam is Brahman. But the doubt persisted and he seriously analyzed and knew that Annam cannot be equated to Brahman. Annam is created by Brahman. What is created is ephemeral and cannot last long. But Brahman is Nithya, permanent and everlasting. So Bhrugu went to his father Varuna and wanted to know more about the Brahman. He was asked to do penance again.

After severe penance Bhrugu felt that Prana is Brahman. All beings are born from Prana, live by Prana and merge into it finally. Hence it can be considered as Brahman. But the doubt remained and he had his own reservations. Prana is Jada or inert! ,without awareness or ‘chaitanya.’  It cannot be called Brahman because Brahman is full of awareness or ‘Chaitanya.’

Continuing his search by sitting in severe penance, Bhrugu felt that Manas or mind can be equal to the Brahman. But manas is full of sankalpa and vikalpa –expectatios and disappointments. But Brahman is ‘Nischala ‘steady. So, Bhrugu concluded that Manas cannot be called as Brahman.

 Once again Bhrugu meditated and felt that Vijnana or Knowledge may be called Brahman. He realized soon that though it is responsible for all creation, protection and destruction, it can never be equal to the Brahman.

Finally, Bhrugu pitched on Ananda or Bliss and decided that it is the Brahman that he was searching for!  Beings are born of Ananda, exist in Ananda and finally merge in Ananda! Hence it is Ananda which is equal to the Brahman!  This vidya has attained completion and fulfillment in the famous “ Hrudayakasa” the inner cave of intellect ( buddhi guha) as also in the form of Ananda  which is Adwaita. One who rejects the five kosas and recognizes Ananda or Bliss as Brahman is fixed as Brahman!!

In order to realize the Brahman we have to negate the physical and mental  equipments within us and remove the dirt and dust deposited on the Immortal and Glorious Self or the ATMA.  Then alone can it be realized as the Pure Consciousness. When the earnest Seeker experiences the Truth within himself, he becomes detached from all the sheaths or Kosas for they are his personality layers. Wisdom dawns on him that the Soul is different from the layers leading to Infinite Knowledge and Absolute Bliss! This in turn makes him realize his  spiritual status as the Eternal Self!!

  

 

THE ATMA AND THE PANCHA KOSHAS

PANCHAKOSADI YOGENA TAT-TANMAYA EVA STHITAH

SUDDHATMA NEELAVASTRADI YOGENA SPATIKO YATHA

Because of its identification with the five koshas  or sheaths ATMAN seems to have borrowed  their qualities upon itself. Like in the case of a crystal which seems to gather unto itself color of the blue cloth in its vicinity.

Sankara points out, in this verse, how the perfect and immaculate Self is contaminated by the impure and imperfect surroundings! The nature of Self  is absolute purity.  It is the same everywhere. The infinite Atma is never contaminated by the finite objects in creation. Nor is it spoiled by the different layers of matter arising out of our non-apprehension of the Truth.  We wrongly imagine that this Supreme Self, in association with the imperfect objects and conditioned by various limitations, attaches to itself the bad odor of  the five sheaths or koshas  when Life is expressed  through the mind and the sense organs.  Any super imposition on the Self can never change the basic nature of the Self.  In the example of the rope and the serpent, the latter’s venom cannot poison the rope, its substratum!

The personality of man is divided into five layers depending on their  distinct functions. These are called as the PANCHA KOSAS- the five sheaths. They are : 1 Annamaya Kosa  - Food sheath 2  Pranamaya Kosa-  Vital air sheath 3 Manomaya Kosa – Mental Sheath 4 Vijnanamaya Kosa –Intellectual Sheath   5Anandamaya Kosa-Bliss Sheath.

Taittiriya Upanishad ,in its Bhruguvalli  4 ( iii)describes  these five kosas and the experience of  Bhrugu, the son of Varuna. Anxious to understand the nature of BRAHMAN, Bhrugu approaches his father to explain it. Bhrugu was asked to perform tapas and find out the nature of Brahman. After performing penance and after very careful analysis he found that  Annam- Food is the Brahman as beings are born out of annam and merge into it at death. He went to Varuna and wanted to know more about Brahman. His father asked him to continue tapas and find it for himself. Bhrugu sat in severe penance and found Prana to be the Brahman since all beings are born out of Prana and merge into it after death. He was not satisfied. He wanted to know more about the Brahman and approached his father. Varuna again asked Bhrugu to continue penance and get clarification. After contemplation, Bhrugu found manas or mind to be the Brahman as all beings are born out of it and finally merge into it. Continuing his tapas, as directed by his father, Bhrugu found intellect as the Brahman since all beings are born of the world of the Five Elements, live and merge again into it. Not satisfied with this experience, he again met his father to know more about the Brahman.  Continuing his tapas, he found that Ananda or BLISS to be the Brahman. All beings are born of Ananda, enjoy Bliss and merge into Ananda!

Associations and super impositions have their effects on the original object. The original object may look different on account of the proximity of those associations. But in fact the original object does not undergo any change because of that. A clear glass tumbler catches the color of the table cloth on which it is placed. Similarly, we identify our nature with the Five sheaths or kosas  due to close association. We have to remember that the pure SELF, though it is surrounded by the five sheaths, is never contaminated. ANNAMAYA KOSA represents the gross physical structure, and the anatomy of the body. PRANAMAYA KOSA stands for the vital air sheath and the physiology of the body. MANOMAYA KOSA stands for mental health and psychology. VIJNANAMAYA KOSA is the intellectual aspect of the body. ANANDAMAYA KOSA,  finally is the Bliss sheath of our body. The SELF or the ATMAN can never borrow extraneous qualities or color! It is pure, uncontaminated and effulgent!  We should not be misled by the  seeming identification with nearby objects .   

  

CAUSAL BODY ATMA BODHA 14

                                              

THE CAUSAL BODY ATMA BODHA 14

ANADYAVIDYA ANIRVACHYA KARANO-PADHi-RUCHYATE

UPADHI TRITAYADANYAM ATMANA-MAVADHARATET

“The indescribable and beginingless AVIDYA is the CAUSAL BODY.  Know for certain that the Atman is other than these three conditioning bodies(upadhis)

When there is the accidental non- apprehension of the Real, the cause has to be seen in the illusion that has been created. It is then the misapprehension begins. The reality of a thing is veiled or covered. This is otherwise called Avarana. Here the truth is not known. This is the reason why we are forced to misinterpret the reality as our imagination is misdirected This aspect is called VIKSHEPA. The delusory projection thus caused is called ADHYASA. When the intellect is clouded by ignorance or Avidya, the mind is in agitation and sees a picture of dark despair! Because of this ignorance the misunderstanding of the spirit begins. Identifying with the layers, the delusory sense of individuality lifts its head. Thus this ego experiences the pains and agony of mortal existence or ‘Samsar.

This Avidya is called the Causal Body because, this ignorance of an Eternal spiritual perfection is the cause for all our insatiable desires in the intellect, thoughts in the mind, and actions through the body. The Gross and Subtle Bodies are the products of AVIDYA and so it is called Causal Body.

 The word Anadi can be split as NA + Adi= that which has no beginning. It is rather very difficult for the aspirants of Vedanta to accept and assimilate the meaning. Sankara describes Avidya as indescribable.  We can express, explain or describe a thing only if it exists. It is very difficult to explain Avidya because it  cannot bring fully perception, feeling and thought within our experience. Avidya can neither be said as existent nor as nonexistent ( or both). Therefore, it is inexplicable. Avidya is called primal IGNORANCE. It takes the non eternal as eternal, the impure to be pure, the pain producing to be pleasure producing, and the non – Atman to be Atman!

Vedanta is defined as BRAHMA VIDYA. It is a description of the Brahman or the SELF or the Atman. It has nothing to do with Avidya. The seeker has come to the teacher seeking knowledge and not seeking to realize Ignorance which is impossible. Is it possible to see darkness if you hold a torch and go in seaech of it?vvvvv

THE CAUSAL BODY ATMA BODHA 14

ANADYAVIDYA ANIRVACHYA KARANO-PADHi-RUCHYATE

UPADHI TRITAYADANYAM ATMANA-MAVADHARATET

“The indescribable and beginingless AVIDYA is the CAUSAL BODY.  Know for certain that the Atman is other than these three conditioning bodies(upadhis)

When there is the accidental non- apprehension of the Real, the cause has to be seen in the illusion that has been created. It is then the misapprehension begins. The reality of a thing is veiled or covered. This is otherwise called Avarana. Here the truth is not known. This is the reason why we are forced to misinterpret the reality as our imagination is misdirected This aspect is called VIKSHEPA. The delusory projection thus caused is called ADHYASA. When the intellect is clouded by ignorance or Avidya, the mind is in agitation and sees a picture of dark despair! Because of this ignorance the misunderstanding of the spirit begins. Identifying with the layers, the delusory sense of individuality lifts its head. Thus this ego experiences the pains and agony of mortal existence or ‘Samsar.

This Avidya is called the Causal Body because, this ignorance of an Eternal spiritual perfection is the cause for all our insatiable desires in the intellect, thoughts in the mind, and actions through the body. The Gross and Subtle Bodies are the products of AVIDYA and so it is called Causal Body.

 The word Anadi can be split as NA + Adi= that which has no beginning. It is rather very difficult for the aspirants of Vedanta to accept and assimilate the meaning. Sankara describes Avidya as indescribable.  We can express, explain or describe a thing only if it exists. It is very difficult to explain Avidya because it  cannot bring fully perception, feeling and thought within our experience. Avidya can neither be said as existent nor as nonexistent ( or both). Therefore, it is inexplicable. Avidya is called primal IGNORANCE. It takes the non eternal as eternal, the impure to be pure, the pain producing to be pleasure producing, and the non – Atman to be Atman!

Vedanta is defined as BRAHMA VIDYA. It is a description of the Brahman or the SELF or the Atman. It has nothing to do with Avidya. The seeker has come to the teacher seeking knowledge and not seeking to realize Ignorance which is impossible. Is it possible to see darkness if you hold a torch and go in seaech of it?