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”

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