ATMA BODHA 68

ATMA BODHA 68

                        “DIG-DESA-KALADY-ANAPEKSHYA SARVAGAM SEETADI-HRIT- NITYA-SUKHAM

YAH-SWATMA-TEERTHAM-BHAJATE-VINISHKRIYAH SA-SARVAVIT-SARVAGATO-AMRUTO-BHAVET”

                                                          ETYA-ATMA BHODHAH-SAMAPTAH

“HE SHOULD RENOUNCE ALL ACTIVITIES AND BE FREE FROM ALL LIMITATIONS OF TIME, SPACE AND DIRECTION. HE SHOULD WORSHIP HIS OWN ATMAN WHICH IS PRESENT EVERYWHERE AND WHICH IS THE DESTROYER OF HEAT AND COLD. IT IS ETERNAL BLISS AND STAINLESS.SUCH A PERSON BECOMES AII-KNOWING AND ALL-PERVADING AND ATTAINS IMMORTALITYTHEREAFTER.”

The sun always shines on the sea whether it is stormy or calm. Similarly the pure ATMAN, the Truth behind time, space and causality is the One Consciousness which illumines the entire creation. IT is All-pervading an has no duality. It is the pure –Consciousness in all awareness. It is the substratum on which all this pluralistic things play about. Without IT nothing will exist anywhere. Know that to be your own SELF.

One has to give up all his desires and activities, attachments, likes and dislikes, and his very contact with the ephemeral world of objects. He should be ever at the shrine of the ATMAN striving with determination to enjoy the bliss of his own SELF. Then alone that” Mahatman”  shall become ALL-Knowing All-Pervasive Brahman Itself. Immortality is guaranteed to him then. It is because he has reached that and begun to experience that which has no beginning and end. He too becomes IMMORTAL. The dreamer, when he ends his dreams and wakes up becomes himself the waker. The limited ego or ‘ ahankara’  when it transcends the mind-intellect equipment becomes itself the IMMORTAL BRAHMAN.

                                       THUS CONCUDES ATMA BODHA OF SRI ADI SANKARA

I took upon writing on Sri Adi Sankara’s ATMA BODHA with a view that it will be useful for those who are interested in Knowing about the eternal Self or Atman or the Brahman. Common man has many doubts regarding the nature of SELF or Brahman. The Upanishads glorify the nature of the Self or Brahman. It is very difficult to understand and requires special attention and understanding. Modern man has no time to think of the in-dweller Atman or Self!  He is totally drowned in the shoreless sea of samsara and is incapable of detachment. He thinks that the body is more important than the Soul. He identifies the body with the Soul which is entirely wrong. Atma Bodha disabuses the mind of the seeker and explains the wonderful nature of the Atman and how it is within the body but untouched by the various actions of the senses.  I have given, here and there, a few relevant quotations from famous  Upanishads  regarding the nature of Brahman and Atman or Self! I consider myself blessed and fortunate to have this  rare opportunity to write blogs on Sri Adi Sankara’s Atma Bodha!  I hope and trust  the readers have benefitted by the explanation given for Sankara’s Atma Bodha!

 

   

 

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ATMA BODHA 67

ATMA BODHA 67

“HRUDAKASO- UDITO HI- ATMA BODHA-BHANUTAMO-APAHRIT

SARVANYAPI SARVADHARI BHATHI BHASAYATE- AKHILAM”

“ The Atman, the Sun of Knowledge  that emerges in the sky of the heart, terminates the  darkness of the ignorance. It pervades and sustains all and shines and makes ana makes everything to shine.”

The word Hridaya  means Heart. It does not mean the biological heart here. Here it means that arena in the mind from where the humane thoughts gurgle up and flow. The term heart here is used in the same sense in which we call a man of love and goodness as a man of heart.

It is only when there is ethical purity and moral goodness that the bosom can realize spiritual unfoldment and the consequent divine experience.

As at the ushering of dawn the darkness disappears and the light of its own glory brings everything clearly to our cognition so too at the Dawn of Wisdom, all Knowledge  bursts up to our awareness.

“ HE IS MY SELF WITHIN THE HEART, SMALLER THAN A GRAIN OF RICEOR OF BARLYOR A MUSTARD SEEDOR AGRAIN OF MILLET OR EVEN THE GRAIN OF MILLET----HE IS MY SELF WITHIN THE HEART, GREATER THAN THE EARTH, GREATER THAN THE SKY, GREATER THAN HEAVEN, GREATER THAN ALL THESE WORLDS.”       (CHANDOGYOPANISHAD)  

 

ATMA BODHA 66

ATMA BODHA  66

“SRAVANADIBHIH UDDEEPTAH GYANAGNI- PARITAPITAH

JEEVAH SARVA-MALAN-MULTAH SWARNAVAT DYOTATE SWAYAM”

“THE ‘JIVA’ FREE FROM ALL IMPURITIES, BEING HEATED IN THE FIRE OF KNOWLEDGE KINDLED BY HEARING AND SO ON, SHINES OF ITSELF LIKE GOLD.”

The three requisites for obtaining knowledge on Vedanta are (1) listening to the truth from the scripyures as explained by the teacher (Sravana) ; (b) reasoning of the truths heard(Manana) and (2)deep contemplation on what has been heard and reasoned out(Nidhidhyasana)

Spiritual discipline isis of great significance and is intended to clean the mind of its impurities. Therefore removal of the ignorance (avidya) alone enables the revelation of the Absolute Truth. It is one’s own spontaneous experience of one’s own SELF. An earnest seeker after Truth, who is able to kindle the fire of knowledge in his pure bosom and who is free from doubts and fears realizes the SELF in him. Hence the ego-centric personality (Jivatman) has to rid himself off his own limitations and rediscover his real nature as the Eternal SELF.

The ore as it comes up from the gold mines is mixed up with a lot of impurities. When the washed off Gold is heated and poured in, its molten brilliance acquires for itself its real glory and beauty. So too the individuality when heated in meditation and the molten SELF is poured out,  it radiates in its essential  immortal contents.  

  

ATMA BODHA 65

 

ATMA BODHA 65

“SARVAGAM SACHCHIDATMANAM GYANA- CHKSHUR- NIRIKSHITE

AGYANA-CHAKSHUR-NA-EEKSHETA-BHASVANTAM-BHANUM-ANDHAVAT.”

“Despite the fact that ATMAN is Pure Consciousness and ever present everywhere, IT is perceived by the eye of wisdom alone. But IT is not seen by one whose vision is obscured by ignorance. It is similar to the blind who cannot see the resplendent sun.”

Just as the blind man cannot see the radiant Sun, one who is incapable of grasping the Truth can never hope to see IT! One who has not developed the eye of wisdom  cannot perceive IT! One should be discriminative enough to reject the unreal from the real in order to perceive the Truth! He should have a pure mind and be bestowed with the serene light of knowledge within him to illumine the right judgment of things! He should havs single pointed devotion and penance. He should not super impose the finite qualities of the outer world of objects on the Infinite Self! It is only on such conditions that one can experience the presence of the Eternal Self as his own true nature.Though the ATMAN is SUPREME, it is the limiting factors in the seeker after Truth that veils and distorts the beauty of the Absolute Reality! It is the blndness in man that makes the sun dark though the sun  shines ever bright and brilliant!

The Vedantic teachers hold in theory that on transcending all equipments all seekers will realise the SELF, the Truth. Students, in the beginning try to follow the teacher only with their intellect.Carrying this impression, he student asks as to how one can experience the Truth when once the3 body-mind- intellect-equipment is transcended. It is here that the Rishis import the idea of the faculty of intuition—Gyana Chakshu for the benefit of students.

Contemplative power alone can understand the Reality! “This is not an objective experience. It is an uncompromising and total Becoming.”

A mind fully involved in feeling and thinking of the objects of the world  is so agitated and restless  that the Supreme cannot be capture in experience! The mind is slowly and intelligently withdrawn from its  outward fascinations. It is trained to turn inward and develop in itself the power to apprehend the Reality! Hence the intuitive power  ( Gyana Chakshu) is nothing other than a mind turned inward and held in attention! According to the Gita, such a prepared mind is a true vehicle to reach Knowledge and in itself is called  Gnanam!!  

 

ATMA BODHA 64

 

ATMA BODHA 64

“DRUSYATE SRUYATE YAD-YAT BRAHMANO- ANNYAT-NA- TAD BHAVET

TATVA-GYANAT-CHA TAD-BRAHMA  SACHIDANANANDA-MADVAYAM”

“ALL THAT IS PERCEIVED OR HEARD IS BRAHMAN AND NOTHING ELSE.AFTER ATTAINING THE KNOWLEDGE OFTHE REALITY, ONELOOKS AT THE UNIVERSE AS THE NON-DUAL   BRAHMAN. EXISTENCE-KNOWLEDGE- BLISS ABSOLUTE.”

Whatever one sees or hears through the sensory organs cannot be anything other than the Brahman. It is similar to whatever one sees in his dream state cannot be anything other than one’s own waking -state mind. It is the Consciousness that presides over lending its potentiality in all our activities of  perception, feeling and thinking. The awareness in us illumines the knowledge, ignorance, anger, love and many other feelings and emotions in us. But for the Consciousness that gives life to the “Prana” in us there is no existence.

One must realize, therefore, that  whatever exists in this mortal body, mind, and intellect (microcosm) or in the external world ( macrocosm)  are all Its own manifestation and nothing else. When this Truth is  totally realized and experienced one cannot but see the entire universe as a huge play-ground where the PARAMATMAN alone revels as  SAT-CHIT-ANANDA  ABSOLUTE for ------ It is One and one only “EKAM  EVA ADVITEEYAM  BRAHMA.”

 

  

 

ATMA BODHA 63

 

ATMA BODHA 63

“JAGAT VILAKSHANAM BRAHMA BRAHMANO- ANYAT-NA- KINCHANA

BRAHMA-ANYAT-BHATI-CHET MITHYA YATHA MARU- MARICHIKA.”

“BRAHMAN IS ENTIRELY OTHER THAN THIS, THE UNIVERSE. NOTHING EXISTS WHICH IS NOT BRAHMAN. IF ANY OBJECT OTHER THAN BRAHMAN APPEARS TO EXIST, IT IS UNREAL LIKE THE MIRAGE>”

In the previous stanza, the iron ball is other than the fire:  Is then the Brahman other than the universe which has an empirical existence; or is it in itself ever uncontaminated  by the world of matter?

What appears as the world of diversity with its names and forms to the ignorant  is realized by the illumined as an indivisible and non-dual Brahman. This multiplicity is only illusory. Hence it does not defile the Brahman. In the case of the desert and the mirage, the desert alone exists. It is the ignorant thatthat have the delusion of water-pools in the desert called the mirage. The deluded mind,  after seeing mirage,  multiplies its misapprehensions and sees waves in the waters of the mirage. The mind  sees even the sun reflecting on the water surface of the mirage.

The mirage and the desert are two different entities.  But without the desert the mirage cannot exist. The mirage water cannot wet even a grain of sand on the desert. Therefore if one thinks that this world of plurality is real he is totally mistaken because it does not and cannot exist without the Brahman. Like the mirage its existence is unreal. The Infinite or the Brahman is never contaminated by the world of plurality.

The aim of illusion is to give us the wrong notion that the names and forms are real.  These are caused by the plurality agitations caused in one’s own bosom. Therefore, the Ultimate Reality----the Supreme Brahman is different. It is other than the universe. Yet , in a different angle, it permeates everything iIt has created. There is nothing other than the Brahman. If there should be anything different from It, it can only be an unreal appearance.

ATMA BODHA 62

 

ATMA BODHA  62

“SWAYAM-ANTAR-BAHIR- VYAPYA BHASAYAN-AHILAM-JAGAT

BRAHMA  PRAKASATHE VAHNI PRATAPT AYASA-PINDAVAT.”

“The Supreme Brahman pervades the entire universe outwardly and inwardly. It shines of Itself like the fire that permeates a red-hot iron ball and glows by Itself.”

The Upanishads declare the BRAHMAN as “ Satyam jnana maqnantam BRAHMA.”  It is Truth. It is the only Knowledge to be acquired. It is Eternal and Infinite. There is no other object where the Brahman does not penetrate. In other words the whole world of creation is the manifestation of the Brahman itself. It is the material and efficient cause through them.  It is the Pure Consciousness. Thus there is no difference between the outer world of finite experience and the subjective state of Reality.

Without Spirit matter is dead. But when matter and Spirit merge there is manifestation of life. The vital content  in every atom and particle of life is this Supreme Reality. Is it possible to separate the Spirit from the matter?  Yes, it is possible as in the case of extracting butter from milk. The Spirit can be realized  and separated from matter through meditation in the pure heart-cave.(hridaya kuhara)

An iron ball, in contact with fire for a long time glows as fire itself. The world of dead matter is inert, lifeless and stationary but when  they play in the vitality of the SUPREME BRAHMAN there is manifestation of life. Our cognition and experience shall fail miserably without the grace of  this Pure Consciousness. The Vedas and the Upanishads declare vociferously that the Infinite is unborn, deathless,  omnipotent and all-pervading.—“ ajayamano bahudha vijayathe”. On the other hand  the created world of things and beings is born, mortal, and limited in its power and scope In short, the finite and the infinite are diametrically opposite in nature. How can we identify the intelligence and existence which is the nature of the Self in matter which is inert and dead? The red-hot iron ball illustrates the point.

Iron ball is black and cold. Fire is golden in colour and hot. The colour and heat of fire penetrates the iron- ball as it comes into contact with fire after a sufficiently long time. Similarly, when inert matter  is in association with the SPIRI for a long time, Its SATH- CHIT –ANANDA nature is transferred  on to the matter.

 

ATMA BODHA 61

 

ATMA  BODHA  61

“YAD- BHASA BHASYATE- ARKADI BHASYATI- YATU- NA- BHASYATE

    YENA- SARVAM- YEDAM- BHATI TAD –BRAHMETI – AVADHARAYET

                THAT BY  THE LIGHT OF WHICH THE LUMINOUS, ORBS LIKE THE SUN, AND THE MOON ARE ILLUMINATED, BUT WHICH IS NOT ILLUMINED BY THEIR LIGHT, REALISETHAT TO BE BRAHMAN.

It is the Consciousness in me illumines for me the conditions of the things around me. There is no difference between the total Cosmic Consciousness and the illuminating Factor within me. But there is no conditioning of the individual ego. No doubt, the sun illuminates the entire universe with his brilliant light but he too derives his life from the Supreme Force which is All-pervading. In other words, the Sun and the Moon  do not have a special agency other than the SELF in us for their illumination

That which illuminates all others but which cannot be illumined  by anything other than Itself is ever the Illuminator. Hence, when there is no object for It to illumine, It illumines Itself. This BRAHMAN, the Light of Consciousness remains in its own glory. It remains unattached and unaffected, like the street lamp an example referred to in the earlier stanzas. BRAHMAN is thus  the light of all lights, the fountain head of pure Consciousness and the mighty illuminator of  all illuminations

“ 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.” (KATHOPANISHAD)

“ That which is not seen by the eye, but that by which the eyes are made to see---- know that as Brahmam.” ( KENOPANISHAD)                      

“ 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.” ( KENOPANISHAD)

 

 

 

 

ATMA BODHA 60

 

ATMA BODHA 60

“ANANWA-ASTOOLA-MAHRASWA-MADEERGHA MAJA-MAVYAYAM

AROOP-GUNA-VARNA-AKHYAM TAD- BRAHMETI-AVADHARAYET”

“REALISE THAT BRAHMAN IS NEITHER SUBTLE NOR$ GROSS: NEITHER SHORT NOR LONG: WITHOT BIRTH OR CHANGE: WITHOUT FORM,QUALITIES, COLOUR AND NAME.

In the previous stanza Sankara emphasizes the fact that all objects are pervaded by Brahman. He elaborates the point, and states here that BRAHMAN is neither gross nor subtle. Everything is pervaded by IT. It is the bedrock and substratum for everything. Even when an atom is split the presence of BRAHMAN is definitely felt.

Finite objects bound by limitations of time and space are either gross or subtle. But BRAHMAN which is timeless time and spaceless space, the Infinitude of the Infinite cannot be bound by space-time- causation. Hence IT can only be defined in negative terms such as “neither gross nor subtle etc’.

What is born is the body, mind and intellect and the objects of the outer world; not the BRAHMAN. This infinite Reality is irreducible, formless, without quality, or caste or name. Hence it is indescribable. It is beyond perception, feelings or thoughts. This is the description of the Infinite in the language of negation.

We have to understand the limitations of language. It can describe only themes that have qualities (Guna) or function ( kriya) or name (Nama)or qualifications ( Visesha) or relationship with others  (Sambandha). None of these are for the Eternal Infinite, substratum for everything. Therefore It has to elude language and remain indescribable. Our scriptures make use of this technique of describing the Infinite by the process of negation. These terms are to be considered as so many arrow marks

indicating  Truth. They are not in themselves positive definitions of THAT. KNOW THAT TO BE THE BRAHMAN.   

 

 

ATMA BODHA 59

 

ATMA BODHA 59

“TAD-YUKTAM-AKHIAM VASTU VYAVAHARA-TADAQNVITAH

TASMAD- SARVAGATAM BRAHMA KSHIRA-SARPIRI-EVA AKHILE.”

BRAHMA PERVADES ALL OBJECTS. ALL ACTIONS ARE POSSIBLE BECAUSE OF BRAHMAN. HENCE BRAHMAN PERMEATES EVERYTHING LIKE BUTTER PERMEATES MILK.”

Brahman is the substratum of everything in the world. It is Real and all other things are false. “Brahma Satyam Jagan mithya” declare the Upanishads. Nothing can escape the touch of Brahman as it is all pervading in nature. Brahman is the illuminator of all actions and thoughts within the body or without in the outside world. Without the grace of Brahman the sense organs in the body are mere holes on the flesh. The outer  world of objects are also gross and inert without any symptom of life. Thus Brahman is the all permeating  life giving fire of existence that flows through them all.

Sankara gives a beautiful example. Butter is already an ingredient and permeates milk though it is invisible for the naked eye. W e cannot see butter directly in the milk. Similarly Brahman remains invisible while IT is the substratum of every object in the universe. How do we get butter? It is through churning milk that we can extract butter.

Likewise, ATMAN can be separated  from the world of names and forms by serious and intense meditation. When Brahman is realized and experienced the plurality of world is no more.  Butter has no more milk in it!!

KENOPANISHAD brilliantly explains what Sankara has said in this stanza.  All the sense organs are mute and helpless contraptions on the body without the Atman that breathes life into them!

 

“That which is not seen by the eye, but hat 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 Brahman, and not what people worship here.” 

KENOPANISHAD   I (Up. 1.) 7, 8, 9

ATMA BODHA 58

 

ATMA BODHA 58

“AKHANADANANDA-RUPASYA TASYA-ANANDA-LAVA-ASRITAH

BRAHMADYAH-TARATAMYENA BHAVANTI-ANANDINO AKHILAH.”

“EVEN DEITIES LIKE BRAHMA AND OTHERS TASTE ONLY A PARTICLE OF THE UNLIMITED BLISS OF BRAHMAN AND ENJOY  IN PROPORTION THEIR SHARE OF THAT PARTICLE.”

None is capable of enjoying the total Bliss of Brahman. Absolute Bliss is the Truth and it is endless.The quantity of Bliss enjoyed is proportional to the capacity of the individual. It is immaterial if the person is an ordinary mortal or a man of merit or a righteous individual or a Deva. Even Indra, King of Gods can enjoy an infinitesimal part of the Infinite. Brahma the creator can taste only a particle of this limitless Bliss which is called Brahmananda.

The entire world depends on this small portion of Absolute Bliss. It is absolutely impossible for the mind and intellect to measure the magnitude of this immeasurable depth of ‘ swaroopananada.’ It is clear that even the celestial joy enjoyed by the creator is only a negligible fraction borrowed from that limitless Truth. A relative picture is given here of the Infinitude in terms of finite yardstick.

For example, if the management were to wind up their reports stating that the entire amount  budgetted for spending is but a mere 2% of the total profits, there will be no protests as everybody gets  a clear picture of the total profits made. This is the method adopted by Sankara in this stanza. An ordinary student cannot understand the quantitative concept of the Brahmananda. But every living being has its own share of limited enjoyment. If all the moments of joy were to be added up, the joy of all living creatures from the creator down to the blade of grass, would be the total joy (vishayananda) in the universe. This sum total of experienced joys by all living creatures, from the day of creation till today is “but an infinitesimal portion ( lava) of this Absolute Bliss. The student can get a rough idea of the Absolute Bliss when this much is told. This is the only available method for the teacher to impress the student  and offer a vague intellectual notion of the Infinite Bliss experienced by a man of realization who has transcended  all the limitations of his mortal existence.

 SIXTH ANUVAKA of BHRUGU VALLI of Taittiriya Upanishad clarifies what Brahmananda is. The renowned sage Bhrugu performed penance and found that Anna, Prana, Mano and Vignanamaya kosas do not fully qualify themselves to be called  the Brahman.  At lengthy, through his penance he recognized the all inherent ANANDA  or BLISS as the real BRAHMAN.   

 

ATMA BODHA 57

 

ATMA BODHA 57

“ATAT- VYAHRUTI-RUPENA VEDANTAIH LAKSHYATE-ADVAYAM

AKHAND-ANANDAM -EKAM YAD TAD-BRAHMETI-AVADHARAYET.”

“UNDERSTAND THAT BRAHMAN IS NON-DUAL, INDIVISIBLE, ONE AND BLISSFUL> VEDANTA INDICATES IT AS THE IMMUTABLE SUBSRATUM> IT IS REALISED AFTER THE NEGATION OF ALL TANGIBLE OBJECTS>”

The process of Negation has already been explained.  It is impossible to reach the All-pervading Eternal Brahman since it is not an object –of- cognition. On the other hand it is Itself the subjective Reality that illuminates all thoughts and actions. As It is One without-a-second ( ekameva advitiyam Brahma)it does not allow of any difference from similar or dissimilar objects. This Indivisible, Immutable Self is no longer an impotent factor but a positive state of Infinite Bliss. According to the Upanishads the Self is reached  by a process of negation (neti)  of what it is not and of assertion of what IT IS--- THE SUBSTRATUM OR BEDROCK of all existence.

Our minds are totally limited and thoughts impure and ever unsteady. All our objects of cognition ever changing and perishable. What is that changeless substance in the ever changing processes? What is that LIFE FORCE responsible for the manifestation of matter? How is the inert matter illuminated? What is the secret of the vigour and vitality of Life? What is behind all this pluralistic existence? Which is the Homogeneous and all-permeating spirit in all objects? What maintains all thing in unity like the string in a garland? That is the substratum, our own SELF which cannot be objectively followed but can be subjectively experienced  as the Pure Consciousness.( Atman)

In the earlier three stanzas, Sankara has indicated the SELF with a definition “ by differentiation yet in consonance with it” technically called as TATASTHA LAKSHANA. IN the next few stanzas we have a description of the LIFE SPARK in us by the direct method called  SWAROOPA LAKSHANA.

“ 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 creatures)   CHANDOGYOPANISHAD XXI ( Up VIII. 7.12)1  

ATMA BODHA 56

 

ATMA BODHA 56

“TIRYAK- OORDHWA-MADHAH-POORNAM SAY-CHIT-ANANDA-MADVAYAM

ANANTAM-NITYAM-YEKAM-YAD TAD-BRAHMETI-AVADHARAYET.”

“REALISE THAT BRAHMAN IS EXISTENCE-KNOWLEDGE ABSOLUTE. IT IS NON-DUAL, INFINITE, ETERNAL AND ONE. IT FILLS ALL THE QUARTERS-----ABOVE AND BELOW, AND ALL THAT EXISTS BETWEEN.”

 

The dynamic Reality, Brahman permeates everything, everywhere East and West, and all over the universe. The awareness of this Consciousness and living in that experience makes it impossible for me to experience the outer world of Consciousness. It is the perception of my limited body-mind-intellect material. When there is nothing but One Homogeneous mass of Consciousness, how can one see the front or rear, top or bottom of that? I cannot say the ‘front’—because the “front’ of what? Only a limited thing can have parts or sides.  In this manner we experience the ‘endlessness of Infinite Bliss. This is One without-a- second. (“ekameva adwitiyam Brahma”) All our attachment, misery and sorrow are because of our ignorance or avidya and delusion created by maya. Our mind is chiefly responsible for our joy, misery and suffering . ( “mana eva manushyanam karanam bandha mokshayoh”)

 

There cannot be any experience when there is the only One Reality. The nature of the PARAMATMAN in us is  SAT-CHIT-ANANDA. The experience of PURE BEING is indescribable because of the limitations of one’s speech. It is that Eternal Light that exists in you and everywhere you move about. Moments of perfect attunement with IT  are the moments of perfect SELF-REALISATION!

 

 

 

 

ATMA BODHA 55

“YAD-DRISHTWA- NA- APARAM- DRISYAM YAD –BHOOTVA NA- PUNAR- BHAVAH

YAD-JNATVA NA APARAM JNEYAM TAD – BRAHMETI- AVADHARAYET.

“UNDERSTAND THAT BRAHMAN ISW THAT WHEN SEEN LEAVES NOTHING MORE TO BE SEEN; HAVING BECOME ONE IS NOT BORN AGAIN IN THE WORLD AND WHEN KNOWING LEAVES  NOTHING ELSE TO BE KNOWN.”’

Brahman is the be all and end all of all Knowledge! Having attained that perfect state of tranquility, peace and perfection there is no further demand from within to gain anything else to make us more perfect. If there is any other demand in us , it means that we are imperfect and have not reached the state of the Brahman. There cannot be any other state of high experience as that Supreme- Joy. in that state all thought eruptions come to a standstill as we are no longer exist as the ugly Ego- center. It is the state of Absolute Bliss where the mind and intellect have ceased to function. It is there where Truth dazzles forth in all its essential natural Divine Beauty.

All other intellectual attempts are but the reflections of the Self on the objects. ATMA VIDYA offers the realization of KNOWLEDGE itself. All other experience and knowledge of things is conditioned and apprehended by the Eternal light illuminating the entire world of its own projections. Hence , having known this pure Awareness, nothing more remains to be known. The aspirant becomes the Eternal Being, the Subject. There is no more object other than IT for IT to illumine. The glimpse of Reality having been realized there is nothing more to be seen or understood. The Consciousness is awakened and all the misconceptions are removed. Ignorance or Avidya is totally burnt out and the seeds of bondage or vasanas are charred.

“ He who knows this living spirit, which is close at hand and which experiences the objects, as the lord of the past and the future----he fears no more.This, verily is that”. KATHOPANISHAD

“ That spirit which is awake in those that sleep, shaping desire after desire---- that is indeed the Pure, that is Brahman, that indeed is called the Immortal. In it are contained all the worlds, and no one ever goes beyond this. This, verily, is that.   KATHOPANISHAD.

 

 

ATMA BODHA 54

 

ATMA BODHA 54

“ALLABHAT –NA-APARO  LABHO YAT- SUKHAT- NA – APARAM  SUKHAM

YAT- GYANAT- NA-APARAM GYANAM TAD –BRAHMETI- AVADHARAYET.”

“THE ATTAINMENT WHICH LEAVES NOTHING MORE TO BE ATTAINED IS TO BE REALISED AS THR BRAHMAN. THE BLESSEDNESS WHICH REQUIRES NO OTHER BLESSINGTO BE DESIRED IS TO BE CONSIDERED AS BRAHMAN.  SIMILARLY, the KNOWLEDGE WHICH LEAVES NOTHING MORE TO BE KNOWN IS TO BE REALISED AS BRAHMAN.”

In the following three stanzas of ATMA BODHA, SANKARA , tries to explain the nature of SUPREME BRAHMAN by a technical process used in Vedanta to express the ABSOLUTE called “ TATASTHA  LAKSHANA.” As an example,  to identify someone’s house we may say “ That house on which the crow sits is his house.” The point here is that the crow doesn’t sit there permanently. The crow is not a part of that house. The crow differentiates the house from other houses. But the house is recognized as the building  without the crow on it. Even when the crow has flown away, the owner of the house can recognize it from all other houses. This method, according to Vedanta, is called “ TATASTHA LAKSHANA.”

Th Supreme experience  is the greatest gain, the greatest Knowledge There is no more sense of incompleteness  after gaining this state.  None shall desire to add any more gain to it. After tasting and enjoying the Bliss of the SELF none will try for a greater Bliss.  There will never be any thirst to know  anything more-----------that State of Absolute   Gain- Bliss- Knowledge is Brahman, the experience of the SELF.

Aii struggles in our mortal existence, desire for more acquisitions, and fresh joys and incessant effort for more knowledge are indicators of the sense of dissatisfaction felt by the imperfect. Imperfection is the property of one’s individuality—the ego ( jiva). When the jiva rediscovers itself to be the SELF, all its imperfections are understood as belonging to the Body- Mind-intellect.  Hence, in this condition of Spiritual rediscovery the aspirant finds that all his struggles have ended.

The realized one feels that such an endless fullness in our life, is the Supreme Goal.

“ HE CONTAINS ALL WORKS, ALL DESIRES< ALL ODOURS<, ALL DESIRES AND ALL TASTES----HE PERVADES THE WHOLE WORLD< SILENTAND 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.”    (CHANDOOGYOPANISHAD)   VII (UP. III. 14 4)

 

 

ATMA BODHA 53

 

ATMA BODHA 53

UPADHI-VILAYAT-VISHNOW NIRVISESHAM VISETH MUNIHI

JALE-JALAM VIYAT-VYOMNI TEJA- STEJASI VA YATHA.”

“WHEN THE UPADHIS ARE TOTALLY DESTROYED, THECONTEMPLATIVE ONE IS COMPIETELY ABSORBED IN  “ VISHNU” THE ALL PERVADING SPIRIT, LIKE WATER INTO WATER SPACE INTO SPACE AND LIGHT INTO LIGHT.

The upadhis are responsible for the expression of one’s personality and identify with the body, mind and intellect.  There might be other limiting factors but all of them are  due to association with these “three evils.” The aspirant who wants to end this conditioned existence and discover the whole in him should withdraw his mind from the sais “Upadhis”

When he no more identifies himself with his individuality,  when the egocentric existence is destroyed, then  ‘ like water in water, space into space, and light into light he merges with the VISHNU, the All pervading. When one’s limited existence is made unlimited, he is nothing else  than the All pervading. The stains on the mirror are no longer present, are washed out and he reflection brighter and clearer.

As the “Upadhis’  and equipments are annihilated, the seeker, a man of reflection, (Manana Seelavan) experiences inner BLISS devoid of any admixture of qualitative distinction (nirviseshatvam). When the VISHNU or the All pervasive nature of one’s own Self is realized as the SELF in all one comes to remain  at one moment with HIM in eternal, everlasting joy’ losing one’s own limited’ individuality.

“ WHEN THE SEER SEES THE REDIANT CREATOR> THE LORD< THE PE#RSON WHO HAS HIS SOURCE IN THE BRAHMAN, THEN DOES HE BECOME A KNOWER AND, SHAKING OFF GOOD AND EVIL AND BECOMING FREE FROM STAIN, REACH SUPREME EQUALITY WITH THE LORD.” MUNDAKOPANISHAD  V (Up  III i)

 

ATMA BODHA 52

 

ATMA BODHA 52

“UPADHISTOPI TAD- DHARMAIHI ALIPTO  VYOMAVIT- MUNIHI

SARVAVIT-MOODHAVAT TISHTET ASAKTO-VAYUVAT-CHARET.”

“THOUGH HE LIVES INFLUENCED BY THE UPADHIS OR CONDITIONINGS ,THE CONTEMPLATIVEPERSON  IS EVER UNCONCERNED WITH ANYTHING. HE MAY MOVE ABOUT LIKE THE WIND< PERFECTLY UNATTACHED.”

SANKARA, in this stanza, describes the state of Jeevanmukta or the one who has detached himself from all the attachments of terrestrial existence. A few more qualities of such an individual are presented here. The perfect man is one who has totally renounced all his clinging attachments to the finite, transitory sense objects.It is the nature of the mind to cling to something or other. What is the compensation for the man who is capable of renouncing all mortal connections?  It is the constant BLISS in him.

But what is his position if he appears to seemingly associated with material objects? Though he appears to be outwardly aware of their existence, he is not bound by them because he is a free man now free from these upadhis. As an enlightened person he has learnt to live constantly in that knowledge and illumination. No weight of limitations can pull him down!

His conduct and behavior may change outwardly. He may move about like a child, as a drunken man or a devil but he is not really so. He exists in the greater intoxication of Godhood and in the subtler joy of Self-realisation. He may or may not serve the society. He will handle any situation without  getting  affected in the least by his actions or the results of his contact. In other words he is a “Siitha Prajna” of the highest order as the Lord explains so elaborately in the Geetha.

The sky appears to be blue and a little grey, but the sky itself is not really so. In the same way, the Jeevanmuktha in spite of his upadhis may wander about as an ordinary man in the work a day world. But he plays that role and comes out of it unattached and untainted like the wind!

 

 

ATMA BODHA 51

 

ATMA BODHA  51

                                          “BAHYA-ANITYA- SUKH-ASAKTIM HITVA-AAMA-SUKH-NIRVRITAH

                                          GHATASTA-DEEPAVT-SVASTAH SVANTAREVA PRAKASATE.”

“THE SELF ABIDING REALISED SOUL—JEEVAN MUKTHA RELINQUISHES ALL HIS ATTACHMENTS TO THE TRANSITORY ILLUSORY HAPPINESS.HE IS CONTENTED WITH THE BLISS DERIVED FROM THE ATMAN. HE RADIATES INWARDLY LIKE A LAMP PLACED INSIDE A JAR!”

The goal of every spiritual seeker is to end all sorrows and attain perfect joy or bliss!  A man of realization retracts his consciousness totally from identifying with his body, mind and intellect. Hence he will be unconscious of the three layers of matter: namely the world of sense objects, the variety of feelings and the array of ideas. To the SELF, in the SELF there is nothing but the SELF to illumine.

But when the self radiant Truth has nothing else other than Itself to illumine in its own infinite glory how will it exist? This will be the doubt in every student of Vedanta studying the theory of Self-realization during his early days of study. This is because he tries to appreciate philosophy through his own limited intellectual evaluations.

Sankara  brings out the condition of the Pure Consciousness when it has no other objects to b conscious of except the SELF, with a beautiful analogy in this stanza. When a lighted lamp is placed on a table, it illuminates various objects in the room in varying degrees of intensity. But when that lighted lamp is slowly and carefully lowered into the jar or a pot, the light of the lamp illuminates only the inner space of the jar. Likewise, Consciousness reflects upon the objects and provides us with the knowledge of objects. But when we withdraw the consciousness from the vehicles into Itself it can illumine only Itself.

The stanza asserts that at the stage of meditation the SELF “shines inwardly alone.”  “ When the Consciousness is withdrawn into the SELF, it illumines the ‘within.’  This is a statement couched in the Vedantic technical language. Therefore, the inner-most SELF is the subtlest of the subtle. It is all pervading and that nothing pervades it. At the moment of SELF-realization illumines ‘within’  suggests  that the final experience is of the Infinite, All pervading SELF------the subtlest of the subtle—the Ever-effulgent----the Pure Awareness.

“ EVEN AS A MIRROR TARNISHED BY DUST SHINES BRIGHT AFTER IT HAS BEEN CLEANED SO DOES AN EMBODIED BEING WHEN HE HAS SEEN THE NATURE OF THE SELF, REALISE ONENESS, ATTAIN HIS END AND BECOME FREE FROM SORROW.”   “SWETASWATAROPANISHAD.”

“AND WHEN BY MEANS OF THE NATURE OF HIS OWN SELF HE SEES< AS BY A LAMP< THE NATURE OF BRAHMAN-----THEN, HAVING KNOWN GOD, WHO IS UNBORN, ETERNAL AND FREE FROM ALL NATURES< HE IS RELEASED FROM ALL FETTERS.”  “SWETASWATAROPANISHAD”    

ATMA BODHA 50

 

ATMA BODHA 50

“TEERTVA MOHARNAVANM HATVA RAGADWESHADI RAKSHASAN

YOGI SANTI- SAMAYUKTHAH ATMARAMO VIRAJATHE’

“AFTER CROSSING THE OCEAN OF DELUSION AND EXTERMINATING THE MONSTERS OFLIKES AND DISLIKES ( RAGA DWESHAS) THE YOGI WHO IS ONE WITH PEACE DWELLS IN THE GLORY OF HIS OWN REALIZED SELF…….AS AN ATMARAM.”

When there is total transformation of the ego centric Jiva It realizes Its pure nature as the Eternal Self. It is then it crosses over all delusions representing the non-apprehension of Reality-----the causal body. What are the  delusions referred to as “moharnava” by Sankara? They are the mental impressions  accumulated throughout his past existence. No doubt, the yogi has, through constant meditation, crossed all “non- apprehensions” about himself.  This is possible only when the devilish  ‘ raga dweshas” are destroyed within the seeker.

After crossing over the ocean of delusion (moharnava) and having destroyed the monsters (rakshasas) of negative tendencies exhibited by the individual mental equipment the aspirant or meditator steps into the realm of SELF. He seeks to rediscover for himself the voiceless peace  he has temporarily lost. What is the nature of SELF?  SELF is of the nature of Peace- Auspiciousness-Beauty—(Santam Sivam- Sundaram). This experience of the SELF, the Eternal ,is permanent and later it is an unbroken experience of infinite peace and bliss. He is the One who revels in the Atman and hence is termed  ATMARAM.

The crucial word ATMARAM is poetic and highly suggestive to a student of Indian Upanishads and Hindu classics. Sankara brings in the entire story of the Ramayana to drive home the point in the stanza. Valmiki,s hero Rama is a representation of the ideal man undergoing all the vicissitudes of mortal life. Valmiki was not merely a poet but a realized soul.  This aspect of sage Valmiki is totally lost by students in enjoying the beauty of valmiki,s poetic beauty. Sankara, hints at the deep significance of  Ramayana  taken as a whole.

The very name of Valmiki’s hero is significant and suggestive.  “Ram” means “the one revelier who revels everywhere in all bosoms.” The Self, Ram wedded to Sita, its own nature of peace, lives on joyously with unperturbed equanimity  both in Ayodhya and in the jungles of his exile. Rama’s sorrows start  when his consort peace ( Sita) is kidnapped by Ravana the ten headed monster. Ravana represents lower animal nature. Even today, the five jnanendriyas and the five Karmendriyas symbolize the ten heads of Ravana. In the land of Sanatana Dharma ,the garden of spirituality there is no room for secularism and materialism.  Ravanas cannot be governors in an era of Rama Rajya.

To bring back his lost consort, Rama has to cross the ocean, reach Lanka, Kill Ravana and rediscover SITA His lost Peace. Sankara mentions in this stanza that the ocean to be crossed over is the delusory attachments and fascinations and negative tendencies natural in a deluded mind. With the purification of the inner personality, Peace, the Eternal Consort of the SELF is regained. Thereafter, the man of realization rules over the kingdom of life, from his capital called the EFFORTLESS ( Ayodhya) .

 

ATMA BODHA 49

 

ATMA BODHA 49

“JEEVANMUKTHASTHU TAD-VIDVAN POORVO-PADHIGUNAN-TYAJET

SACHIDANAND- ROOPATTWAT BHAVED BHRAMARA-KEETAVAT.”

“A LIBERATED PERSON ENDOWED WITH SELF-KNOWLEDGE GIVES UP THE QUALITIES OFHIS  EARLIER EXPLAINED EQUIPMENTS ( UPADHIS)> IT IS BECAUSE OF HIS NATURE OF SAT-CHIT-ANANDA. HE VERILY BECOMES BRAHMAN LIKE (LIKE THE WORM THAT GROWS TO BE) A WASP.”

A liberated person is called Jeevanmuktha when he realizes the infinitude of his existence as the SELF even while living in this world. He is the one who through his Self-realization has become totally free from ignorance or avidya even as he lives. This avidya continues to exist as long as its experiences (prarabda) last. He is the enlightened soul that has so well integrated his spiritual personality as to renounce fully the properties of the matter surrounding him and the ego with the help of his upright, physical and intellectual activities. He is one of the fortunate few who has died the “mystic death”: the death of his personal limited individuality.

Such a liberated soul lives a life of a spiritual giant.He is unshakable in his inward experiences. He has liberated himself from all the attractions around him. He lives as the SELF in his own Divine SELF. There is no longer any bondage for him from the gross, subtle, and causal bodies.(upadhis) As the knower of the Brahman, he becomes the Brahman just as the worm that becomes a wasp. “ Brahma vid Brahmaiva bhavati”

Sankara illustrates the point by the example of how the wasp builds its nest!  The wasp builds its mud nest with no other outlet but a small hole in it.  Having done so, it places a small worm. It stings the worm now and then and sits at the door constantly. The helpless worm is compelled to look at the terrible wasp constantly. With such single pointed contemplation over the form and nature of the wasp, the worm  grows itself with wings and is totally metamorphosed into a wasp itself!

When the yogi, through the negation of matter and the assertions of the spirit meditates for years upon the3 Divine nature of the SEL, his ego centric limited individuality drops off its worm-existence. It transforms itself into the nature of the LIFe Principle, the SELF!!

 

ATMA BODHA 48

 

 

ATMA BODHA 48

“ATMA-EVA- EDAM JAGAT SARVAM ATMANO ANNYAT NA VIDYATE

MRIDOYAD-VAD-GHATADEENI SVATMANAM SARVA-MEEKSHATE.”

“THERE IS NOTHING THAT EXISTS OTHER THAN THE ATMAN. THE ENTIRE TANGIBLE UNIVERSE IS VERILYATMAN. SINCE POTS AND JARS ARE VERILY MADE OF CLAY AND CANNOT BE ANYTHING BUT CLAY, SO TOO, TO THE ENLIGHTENED SOUL ALL THAT IS PERCEIVED  IS THE SELF.”

It has been maintained earlier that the whole experience is nothing but the expression of one’s own Self. Beyond the Supreme there is nothing else. How can we accept this proposition that Atman alone is the essence in all the world of our experiences? “ Atma eva Jagat sarvam.”

Clay is our basic raw material for various kinds of potteries.  They come out of mud, exist in mud, and finally go back to the self same mud. Without this basic raw material, all the different shapes and forms could not have come out. The original mud alone gave the shape and substantiality to the different existent pot units .Just as there is no separate existence for the mud pans and pots apart from the mud--------similar to the waves of the ocean are the same as the waters on which they have risen up---so too the  Self alone is the Reality which has given shape and life to the world of names and forms. This is correctly understood by the man of wisdom, the enlightened Soul.

The common man, under the grip of maya or avidya is steeped in material pleasures out of transient objects. He is totally unfit to ponder over the Self embedded in his own body. He cannot easily recognize the presence of the subtle Atman everywhere.” The Infinite rising from the Infinite pervades and envelops the entire finite. The multiplicity is but a projection upon the one Eternal Infinite.”

“ He who is one and without any color, but who by means of His power produces many colors for a purpose which is hidden and in whom the universe is gathered both in the beginning  and at the end----may He endow us with good thoughts!

That indeed is fire,that is the man, that is the wind and that is the moon. That is the starry firmament. That is Brahman. That is the waters. And that is Prajapati.

Thou art woman, thou art man, thou art the youth and maiden too. Thou as the old man,dost totter along on thy staff. Thou art born with thy face turned everywhere.

 Thou art the daek blue bee, thou art the green parrot with red eyes. Thou art the cloud with lightning in its womb. Thou art the seasons and the seas. Thou art without beginning. Thou art Infinite and from Thee are all worlds born!”   (SWETASWATAROPANISHAD)  

 

 

 

 

 

 

 

 

 

 

 

 

 

 

ATMA BODHA 47

 

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 0REMOVES 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.

“ As the 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.”  (BRHADARANYAKOPANISHAD IV (Up.II. I. 16)