Atma Bodha - Post 50

Verse 40

रूपवर्णादिकं सर्व विहाय परमार्थवित् ।

परिपुर्णंचिदानन्दस्वरूपेणावतिष्ठते ॥ ४०॥

ROOPA-VARNA-ADIKAM SARVAM

VIHAAYA PARAMAARTHA-VIT

PARI-POORNA CHIDAANANDA

SWAROOPENA AVATISHTHATE

[All identifications with form, colour, etc, are discarded by one who has realized the Self. As the all-full Infinite Consciousness and Bliss, He dwells as its very embodiment.]

This verse  is more to give the seekers some idea of the state of God-intoxication, which of course is human being’s goal, and therefore totally relevant to our interest.

Self-Realisation: A Comparison given in Tatwa Bodha

In Tatwa Bodha, we learn of the three states of Reality. They are:

     i.            Pratibhashika: the dream state;

  ii.            Vyavaharika: the normal, waking state; and

iii.            Paramarthika: the Absolute or God-realized state. 

We recall this now because of a comparison we are about to make to grasp the God-realized state, at least intellectually.

We are all familiar with the shift from dream state to waking state and how the dream world is completely destroyed upon waking up. In a not too dissimilar manner, may be seen the shift from the waking state to the God-realized state.

At the least, that is one point to start from in comprehending this otherwise inexplicable state. This verse directly tells us that the waking state is ‘discarded’. The waking state is an experience of perceptions of names and forms.

All such identifications are discarded in the same way as we discard our dream objects upon waking. Roopa-Varna-Adi: i.e. “forms, colours, etc.” This term is used here for names and forms. They are the five fields of the five sense organs. In effect they stand for the whole manifested universe.

He who has realized the Supreme, discards all his identification with the objects of names and forms. (Thereafter) he dwells as an embodiment of the Infinite Consciousness and Bliss. He becomes the Self.

“The knower of Brahman becomes verily Brahman” so say the Upanishads as “Bhramavid Brahmaiva Bhavati”. Acharya is explaining the same here in this sloka. While the ignorant perceive duality in the world as various names and forms, the wise ones see the world as the Atman alone. He who has realized the true nature of Self thus sees no duality and dwells as an embodiment as bliss alone.

When all the names and forms are known to be illusory, then there can be no attachments or aversions towards them, and that which remains ever is known to be Self alone. And this Self is but existence-consciousness-bliss.

We have also learnt this in Bhaja Govindam as “Nandati Nandati Nandatievam”. There is but bliss and bliss alone for such a realized one. The same is also been explained in Isha Upanishad, sloka 6 and also in Gita chapter 6 as “A realized one or a true yogi always sees oneness everywhere and hence sees the Self in all and all in the Self”.

The same import can also be found in Vivekachoodamani sloka 394 as: “It is a unquestionable fact that those who know their identity with Brahman and have given up their connection with the objective world, live palpably unifold with Brahman as eternal Knowledge and Bliss”.

A Jnani thus discards all the attachment with the objects of the world. As we see in Mahatmas, such a knower verily becomes the embodiment of Bliss and is ever unaffected by the happenings of the world.

Love.