Atma Bodha - Post 77

Verse 67

हृदाकाशोदितो ह्यात्मा बोधभानुस्तमोऽपहृत् ।

सर्वव्यापी सर्वधारी भाति भासयतेऽखिलम् ॥ ६७॥

HRIDAAKAASHODITO HYAATMAA

BODHABHAANUSTAMO.APAHRIT

SARVAVYAAPII SARVADHAARI

BHAATI BHAASAYATE.AKHILAM

[The Atman, the Sun of Knowledge that rises in the sky of the heart, destroys the darkness of the ignorance, pervades and sustains all and shines and makes everything to shine.]

In this sloka, Acharya is next explaining about the rise of knowledge that removes all ignorance.

Space, or sky, is huge and limitless. There is another space which is considered equally limitless. This is our mind space (Hrith–akasa) which is equated more with the Buddhi (Intellect) rather than with the manas (emotional mind). The Buddhi can be equally expansive and limitless.

When Sun is not there, the limitless sky is enveloped in total darkness. This darkness of the sky is illumined by the rise of the SUN. 

Likewise, the hrith-akasa (mind space) is enveloped in the total darkness of ignorance or Maya. This darkness of ignorance in the Hrith-akasa (mind space or sky) can only be illumined by the rise of the SUN of Atma Bodha or self knowledge.

 

It is because of this Sun that one can see various objects and the world is known, such a sun is here compared to Atman which is verily Consciousness.

As we have learnt in the previous verses also, it is only due to Consciousness that all the other senses seem to perceive and function. It is Consciousness alone that illumines everything and hence sustains everything.

When such Consciousness is realized as the very nature of Self, when such sun rises in the sky of heart, all the ignorance, affections, aversions vanish just like the darkness that vanishes with the rise of sun.

As at the approach of dawn the darkness dissolves off and the light brings everything clearly to our cognition; so too at the dawn of wisdom, all the ignorance is destroyed and the Self is realized as the all pervading, sole illuminator and sustainer.

When, Atma Jnanam is complete in the intellect, when we actually identify totally with the Atma, we see our self in everything and everything within our self. 

In this way, we are all pervading and we are the underlying support for all actions and transactions occurring in the world. We, as Atma or Self, illumine the whole world.

What do we exactly mean by "Self illumining the world"? How does a sadhaka, not fully into the Knowledge of SELF, relate to this illumining the world?

It is simple.

We are not this body, mind and intellect, we are not these 17 instruments that drive us. That is not How God created us.

God created us as His own image, which means we are the same God, in His absolute splendor, beyond any name or form, Who / That created this universe and illumines the world.

Illumining here means providing the Chaitanya or Consciousness energy for the world to function.

When we attain / discover that we, as SELF or ATMAN, are the same as GOD or BRAHMAN, then what change is brought to our existence?

Like God's consciousness is providing strength to this world or, as we said, illumines this world, We, existing as Atman or pure consciousness, can no more see, identify, recognize and react to this world through our eyes / ears / senses, mind and intellect but,

We exist as Pure Consciousness or say, God.

So, like God has graced this universe by creating the same with and as Him the Pure Consciousness,

We also are now able to see / witness this world with all its diversities only with / as Pure Consciousness or in simple words to at least understand and relate to, as GOD.

This is what is meant in vedanta as "We the SELF, illumining this akhilam or Jagath or Universe".

Love.

Atma Bodha - Post 76

Verse 66

श्रवणादिभिरुद्दीप्तज्ञानाग्निपरितापितः ।

जीवः सर्वमलान्मुक्तः स्वर्णवद्द्योतते स्वयम् ॥ ६६॥

SHRAVANAADIBHIR UDDIIPTA

GYAANA AGNIPARI TAAPITAH

JIIVA SARVAMALAAN MUKTAH

SVARNAVAD HDYOTATE SVAYAM

[The ‘Jiva’ free from impurities, being heated in the fire of knowledge kindled by hearing and so on, shines of itself like gold.]

In the previous slokas we learnt that Atman though ever present is perceived only by the eye of wisdom and not by the ignorant ones. In the next two slokas Acharya is explaining that such an ignorant one when purified by the fire of knowledge, the Atman shines by itself just like Gold.

In obtaining knowledge, Vedanta recommends three courses, first is sravanam or listening to the truth from the scriptures, then mananam or reasoning of the truth heard and finally nidhidyasanam which is deep contemplation on what has been heard and reasoned out.

Such a systematic learning and contemplation is necessary to clean one from the impurities of thoughts and only when ignorance is removed thus, does the Self reveal itself in all glory.

“Swarnavat Dyotate Swayam” Gold Shines Forth

The beauty of these similes is again and again seen to be the right simile for the right situation. In nature, what do we see that needs to be heated in order to be extracted in pure form? The mining of gold is a brilliant example.

The gold ore contains the tiny gold nuggets in the midst of solid rock. The whole ore has to be heated to a very high temperature in furnaces. Then, with both in liquid form, the gold separates from the rock completely, and is siphoned off as it sinks below the molten rock. When cooled down to form gold bars, it has a beautiful golden shine.

In the same way, the Jiva is Consciousness (the gold) mixed with the impurities of Vasanas, as well as ignorance together with all its effects (the subtle and gross body).

This Jiva (the raw gold ore) has to be smelted down through the rigorous processes of Sadhana. After undergoing this “heating” process, the impurities are removed and the pure gold Consciousness shines forth in the realized sage who has discovered his true identity as Atman, by this process.

Dear All,

How Sai reminds us of the need for intense sadhana to shine as Gold, when He addresses us as “Bangaaru”??

Also, to remind us that even while undergoing the rigorous process of rock getting converted to Gold, the rock, in its essence, had the gold always (Even when a spiritual aspirant has to undergo intense Sravanam, Mananam and Nidhidhyasanam to get rid of all impurities in his mind, at the end, when he shines in and as the fire of Knowledge, the truth is that He is the Gold, He is that Atman ever), Swami writes in the very 1^st chapter in Jnana Vahini thus:-

I Quote Bhagawan,

“When gold is melted in the crucible, it shines with a strange yellow glory. Where did that light emanate from? From the gold or the fire? What happened was only the removal of the dross by the fire; the effulgence belonged to the gold itself; it is its very nature. The fire is only an instrument for the removal of the dross. Nothing has been added to the gold by the fire in the crucible! If fire could give the splendour, then why doesn’t a stick or blade or pebble placed in the fire become as shining as gold? One has to conclude that the splendour came not through fire but out of its own inner nature.

The inner presiding Atma (Pratyagatma) is separate from the five sheaths of the individual (the panchakosas). It shines with its own splendour; it is the witness of the activities and consequences of the three qualities (gunas); it is immovable; it is holy and pure; it is eternal; it is indivisible; it is self-manifested, it is peace; it has no end; it is wisdom itself. Such an Atma has to be cognized as Oneself.”

I Unquote Bhagawan.

Love.

Atma Bodha - Post 75

Verse 65:

सर्वगं सच्चिदात्मानं ज्ञानचक्षुर्निरीक्षते ।

अज्ञानचक्षुर्नेक्षेत भास्वन्तं भानुमन्धवत् ॥ ६५॥

SARVAGAM SAT CHIT AATMAANAM

GYAANA CHAKSHUR NIRIIKSHATE

AGYAANA CHAKSHUR NEKSHETA

BHAASVANTAM BHAANUM ANDHAVAT

[Though Atman is Pure Consciousness and ever present everywhere, yet It is perceived by the eye-of-wisdom alone: but one whose vision is obscured by ignorance he does not see It; as the blind do not see the resplendent Sun.]

In the previous few slokas we learnt about a realized one, here in this sloka, Acharya is explaining to us about an ignorant one also. The importance of spiritual disciplines is also highlighted by Acharya.

The absolute pure consciousness though all pervading is not perceived by everyone. Only those who have developed the inner eye of the wisdom and who are discriminative enough to reject the illusory world from the real, who are pure and are cleansed by the knowledge alone can apprehend the reality.

The ignorant ones who are deluded by the dualities of the world, and who cannot discriminate the reality from the unreal can never realize the bliss of Self. Lord explains the same in Gita 15th chapter as:

UTKRAAMANTAM STHITAM VAAPI BHUNJAANAM VAA GUNAANVITAM.H.

VIMUUDHAA NAANUPASHYANTI PASHYANTI JNYAANACHAKSHUSHHAH

Him who departs, stays and enjoys, who is conjoined with gunas, the deluded perceive not; they see, who possess the eye of knowledge.

YATANTO YOGINASHCHAINAM PASHYANTYAATMANYAVASTHITAM

YATANTO.APYAKRITAATMAANO NAINAM PASHYANTYACHETASAH

Those who strive, endued with Yoga, perceive Him dwelling in the self; though striving, those of unrefined self, devoid of wisdom, perceive Him not.

Acharya gives an example of a blind man for this. The Sun is ever shining in the day and is so bright that normal people cannot see it with naked eyes, still for a blind man; there is neither light nor the sun i.e. he does not perceive the glowing Sun due to his blindness.

It is the blindness of the person that makes the sun dark to him even though the sun shines ever bright and brilliant. Similarly, the real nature of the all pervading Atman is not perceived by those who are blinded by ignorance.

Jnana Chakshu, or the eyes of wisdom, only is capable of knowing the Sath Chith Aananda Brahman everywhere in the universe.

In Mahabharath, Lord Krishna is known to have displayed his Viswaroopa twice. Once in the Kauravas’ royal Parliament – and a second time, at the start of Mahabharath war.

First time, no one in the Kaurava’s Court Hall could really see his Viswaroopa (which really means seeing him everywhere in the Universe).

Lord Krishna in Gita explains this as:

NAADATTE KASYACHITPAAPAM NA CHAIVA SUKR^ITAM VIBHUH

AGYAANENAAVR^ITAM GYAANAM TENA MUHYANTI JANTAVAH

The Lord takes neither the evil nor even the good deed of any; wisdom is enveloped by un-wisdom; thereby mortals are deluded.

Acharya is here explaining that an ordinary mind turned outward in perception and feeling which is agitated by the thoughts of the sense objects of the world cannot apprehend the reality whereas one who is disciplined and discriminate apprehends the reality.

Referring to the Viswaroopa, second time, Lord Krishna wanted his long time friend and disciple, Arjun to fight the Mahabharath War and annihilate the entire Kaurava Army, as his bounden duty. 

But, Arjun has a hundred doubts on whether it is good or bad, whether it is his duty or not and so on. Lord Krishna teaches him Atma Jnanam in the shape of Bhagavad Gita and also shows him his Viswaroopa. Arjun witnesses the Viswaroopa with Jnana Chakshus given to him by Lord Krishna and prepares for war.

Atma Jnani, as we can see, does not stop doing karma. He goes about it with a new light. Karma phalam does not touch him at all.

Viswaroopa is Bhagavad roopa and also Swaroopa for the Atma Jnani. He sees no difference any more.

Mundaka Upanishad explains this .

NA CHAKSHUSHHAA GRIHYATE NAAPI VAACHAA

NAANYAIRDEVAISTAPASAA KARMANA VAA

JNYAANAPRASAADENA VISHUDDHASATTVA-STATASTU TAM PASHYATE NISHHKALAM DHYAAYAMAANAH

It is not comprehended through the eye, nor through speech, nor through the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favorableness of the intellect, therefore can one see that indivisible Self through meditation.

Love.