Atma Bodha - Post 62

VERSE 52:

UPAADHI-STHAH API TAD-DHARMAIH

ALIPTAH VYOMA-VAT MUNIH

SARVAVIT MOODHA-VAT TISHTHET

ASAKTAH VAAYU-VAT CHARET

(Though living with Upaadhis and their attributes,the contemplative one is unattached to them, like Space. Though knowing everything, he may behave as a fool, or, totally unattached, he may yet move about like wind.)

Three similes are interwoven in this single verse – that of Space, that of a fool or mad-man, and that of wind.

SPACE

Firstly, the inter-relationship of all three needs to be seen. The primary simile is the one on Space. This is intended to illustrate the attribute of non-attachment. To illustrate two extreme examples of this non-attachment, the other two similes arise.

Vyoma-vat: “like Space”. Reference is again made here to ‘Space’

An ordinary person identifies himself with the pot, not the free space within or outside the pot.

The Jivanmukta is the opposite. He identifies himself with the free space, and remains indifferent to the pot (the body) which he views as a temporary shelter. He is free to move in and out of his pot-body or mind, and identifies himself with all space.  

Space, within which all objects are found, is never attached to those objects. Even if the objects transform into other objects, the Space remains the same. There are two extreme cases that illustrate such a non-attachment, and each of them has been ascribed a simile in this verse.

FOOL

The first of the two extreme examples illustrates the non-attachment which leads one to do nothing – he is regarded by the world as a fool.

Moodha-vat: “like a Fool”.

The detached sage, not being attached to any image of himself, has no need to display himself in society. His detachment frees him from all obligations to please society. 

Thus he is able to withdraw himself from all activity amongst men. Thus he opens himself to appearing as a fool by those who do not have any knowledge of his spirituality. He is comfortable with that charge! He remains unconcerned with such matters, having risen above praise and censure. Only one who is unattached can do this.

A jivanmukta may seem to be attached to the Upadhis such as mind and the sense organs on account of association to the body but he considers Self only as a witness to their activities and is least concerned about anything. 

We learn this from the lives of great saints such as Sadashiva Brahmendra, Ramana Maharshi etc. who were ever unattached to the body and the world. 

WIND

Asakta Vayu-vat: “free like the Wind”

The wind can move about in space freely. No man-made laws can control its flow.

A sage, identified with all space, may sometimes enter the Upadhis and function as ghattaspace or even go to a higher level and function as mutta-space (that is, as head of an organisation). 

He is not limited by his body or mind. His detachment from them gives him the power to act beyond those Upadhis and perform superhuman deeds as and when he likes. That is the freedom he has acquired, like wind.

Lord Jesus, after being in seclusion for 18 years of his life, returned to Jerusalem and in his remaining 3 years began his world-transforming mission.

In recent history we see the case of Srila Prabhupada, who went to the west at the age of 66 years, having two heart attacks on the ship that took him there. Within 10 years, he raised the world-wide organization of the Hare-Krishna Movement.

Swami Vivekananda and Swami Sivananda are other classic examples of sages who “moved like the wind” in spreading their mission. 

Like the wind, a sage takes his fragrance wherever he goes. He is welcome everywhere because he carries such a good, healthy fragrance. 

People are enchanted by the sweet aroma of his divine personality. That power of attraction draws people to him. He is wanted by many just for his presence.

Love

PS- A sincere reader who reads this post and contemplates on the same will realize the beautiful sequence in which the nature of a Jivanmukhta has been given by Sankara through this verse.

Once a yogi transcends this creation and moves about/exists like SPACE, totally unattached,  then, for those who are still bound to this world, the yogi will appear as a FOOL.

Once the yogi exists as SPACE, then he in fact transcends all limitations of even space and time and therefore, he acts like WIND, working faster than any other Jiva can work, in the mission taken up by him!

Love

Atma Bodha - Post 61

VERSE 51:

BAAHYA-ANITYA-SUKHAA-SAKTIM

HITVA-AATMA-SUKHA-NIRVRITAH

GHATA-STHA-DEEPA-VAT SHASHVAT

ANTAH EVA PRAKAASHATE

(Attachment for the fleeting joys of the outer world – after having renounced these, and contented with the bliss derived from the Self, as a lamp placed inside a jar, forever  shines inwardly alone within himself.)

All joy is experienced within, not in the objects. However, because the joys are triggered by various tempting objects in the world, they are referred to as “fleeting joys of the world”.

In truth, even that which we experience as sensual pleasure comes only from the Self but it is reflected via the body’s mental equipment.

Giving up the external objects, the Yogi finds his joy directly in the Self, the spring of all joy.

“Ghatastha Deepavat” Lamp in a Jar Simile  

The most important part of this simile is that the light is placed inside an opaque pot and hence cannot be seen from outside. This is supposed to teach us that the state of  joy of the liberated sage is not something that others can know. It is deep in his heart and will always remain there.

Externally, the sage may appear to be a very busy person, if his Prarabdha Karma is to be such, but inwardly he is always centred in his Self. 

That gives him the poise and equanimity, which are described in the Geeta as the essential qualities of a Sthitaprajna, the sage of steady wisdom. 

Only the sage knows how much he is enjoying the state of inner bliss. It cannot be fathomed from outside. This is the special message given by this simile.

Does another Jivanmukta know that state? There is a Tamil saying, “The route taken by a snake is known only to another snake!” This suggests that, yes, another Jivanmukta will appreciate the state of a Jivanmukta. 

If both of them are actually conscious of everything else as their own Self, then surely this is not difficult to accept. There are, nevertheless, many clues by which a Jivanmukta’s inner state may be deduced. 

Earlier, we studied how a light placed in a pot illuminates things around, but this verse  goes deeper. It is not about illuminating outside but it’s about illumination. In our self-development it is just “being”. For one who is enlightened, there is only light.

The lamp referred in this verse, the Bliss of SELF or Pure existence or Atman, is lit within ever. It is the light which shines without the need of a vessel ( our body), oil ( our karma) and wick ( our mind).

It is only that when our ego manifest, it brings attachment/hatred, Raaga/Dvesha in our mind, and this attachment/hatred then cloud our SELF, make us ignore/forget that we are verily the light that shines within.

Once a sadhaka, through untiring sadhana, transcends these Raaga/Dvesha, he experiences the illumined SELF within his heart!!

His detachment, his reactions, his calmness, and his absence of any sense cravings, etc, all speak without words of his majestic inner state as Emperor of his inner kingdom. 

Love

Atma Bodha - Post 60

VERSE 50:

TEERTVAA MOHA-ARNAVAM HATVAA

RAGA-DVESH-AADI RAAKSHASAAN

YOGEE SHANTI-SAMAA-YUKTAH

AATMA RAAMAH VIRAAJITE

(After crossing the ocean of delusion, killing  the monsters of likes, dislikes, etc,  the Yogi who is united firmly with Peace  becomes “Atma Rama”, one who revels in Self.)

Atma Rama - Rama is verily that Supreme Brahman, the pure consciousness supreme, that Atman, which crystalized itself and descended on the earth as Sri Rama!

We sing “ Sri Rama charanam” Bhajan in Sai centre(s)

There is this line- Vaidehi Ramam Vaikunta Dhamam in that beautiful bhajan. 

That absolute consciousness, the Atman or the Brahman, is the one which is all pervading, which envelops this creation from vaidehi, the earth, upto Vaikuntam, the sky and the high heavens and beyond!!!

This all pervading Supreme SELF  is what is explained as “ Isa vasyam idagm sarvam” in the Isopanishad and “ Purnam adah, Purnam Idam” in the Brihdaranyaka Upanishad!!

By just a reference of Atma Rama in this verse, Sankaracharya pays the highest tribute to India’s precious spiritual heritage in the form of the Ramayana.

And here is how he does it… “Atmarama”: The Ramayana Story Simile

The entire Ramayana itself is the simile in this verse. And every bit of the beauty of this simile was brought out by a chnmaya ashram acharya, revealing to his student monks  his own great love for this scriptural epic.

1. Sitan Veshi Ramah: “Rama goes in search of Sita”, who has been kidnapped. This compares with the spiritual seeker or the Yogi who is lost in worldliness, but is desperately trying to find his way out of it.

2. Sugrivadi Krita Prayatna Samuttpannena Setuna: What did Rama do? “He obtained the help of Sugriva and others to build the Setu bridge” to Lanka to rescue Sita.

Sugriva and others represent the Sadhana of Sravana, Manana and Nididhyasana. Prayatna is all the effort and concentration put into that Sadhana. The bridge itself is Jnana or knowledge of the Self, which directs us and takes us over to the destination.

3. Samudra: “The ocean”, over which the bridge was built, i.e. the Gulf of Mannar between Sri Lanka and India.

This is the ocean of Samsara or delusion, spoken of in this verse. This is vast indeed. The whole of the microcosm in all its detail, as well as the vast macrocosm of the fourteen worlds, is included in the word.

The waters of the ocean represents both the waves of ups and downs we experience in this world, as well as the unfathomable depths of ignorance and delusion we struggle against.

In this ocean are the “monsters” of likes and dislikes which give rise to a few pleasurable experiences but a majority of painful ones. These are killed by the Yogi in the course of his treacherous journey to the Self.

4. Atithikshana Bana: “The very sharp and deadly arrows” used to attack the hoards of the demon-king who had kidnapped Sita.

These arrows represent the sharp intellect of the Yogi which possesses Viveka, and the strong Vairagya or dispassion that enables him to remain unattached to the world of temptations.

5. Ravana Harana: Rama “vanquishes Ravana” and all his hordes of demoniacal soldiers.

This killing stands for the killing of the Yogi’s Vasanas and desires; his Raga and Dwesha; and all the subtle tendencies that induce him to tread the fruitless path of sensual indulgence.

6. “The Discovery of Sita”: This stands for the discovery of Shanti or peace within one’s being.

It is a supreme peace that is independent of all external conditions. The very word ‘Seeta’ means calmness and peace. It is the state associated with great joy and bliss of the Self.

7. “The Return to Ayodhya”: Ayodhya is Rama’s own country, where He was born and grew up.

Similarly, where is our source or origin, our true home? The Yogi also goes back to his true home, his own Self. The word Ayodhya literally means “that state which is free from war and strife.” How apt is it!

The rule of Lord Rama (Rama-Rajya) in Ayodhya was a state where all lived in inner peace and contentment, free from the stress and struggle associated with any other outer pursuit. 

The return to Ayodhya is a return to our own heaven within where, there is ever  lasting peace and love. 

The effortless abidance in this inner realm where wars, discontent, revolutions, and so on have no place, is called Ramarajya.

Thus we see a complete parallel between the story of the Ramayana and the march of the soul onwards towards the discovery of its true nature.

The spiritual journey is what epics like the Ramayana symbolize, and such epics have soaked deep into the fabric of Indian culture..  Could there be a more fitting tribute to Indian culture than this glorious reference to the Ramayana!

May we go through all the stages explained above in the context of our spiritual journey and return to ayodhya, the supreme abode, from which we were born, in which we exist without the knowledge that we exist in and as ayodhya, the supreme abode of SELF!!!!

Love