Atma Bodha - Post 68

Verse 58

अखण्डानन्दरूपस्य तस्यानन्दलवाश्रिताः ।

ब्रह्माद्यास्तारतम्येन भवन्त्यानन्दिनोऽखिलाः ॥ ५८॥

AKHAND-AANANDA ROOPASYA

TASYA AANANDA LAV-AASHRITAAH

BRAHMAADYAAH TAARATAMYENA

BHAVANTI AANANDINAH AKHILAAH

[The Lord’s nature is unbroken (infinite) Bliss.  Depending on just a small particle of that Bliss do the Creator and other Deities proportionately become blissful with their share of that particle.]

Swami Chinmayananda says, “A relative picture has been drawn here to give us a wild quantitative measure of the infinite (bliss) in terms of a finite yardstick.”

Sri Shankaracharya tries to give us an idea of the infinite bliss of the Self, by saying that only a ‘particle’ of it is enjoyed by great Deities like Brahmaji Himself. 

Then that small particle is sized down even further as it is proportionately enjoyed by all the billions of creatures from Brahma down to the least significant ant on earth. Proportionate enjoyment refers to the varying capacities to enjoy the presence of God according to the degree of evolution of the being.

There are five categories of creatures: those possessing one sense, two senses, etc. up to all five senses. Each of these categories has different means available to enjoy the presence of bliss in creation. Nothing is said about the 99.9% that is left ‘un-enjoyed’ by creation. This leaves one in awe of the magnitude of the Bliss of the Self!

Only the man of realization can have a true idea of what this bliss really means. To the rest of mankind, it remains only in the realm of conjecture to ponder over this state.

The Taittiriya Upanishad has an entire Anuvaka (chapter) on “Relative Joy” enjoyed by the Devatas down to the human being. It, too, has the same purpose – to give us some idea of infinite Bliss of the Self. 

The additional step the Upanishad emphasizes is that our enjoyment of bliss is proportional to our degree of renunciation.

The relevant English translation of the verse in this Upanishad is given below.

“Now this is an inquiry regarding the Bliss.

Suppose there is a young man—a noble young man—versed in vedas, the best of rulers, firm in body and strong and possesses the whole world, full of wealth, that is one measure of human bliss.

This human bliss, multiplied one hundred times, is one measure of the bliss of the human gandharvas, as also of a man versed in the Vedas and free from desires.

This bliss of the human gandharvas, multiplied one hundred times, is one measure of the bliss of the celestial gandharvas, as also of a man versed in the Vedas and free from desires.

This bliss of the celestial gandharvas, multiplied one hundred times, is one measure of the bliss of the Manes, who dwell in the long—enduring world, as also of a man versed in the Vedas and free from desires.

This bliss of the Manes who dwell in the long—enduring world, multiplied on hundred times, is one measure of the bliss of the Gods born in the Ajana heaven, as also of a man versed in the Vedas and free from desires.

The bliss of the Gods born in the Ajana heaven, multiplied one hundred times, is one measure of the bliss of the sacrificial gods who have attained to divinity by means of sacrifices, as also of a man versed in the Vedas and free from desires.

The bliss of the sacrificial Gods, multiplied one hundred times, is one measure of the bliss of the Gods, as also of a man versed in the Vedas and free from desires.

The bliss of the Gods, multiplied one hundred times, is one measure of the bliss of Indra, as also of a man versed in the Vedas and free from desires.

The bliss of Indra, multiplied one hundred times, is one measure of the bliss of Brihaspati, as also of a man versed in the Vedas and free from desires.

The bliss of Brihaspati, multiplied one hundred times, is one measure of the bliss of Prajapati, as also of a man versed in the Vedas and free from desires.

The bliss of Prajapati, multiplied one hundred times, is one measure of the bliss of Brahma, as also of a man versed in the Vedas and free from desires.

He who is here in man and he who is in yonder sun—both are one. He who knows this, after dying to this world, attains the self which consists of food, attains the self which consist of the vital breath, attains the self which consists of the mind, attains the self which consists of intellect, attains the self which consists of bliss.”

Acharya here is explaining the Brahman which is verily bliss by giving a relative picture. It is difficult for a limited intellect to even imagine the vastness of the unlimited bliss of reality. Hence Acharya here is explaining that the devas like the creator Brahma himself tastes only a particle of that limitless and unbroken bliss.

This limitless joy is not measured here but we are only shown here how the ethereal joy of even the Gods is but negligible compared to it. 

As learnt in the previous slokas also, this is the supreme bliss after attaining which there remains a desire for nothing. Shruti explains the absoluteness of Brahmananda in Brihadaranyaka upanishad. 4.3.32 as:

ESHHASYA PARAMA GATIR

ESHHASYA PARAMA SAMPAD

ESHHO.ASYA PARAMO LOKA

ESHHO.ASYA PARAMA ANANDA

ETASYAIVA.A.ANANDASYANYANI BHUTANI MATRAMUPAJIVANTI

(This is its supreme attainment, this is its supreme glory, this is its highest world, this is its supreme bliss. On a particle of this very bliss other beings live.)

The greater the renunciation, the greater the bliss. The practical side of the verse is that we should learn to see God even in the most insignificant things around us. Yes, of course He is there in the grandest part of His creation, but let us not ignore Him in the least of His creation.

By this practice, we can begin to taste the bliss “drop by drop”, until we gather the capacity to taste the whole ocean ful in due course.

Love.

Atma Bodha - Post 67

Verse 57

अतद्व्यावृत्तिरूपेण वेदान्तैर्लक्ष्यतेऽद्वयम् ।

अखण्डानन्दमेकं यत्ततद्ब्रह्मेत्यवधारयेत् ॥ ५७॥

ATAD-VYAA-VRITTI ROOPENA

VEDAANTAIH LAKSHYATE ADVAYAM

AKHAND-AANANDAM EKAM YAT

TAT BRAHMA ITI AVA-DHAARAYET

(By the process of negating what it is not indicated in Vedanta as the Indestructible Substratum which is Indivisible, Blissful and One, realize That to be Brahman.)

Again the oneness, the indivisibility, is stressed – this time with the inclusion of Bliss, the essential nature of the Self, and the process of negation by which we arrive at this oneness.

The discussion of verse 56 brought an understanding of the independence of existence or Life from the brain and even the mind. 

We can see that it is incorrect for us to deduce that the stone has no mind or life simply because it has no brain. Anything that exists has to be aware of its own existence. Awareness of existence is the very nature of the Self.

A thing or being does not need a Mind to be aware of its own existence; it needs the mind only to know if other things exist. 

This compels us to take a closer look at the process of Negation referred to here. What are we negating? Are we being asked to negate this world?

That cannot be, since the Self that we are seeking is all-pervading in all the phenomena of the world. This verse directly tells us that we have to learn to see the Self in all beings and creatures.

The negation of “Not this, not that” is to remove our ignorant and deluded view of the world and return the true view to its rightful place in the foreground of our life. This will bring us to experience the blissful aspect of the Self. 

If we want to feel Brahman, it is going to take every strategy, every methodology — I have to know what I am not, I have to know what I am, I have to know what I am in between, I have to know what is Absolute, relative and illusion — all of it!

If you show up in front of the ego, then ego will take all your power away. Vali is like ego, so be like Bhagavan Rama and go behind Vali (ego).

When our mind is calm, quiet and still, we will come to experience how simple Vedanta is.

Existence-awareness is the most fundamental. Unbroken joy is who you are. 

Kaivalya Upanishad proclaims the same about Brahman as:

YATPARAM BRAHMA SARVAATMAA VISHVASYAAYATANAM MAHAT.H

SUUKSHMAATSUUKSHMATARAM NITYAM TATTVAMEVA TVAMEVA TAT.H .. 16..

(That which is the Supreme Brahman, the soul of all, the great support of the universe, subtler than the subtle, and eternal – that is thyself, and thou art That.)

MAYYEVA SAKALAM JAATAM MAYI SARVAM PRATISHTHITAM.H

MAYI SARVAM LAYAM YAATI TAD.HBRAHMAADVAYAMASMYAHAM.H .. 19..

(In me alone is everything born, in me does everything rest, and in me is everything dissolved. I am that Brahman, the second less.)

The great support of all creations, the Brahman, being one without second does not admit any differences nor can undergo any changes and hence is described here as indivisible, non dual and immutable.

The Upanishads indicate that the Brahman is reached by a process of negation of what is not and of assertion of what it is. i.e. by the direct method and the method of negation. 

This is explained in the Brihadaranyaka Upanishad 2.3.6 as “Now therefore the description (of Brahman) is: ‘Not this, not this’. Because there is no other and more appropriate description than this ‘Not this’. Now Its name: ‘The Truth of truth’. The vital force is truth, and It is the Truth of that.”

Here it is explained that Brahman is that which is realized after the process of negation. When all the objects of the world are negated as illusory, that which remains as the witness, as the substratum to all the illusions, that is to be realized as Brahman.

Love.

Atma Bodha - Post 66

Verse 56

तिर्यगूर्ध्वमधः पूर्णं सच्चिदानन्दमद्वयम् ।

अनन्तं नित्यमेकं यत्तद्ब्रह्मेत्यवधारयेत् ॥ ५६॥

TIRYAK OORDHVAM ADHAH POORNAM

SAC-CHID-AANANDAM ADVAYAM

ANANTAM NITYAM EKAM YAT

TAT BRAHMA ITI AVADHAARAYET

[That which pervades all the quarters, above and below, which is Existence; Consciousness - Bliss Absolute, and Non-dual, which is Infinite, Eternal, the One alone, realize That to be Brahman.]

In the last few verses, Sankara vividly and poetically describes the state of a Jivanmukhta, the one who is liberated even while he is alive.

Now, from this verse onwards, Sankara takes us through the description of “Brahman”.

Brahman - Beyond Life, Mind and Brain 

Brain

How do we grasp intellectually this idea of oneness of Brahman? We start with the grossest of the above three factors which are part of the evolution in nature. The brain is the grossest. We are usually trained to think that if the brain is not functioning, there is no mind, and certainly no life.

Mind

It is well-known that certain creatures go into a state of extended hibernation, sometimes through actually freezing themselves. In this state, all physical signs of life are withdrawn. There is no circulation, no breathing, no movement whatsoever. It is a state that might be equated to death.

However, when the time is over, the life returns to that body as before. It proves that the mind existed even when the brain was no longer functioning. The valuable conclusion here is that mind exists independently of the brain. It may use the brain for its functioning but it is independent of it. The mind exists entirely in the subtle body, while the brain exists in the gross body. They are two different levels of manifestation.

Life

Then there is the third factor – Life. Our existence is proven by the life that manifests through us. But we know that only through our mind. The mind is the instrument for this knowledge. Just as the mind is seen to exist when the brain is not functioning, we can also posit that life still exists when the mind is withdrawn.

The proof of that is deep sleep when there is no mind, but life is ongoing. The Pranas are still functioning without the mind. So the independence ascribed to the mind in relation to the brain, may also be granted to life in relation to the mind.

An important conclusion can be made from the above analysis.

Life is something that exists all the time. We cannot limit it only to the existence of this body. What is the implication of this? – It sets the stage for establishing the Theory of Reincarnation. 

The Theory of Reincarnation We know that even though the physical body may drop, the Mind does not. It goes to its subtle realm, with all the impressions and tendencies familiar to it. The subtle realm of the mind is the Sattwic portion of the Tanmatras or subtle elements.

In the same way, Life also continues after death in its own subtle realm different from that of the mind. The subtle realm of Life or the Pranas is the Rajasic portion of the Tanmatras or subtle elements. When conditions ripen, the Mind and Life come together again to manifest in another Birth, to continue the evolutionary journey from where it left off.

The relevance of this discussion is that it explains how the Jnani identifies himself with the all pervading, one and eternal Self.

The Jnani does not see life and mind as being dependent on the existence of the body. There is a transcendence of this mortal structure which permits him to behold the bigger picture unavailable to ordinary beings.

So, it is now clear that that Mind creates the delusion of something being alive or dead. Beyond the mind there is a Consciousness which is self-aware as Bliss and Knowledge.

Thus, through reason, we have arrived at the amazing conclusion that both Mind and Life are not restrained by the boundaries of the physical body, nor dependent on it for their existence. This is the understanding which we should have when we talk of the Self being “one, eternal and non-dual.”

Acharya in this sloka is explaining the all pervading Brahman as the Existence-knowledge and Bliss. Our scriptures proclaim the same about Brahman as that which is infinite, eternal, and absolute. i.e. that which is complete and all pervading.

The very shanti mantra of the Upanishads proclaim the absoluteness or completeness of Self or Brahman as:

AUM PUURNAMADAH PUURNAMIDAM

PUURNAAT PUURNAMUDACHYATE.

PUURNASYA PUURNAMAADAAYA PUURNAMEVAAVASHISHHYATE...

Om! That (the Supreme being Brahman) is full; this (the limited Self, jeeva) is full, (for) from the full the full (indeed) arises. When the full is taken from the full, what remains is full indeed.

Such an infinite and complete Brahman should be all pervading and all permeating and non dual only. It is all that which is existing. Hence there can be nothing beyond it or apart from it.

Directions, parts, or sides can exist for a limited thing alone, but not the absolute consciousness. Such infinite and non dual Brahman can thus never have any front nor back nor any limitations. Hence Acharya here is explaining that east, west, all directions, here and everywhere, it is but Brahman that pervades.

Sruti explains the same in various places such as Mundaka Upanishad 2.2.11 sloka as:

BRAHMAIVEDAMAMRITAM PURASTAADH BRAHMA PASHCHAAD BRAHMA DAKSHINATASHCHOTTARENA ADHASHCHORDHVAM CHA PRASRITAM BRAHMAIVEDAM VISHVAMIDAM VARISHHTHAM.H

All this that is in front is but Brahman, the immortal. Brahman is at the back, as also on the right and the left. It is extended above and below, too. This world is nothing but Brahman, the highest.

And in chandogya Upanishad 7.25.1 as:

SA EVAADHASTAATSA UPARISHHTAATSA PASHCHAATSA PURASTAATSA

DAKSHINATAH SA UTTARATAH SA EVEDA SARVAMITYATHAATO.AHAMKAARAADESHA

EVAAHAMEVAADHASTAADAHAMUPARISHHTAADAHM PASHCHAADAHAM PURASTAADAHAM

DAKSHINATO.AHAMUTTARATO.AHAMEVEDA SARVAMITI

That infinite alone is below. That is above. That is behind. That is in front. That is to the south. That is to the north. That alone is all this. So next is the teaching in regard to the self-sense. I alone am below. I am above. I am behind. I am in front. I am to the south. I am to the north. I alone am all this.

Love.