Continued
from previous post.....
These processes are for the evanescent body; they are "shad-bhaava
vikaras". They mean being born, existing, growing, changing, getting old,
declining and lastly dying. The Atma has no such modification. It is stable,
unshakable, fixed, the witness of all change in space and time, unaffected by
the transformations, like the waterdrop on the lotus-leaf.
Liberation
from the tentacles of the mind can be got by the acquisition of Brahmajnana,
the knowledge of the Absolute. This type of liberation is the genuine Swarajya,
self-rule. This is the genuine Moksha.
Whoever
grasps the reality behind all this passing show, he will not be troubled by
instinct or impulse or any other urge; he will be the master of the real
wisdom.
(Author’s note: the changeless / nirvikara explained in the
SAT CHIT pour related to an Upadesa Saram verse holds good in aligning
perfectly with what Swami has explained about Atman above, which is birthless,
deathless, without decline, which does not undergo the 6 vikaras.
As regards the bliss which a realized seer enjoys, as
explained by Swami, it is to give the taste of that bliss and lure the readers
to take up this path of jnana.
Actually, once a jiva attains realization, he transcends even this joy. He just abides by SELF and exists in that Self-Abidance state or pure existence state. But if that is to be explained to the spiritual seekers, then how it can be explained?? Obviously, Swami has to say, it is Bliss of SELF).
Actually, once a jiva attains realization, he transcends even this joy. He just abides by SELF and exists in that Self-Abidance state or pure existence state. But if that is to be explained to the spiritual seekers, then how it can be explained?? Obviously, Swami has to say, it is Bliss of SELF).
Swami
writes,
"The
robber who has robbed us of the precious gem of Atma is no other than the mind;
so, if the robber is caught and threatened and punished, the gem can be
regained. The possessor of that gem is immediately honored by being installed
as Brahman.
The
Sadhaka must seek the personages who have attained this Knowledge and learn
from them their experience and honor them for it and share with them their joy.
Indeed, such Sadhakas are blessed, for they are on the road to Swarajya, Self-rule.
This is the mystery of Brahman, the understanding that there is no other. This
is the Atmajnana.
There
are four types of Jnanis:
1. Brahmavid,
2. Brahmavidvara,
3. Brahmavid-Vareeyaan
and
4. Brahmavidvarishta.
These
types are differentiated, according to the development of the Sathwic quality
in the Jnani.
The
first, the Brahmavid, has reached the fourth stage called Pathyapaththi.
The
second, the Brahmavidvara has attained the fifth, the A-samasakthi stage.
The
third, Brahmavid-vareeyan, has gained the sixth stage, the Padaartha bhavanaa.
The
fourth, the Brahmavarishta is in the seventh grade, the Thureeya, the stage of
perpetual Samaadhi.
The
Brahmavid-varishta is 'liberated' though he is in the body. He has to be
forcibly persuaded to partake of food and drink. He will not engage himself in
any work relating to the world. He will be unconscious of the body and its
demands.
But the other three will be aware of it, in varying intensities, and they will engage themselves in worldly work, to the extent appropriate to their spiritual status. "
But the other three will be aware of it, in varying intensities, and they will engage themselves in worldly work, to the extent appropriate to their spiritual status. "
(note - the 7 stages in Jnana are taken up and explained in the next post).
Love.
