Atma Bodha - Post 24

VERSE 17

सदा सर्वगतोऽप्यात्मा न सर्वत्रावभासते ।

बुद्धावेवावभासेत स्वच्छेषु प्रतिबिम्बवत् ॥ १७॥

SADAA SARVA GATHO API AATMAA

NA SARVATRA AVA BHAASATE;

BUDDHAU EVA AVA BHAASETA

SVACCHHESHU PRATIBIMBAVAT.

(Although the Self is always all-pervading yet It does not shine everywhere (in everything). It manifests in the intellect only, just as the reflection (manifests best) in a mirror.)

In the previous slokas, we learnt that the Atman is all pervading and all the duality on the world are just an illusions superimposed on Self. Here Acharya is explaining that the Atman though infinite and all pervading is manifested only by the inner equipment. In this verse the intellect is given its proper place as the prime instrument available to human beings to explore their spirituality.

It is in the intellect that the Lord shines more clearly than in any other sheath of the human being. Vedanta, in the same breath proclaims that only purity can capture clarity of intellect. Hence, the intellect that is given prime place is not a biased intellect leaning towards the mind and its desires, but a clean and clear instrument that is unswayed by desire. Such an instrument alone is capable of arriving logically at the Truth.

“Swaccheshu Pratibimbavat” Simile:

All objects reflect light in varying degrees. What appears dull is only dull because the light is not being reflected fully off that object due to roughness of its surface.

The smoother the surface the greater is its power to reflect light. Perfect smoothness is found in a mirror, which reflects most faithfully all the light that falls upon it. Hence it is a fitting object to be used as an example for the light that reflects off a purified intellect.

Of all the objects produced in nature that which reflects the light of the Self most faithfully is our INTELLECT. Other objects are too gross to be able to reveal the Self, although in a Sattwic person, there is a distinct purity that radiates even from his physical body, and his mind, being calm, radiates an aura of calmness and peace wherever it goes. However, even in a Sattwic person, it is his intellect which truly shines as we see in him the highest example of complete control over his mind and senses.

Dear All,

It was 3 weeks before that the Author gave a question to few selected sadhakas.

There are these following Truth about Pure consciousness / SELF /Atman.

1) Consciousness does not rise

‘Rising' means birth, i.e., coming into existence of an entity previously non-existent.

This cannot be predicated of Consciousness as it is    the Witness of even previous non-existence. Otherwise no one will be aware of such non-existence.

It means that when there was nothing, not even the 5 elements were there, Pure Consciousness or Brahman existed formless, attribute less.

This has to be TRUE because, every effect has a cause. So, if the 5 elements and out of that also, SPACE is the first effect that has emerged, then before the emergence of SPACE, there has to be some CAUSE for this SPACE to emerge as EFFECT.

So, there is no Birth for Brahman or God, as the first effect – SPACE is created by God whereas, there is no prior CAUSE for the creation of GOD.

2) Consciousness does not set

Setting   means disappearance of an existing entity, i.e., it’s becoming non-existent again. This state, though possible for relative entities, cannot be predicated of Consciousness.

No disappearance or destruction can be cognized without a conscious Witness.

The death of even this creation, during PRALAYA, is witnessed by God / Brahman and therefore, there can be no death for God / Brahman

3) Consciousness does not increase / suffer / decay.

Every perceived entity of the empirical world possesses six characteristics, viz., birth, existence, growth, change, decay and destruction.

Consciousness has none of the characteristics of a perceived entity. By negating birth and decay, the four other characteristics are also negated in Consciousness. Growth and decay are only possible for those entities which have parts.

With the above TRUTH being clear, the question given by the Author to the Sadhakas was,

“How, such a birth less, death less, motion less, Mindless pure consciousness can go and illumine our intellect”.

  

As an answer to this question, a full session was taken by the author couple of weeks before.

In the next post, the answer to the above question would be dealt with.

Love.

Atma Bodha - Post 23

VERSE 16

वपुस्तुषादिभिः कोशैर्युक्तं युक्त्यवघाततः ।

आत्मानमन्तरं शुद्धं विविञ्च्यात्तण्डुलं यथा ॥ १६॥

Vapuh-stusha-aadibhih koshaih

yuktam yuktyaa avadhaatatah

aatmaanam antaram shuddham

vivichyaat tandulam yathaa

(Through discriminative self-analysis and logical thinking, one should separate the pure SELF from the sheaths as one separates the rice from the husk, bran etc., that are covering it.)

In this verse the connection with the sheaths and the Self is seen from a practical Sadhana viewpoint. It tells us how it is possible to separate the Self from these sheaths which disguise It.

The process is a deeply internal one, using the most refined of all the instruments of the subtle body, namely, the intellect. The verse gives us the assurance that with a purified intellect, one can “separate” the Self from the sheaths.

It is a rigorous analytical process, requiring a very pure and sharp intellect, and supported by the declaration in the Shastras of our true identity with Brahman the Supreme Reality. 

When this analysis is performed with relentless precision, the Self is beheld independent of the five sheaths which “cover” It.

“Avadhaatata Tandulam” – Rice Threshing Simile:

The husk of identification with the five sheaths is pounded away, and then the Pure Self is beheld, completely free from all the Upadhis which were associated with It. 

The process of using the sharp and purified intellect to behold the Self is compared to the process of separating the husk and the bran from the rice grain so that the pure rice is seen.

This process is accomplished in three stages: threshing, winnowing and hulling.

     i.            In the first stage, the grain with the husk is pounded to separate the husks.

  ii.            In the second stage the husk and rice grain mixture is separated by winnowing. This involves lifting the mixture up into the air in a slight breeze. 

When the mixture falls the grain falls directly into the wicker winnow, whilst the light husk gets blown away by the breeze and falls outside the winnow.  

iii.            In the third stage, the rice grain itself has to be carefully pounded in the hulling process to remove the bran that covers it, without breaking up the rice grain. This is the most delicate process.

These three processes resemble the three processes which the intellect has to carry out in revealing the Self.

They are Sravana, Manana and Nidhidhyasana. It is hard work for the intellect, but with sufficient Chitta Shuddhi and Chitta Ekagrata, it can be achieved. The Threshing, Pounding and Hulling to Reveal the Self:

Just like the husk of the rice that seems to cover the kernel of rice and appears to be inseparable, as a part of rice, these sheaths that seem to veil the ever blissful Self are but creations to ignorance alone. 

When one realizes Atman to be distinct from the sheaths he becomes detached with them, and this detachment will surely lead to knowledge.

Hence Sankara is instructing that a seeker should analyze and be discriminative, i.e. viveka is very much important for a seeker.

Through Self analysis and knowledge one must know that the Self which is ever blissful and immutable can never be any of the sheaths. 

Just as how the rice is obtained by removing the husk, bran etc. from the paddy, so too, by discrimination, by distinguishing the reality from the non-real, and by removing the various impurities superimposed upon Self, one must realize the real blissful nature of Self which seems to be veiled beneath the sheaths of ignorance.

Love.

Atma Bodha - Post 22

SLOKA 15

पंचकोशादियोगेन तत्तन्मय इव स्थितः ।

शुद्धात्मा नीलवस्त्रादियोगेन स्फटिको यथा ॥ १५॥

PANCHAKOSHAADI YOGENA

TAT TANMAYA IVA STHITAH.

SHUDDHAATMAA NIILAVASTRAADI

YOGENA SPHATIKO YATHAA

  

[In its identification with the five-sheaths the Immaculate Atman appears to have borrowed their qualities upon Itself; as in the case of a crystal which appears to gather unto itself color of its vicinity (blue cloth, etc.,)]

In the previous slokas, we learnt that the Atman is independent of the three adjuncts which are the gross, subtle and causal bodies. 

To remove any doubts of the Atman being dependent on these bodies as it seems to be endowed with so many physical and mental qualities, Acharya here is explaining that all attributes of the Atman is only due to the false identification arising out of ignorance. 

To explain this, Acharya is explaining about the five sheaths and how the non-dual Self is always distinct from them.

Here we are given another beautiful example of a crystal to answer as to how the perfect immutable Self seems to be contaminated by the duality. A clear glass or a crystal when placed in front of a blue object appears to be blue in color, similarly, in association of a red object appears to be red in color. 

Similarly, the Self which is untainted and ever free from any duality seems to be limited only due to ignorance and hence the association and identification with the five sheaths. Like how a clear glass tumbler appears to have taken the color of the liquid it holds, the Self is wrongly identified with the five sheaths due to ignorance alone.

The five sheaths are

1. The gross physical body, (annamaya kosha).

2. The vital air structure, (pranamaya kosha)

3. The mental sheath (manomaya kosha)

4. The intellectual sheath (vijnanamaya)

5. The bliss sheath (anandamaya kosha).

There are called as sheaths as they are like coverings on the atman which manifests itself through them, like the sheaths that cover the sword, these cover the blissful Self from an ignorant one. It is only due to ignorance about the nature of Self that one mistakenly identifies Self with these, and hence rises the ego and thoughts such as “I am clever”, “I am fat”, “I am sad” etc. while all along the Self is but verily bliss.

The Gross Sheath (Annamaya Kosha)

The gross body is associated with a particular race, a particular type of dress, and certain specific features unique to the race. It can be thin or fat, tall or short, dark or fair, and so on.

The Subtle Sheaths (Other 4 Koshas)

The organs of action have their qualities, for example, the language spoken, the customs and traditions followed, the social interaction circle defined by one’s status and wealth, the religious affiliation, and many other unique traits which arise only due to the ignorance of the one Self.

All these qualities are erroneously superimposed on the Self. Something that is pure can take on in every detail the qualities of that which it is associated with. The “Neela Vastra-adi Yogena”

Just as the crystal is not affected by the colours which surround it, so also the Self is not affected by the qualities which we erroneously superimpose upon it. It remains pure.

The five sheaths have a distinct “colouring” as described earlier, referring to the body and mind associations with race, culture, language, etc. The more the colouring the greater is the impurity. 

In a very gross mind, the Self is not detected at all. There is no sign of its own purity due to the thick impurity of the sheaths. 

In a Sattwic person, the colouring is not so strong. There will still be something of the Self coming through the sheaths. The purity of character will permit the sweet glow of the Self to shine through in such a person.

Just as how the clear, colorless glass appears to be colored only due to its association with colored objects, the ever non dual blissful Self seems to be tainted by the misery only due to the associations to the illusory objects of duality.

Love.