Atma Bodha - Post 39

Verse 29

स्वबोधे नान्यबोधेच्छा बोधरूपतयात्मनः ।

न दीपस्यान्यदीपेच्छा यथा स्वात्मप्रकाशने ॥ २९॥

SWA-BODHE NA ANYA-BODHECCHHAA

BODHA-ROOPA-TAYAA AATMANAH

NA DEEPASYA ANYA-DEEPECCHHAA

YATHAA SWAATMA PRAKAASHANE

(To know the Self, needs no other knowledge, for, one’s own Self is of the form of knowledge.  A lighted lamp does not need another lamp, to make it visible as it illumines itself)

Let us start with the understanding that we cannot avoid the reflection of consciousness. It is the way we have been created. We cannot change that, and we will get nowhere if we deny this fact.

All we can do is to say that we are not the Jiva, the individualized being. Our strategy for escaping from our self made prison is to dissociate ourselves from the body, mind and intellect as much as possible.

Therein lies our only practical recourse for liberating ourselves. If we did not have the “I”-sense there would be no problem in the first place. But it has happened like that, it is unavoidable. So the only way out is to feel we are the Supreme Self, and not this Jiva.

In this process our greatest instrument to accomplish this is the intellect. We have to use its power of analysis, of thought construction, of decision and command over the rest of the body’s components to the ultimate. 

In this verse we are given the assurance that once we have done that part of the Sadhana, using the intellect, the Self will reveal itself to us.

It is not in need of ‘any other lamp’ to show itself to us.

There is a classical, oft-repeated example of 10 friends   trying to ensure that all of them have reached the other side of the shore after swimming. 

One by one, each of them starts counting heads, misses counting himself and finds only nine in the row. Each one's heart sinks. The tenth man is MISSING!! Dasamo Nastaha!! 

A wise man, a sanyasi, passing that side asks them the cause of their weeping and understands their predicament and first assures them that the tenth man is ALIVE and AVAILABLE. 

 

Then, he makes all of them stand in the row and counts all ten people and proves to them that all ten are safe and available. 

When each person has counted the other nine, the wise man takes that person's fingers and makes it point out to himself (the one who has counted the other nine) and says, you are the tenth. 

Here, this "you are the tenth" is to be understand as the grand mahavakya, “Tat Twam Asi” / That though Art.

The very fact that the identifier is identifying and proving the existence of all others is proof of his own existence. No further proof of his existence is needed.

I have to check the existence of others but not of myself. I am myself the proof of my existence. Atma is the original Consciousness – which is ever evident. All of us experience it.

“Na Deepasya Anyadeepeccha”

There is no need for another lamp to light one that is already lit. In the same way there is no need for anything to light the Self, that is, reveal the Self to us, because the Self has this capacity built into it. It is self-luminous.

When all the things that conceal the Self from us are removed, It shines forth by Itself. 

All our Sadhana is to undo all the harm that has already been done in numberless births of ignorant living. 

Once we can grasp with our intellect the knowledge of the condition of the entrapped Jiva, then alone can we take the steps to remove the veils one by one, and permit the Self to shine through.

Love.

Atma Bodha - Post 38

Verse 28

आत्मावभासयत्येको बुद्ध्यादीनीन्द्रियाण्यपि ।

दीपो घटादिवत्स्वात्मा जडैस्तैर्नावभास्यते ॥ २८॥

AATMAA AVA-BHAASAYATI EKOH

BUDDHI-AADINI INDRIYAANI API HI

DEEPAH GHAT-AADI-VAT SWAATMAA

JADAIH TAIH NA AVA-BHAASYATE

(The Self alone illuminates   the intellect, etc, and also verily the senses, just as a lamp itself illuminates pots, etc.  Inert themselves, they cannot illumine themselves)

We return here to the light bulb analogy made in verse 26, this time it is coming directly in the text itself, as a lamp illumining a jar.

There it was used to illustrate the false origin of the ego. Here it is used to emphasize the inherent inertness of the intellect equipment.

Can Atma be an object that can be known by some other Knower, as subject? Is it someone other than Atma? Other than Atma, whatever is – is Anaatma. In Anaatma, which part can know Aatma? These are troubling questions.

Anaatma, the whole of it, is INERT / JADAM principle – and has no chance of ever knowing the CHAITANYA which is Consciousness principle.

Only the Consciousness principle of Atma can know the inert, Anaatma principle. It is the Anaatma principle which is Avidya or Ignorance and needs removal. If avidya is removed, instantly, the Aatma will shine forth in its true splendor.

Atma is all pervading, original consciousness principle and advayam, one without a second.

That being so – it is Anaathma which shines, exists and transacts in presence of the Atma Chaitanyam.

What is meant by inertness of the intellect? The intellect is recognized to be the most subtle part of the creation of the human being. The supremacy of the intellect was brought out in verse 17. In spite of that supremacy, why is it still described as being inert? Its supremacy lies only in the fact that it is the “light bulb” of the human being.

No other part of the human being has this capacity to express the Self so clearly as the intellect, although in their functioning they all express to some extent the ‘intelligence’ of the Self.

The king of the human equipment is the intellect; it enlightens all other functions. Nevertheless, it still cannot illumine itself. This limitation of the intellect is the point being made in this verse. Intellect, although the highest instrument we have, cannot be equated to the Self. By nature, it is still part of “material” creation, and in that sense inert.

Deepa & Ghata Simile

“Deepa” means light and “Ghata” means pot (like a lamp illuminates a pot). There is one light and in front of that light there could be lots of pots — such as a pot of honey, a pot of butter, a pot of yogurt — we need to keep relating this back to ourselves! 

Taking this in a Puranic sense, we have always read about Bhagawan Krishna going into people’s homes and stealing butter, but how was he able to see in the dark room (because the butter was probably kept in a cellar)? Bhagawan’s nature is illumination, so when He went into a dark room he would shine and be glowing in spite of his dark skin! Have you ever thought about black glowing in the dark?

That’s what has been shared here — that “Swaatma” or the nature of one’s self illumines all that is in front of it because one’s nature is illumination, like Bhagavan Krishna. There is no difference between Atman/Brahman and Bhagawan Krishna or Any incarnation.

“Jadaihi” means that which is inert. All is inert other than you. That which is inert does not have illumination and it needs to be illumined. If you know that something is inert, then what else has to be there? There has to be awareness, consciousness. If consciousness is not the nature of that which is inert, then it means it is “your” nature.

Lamp is self luminous. All the objects kept near and around the lamp are non-luminous. All these objects which are near the lamp are illumined by the Lamp. We see them in the light of the lamp. But, the non-luminous objects have no chance of illumining the lamp. Always, luminous can only illumine the non-luminous.

In the same way, the self Luminous Atma can only illumine the non luminous Anaatma. Non luminous Anaatma can never illumine the luminous Atma. Atma is ever the knower principle and never the known principle. Atma is also ever the experiencer and never an object of experience.

Being Clear of the Role of Intellect

The great value of the intellect lies in its power to analyze and reflect. The intellect alone can grasp our real state of bondage: that we are trapped in a prison. To understand the nature of the imprisonment and to help us see the way out of it is the great function of the intellect. 

Once it has done that, its job is over, and the Self is revealed by itself, by its own self-luminous nature. This idea is developed further in the verses to follow. Thus, the intellect only has to uncover the veil of ignorance. It is not tasked to reveal the Self.

The Self will do that of its own accord, as it is self-revealing. It does not need the intellect to illumine It. Indeed, there is no such need to illumine it as it is self-luminous. 

Dear Readers,

The process of Intellect absorbing Consciousness / Atman and then the further process of how the absorbed / reflected consciousness of intellect goes on to illumine body, mind, senses, has been explained in detail in an earlier verse.

The Kena Upanishad explains this beautifully as “Atman is that which is the Ear of the ear, which is the Mind of mind, the Speech of speech etc. 

This is also covered in an earlier verse while elaborating on "Atman is Chit", wherein Sat Chit Ananda was brought in a verse by Sankara.

It is that by which the mind is thought and that by which the man sees the activities through the eye.” Thus as the Mahavakya says, this Consciousness is the Self or “Pragjyanam Brahma”. Self thus is the illuminator of all the modifications of the intellect.

Love.

Atma Bodha - Post 37

Verse 27

रज्जुसर्पवदात्मानं जीवं ज्ञात्वा भयं वहेत् ।

नाहं जीवः परात्मेति ज्ञातं चेन्निर्भयो भवेत् ॥ २७॥

RAJJU-SARPA-VAT AATMAANAM

JEEVAM JNAATVAA BHAYAM VAHET

NA AHAM JEEVAH PARAATMAA ITI

JNAATAH CHET NIRBHAYAH BHAVET

(As one who regards a rope as a snake, so too one, regarding oneself as an ego, is overcome by fear.  “I am not the ego, but the Supreme Self”, if he realizes this, he becomes fearless.)

An attempt is made in this verse to relieve the intellect of the burden placed upon it by the falsely created sense of “I”. The burden is simply all the fears resulting from the misplaced identity of oneself as an individual. 

These are shown in this verse to be unnecessarily taken upon one’s own shoulders, when in reality they do not even exist.  

“Rajju-Sarpa-Vat Atmanam”: The Rope-Snake Analogy

 

In this simile, a rope is seen and misidentified as being a snake. The resulting fear that grips the person beholding this has no basis as it arises from pure delusion. 

The rope is not even aware of the existence of the ‘snake’, so it cannot be held responsible. It is the individual consciousness or the ego which has to bear the responsibility of the consequences for this deluded perception.

The rope is our true identity, the SELF or the Atman.

The mistaken identity of rope as a snake is our mistaken notion of our ego “I am this jiva”.

The burden of ‘fears’ represent the entire range of deluded perceptions arising from this ego-consciousness.

Removing the venom of snake’s bite is overcoming the notion that “I am this Jiva”.

Freedom / fearlessness is the state of Realization that “I AM THE CHANGELESS, BIRTHLESS, DEATHLESS PURE SELF”.

When a Jiva exists with his mistaken identity as Jiva, he suffers from all the 6 negative qualities, Kama, Krodha etc. The Jiva, under its own delusion and imagined fear, suffers from the consequences of such fear. The real fear of the snake is due to the venom in its bite.

The sage solves the problem by removing the ‘venom’ from the snake’s bite. The venom lies in the sense of egoism that heads this whole web of delusion. Hence, the “ego-sense” in a sage is rendered ‘toothless’.

The snake has been burnt and is there only in appearance, it cannot do any harm. A burnt snake may still look like a snake but it cannot do anything. 

The sage’s egoism is like that. It is just enough to go on functioning in this world; it serves only an operational function. But really there is no ‘venom’ in it. The venom of selfishness has been transformed into the nectar of universal vision.

A burnt rope cannot be used to tie anything; the moment it is touched it crumbles to ashes. Similarly, the sage’s egoism, which is burnt, cannot tie him to this world anymore. The sage is freed from bondage to this world.

An ignorant person’s ego is full of venom. If he is criticized he will seek revenge on the one who criticizes him. He will try to bite back with venom.

But in a Jnani there is no such reaction. He knows he has been criticized, but remains indifferent to it, understanding that it is only a thought current passing through. He has no fear of criticism. 

The fearlessness of the sage tantamount to complete liberation from all bondage. Because the Jnani has risen above egoism, he sees the correct picture of all the facts listed in the previous verse.

He knows that the consciousness expressing through his intellect is a reflection of the Self, i.e. it is Chid-Abhasa. Hence he is not disturbed by any wave produced in it, such as the crest of praise or the trough of criticism.

Love.