Atma Bodha - Post 80

Let us take in the essence of the remaining three theme  from verse 25 to 68, in this post.

THE BIRTH OF THE EGO

Verse 25: The Birth of Ego.

In this single verse, the author states how the ‘indiscriminate blending’ or ‘unholy wedlock’ between the Jiva (the individual soul) and the Intellect produces the fundamental error by which we become identified with all that is unreal in relation to the Self. 

This is a very important verse. The blending is unavoidable – it is how the human being was created to function. However the blending, from being ‘indiscriminate’, can be made ‘discriminate’. In the verses from 26 to 37, the focus is on training the intellect to do so.

Verses 26-27: How the Ego Thrives.

The first step in this training process is to recognize the ways in which the ego seeks to perpetuate itself. This is covered here.

Verse 28-29: Supremacy of Self.

By learning that the Self does not need anything else to reveal it, we are taught not to allow the ego to hijack the function (and the glory) that belongs to the Self.

Verses 30-33: ‘Neti-Neti’ the Doctrine of Negation.

A process is now offered to the seeker to relentlessly negate everything that is not the Self in a systematic manner, starting with that which is grossest to that which is subtle. The gathering of the knowledge which will execute this step successfully is called Sravana. Reflecting thoroughly on the knowledge obtained through Sravana is called Manana.

This is explained in verses 32 and 33. It calls for a firm conviction that these externals are perishable and unreliable, and cannot give us the happiness we seek.

Verses 34-37: Nididhyasana.

With Manana bringing firm conviction, Nididhyasana or meditation can begin. These verses teach the student the qualities of the Self upon which one has to meditate. This eventually brings the student to realize “I am Brahman”. 

TOWARDS REALIZATION

With the realization of the Self being accomplished, the nature of the text takes a distinct turn. What follows are observations from that priviledged platform. From here onwards, there are some beautiful insights into what life is like after realizing the Supreme.

Verses 38-39: From Savikalpa to Nirvikalpa Samadhi.

Having come to this advanced stage of negating all the Upadhis by the “I am Brahman” thought, this thought itself is now renounced and the student is teken to the ultimate realization of Nirvikalpa Samadhi.

Verses 40-46: Emerging Out of Ignorance.

The immediate focus is on how the new experience differs from the old (or ordinary) consciousness. Some of the most exquisite similes are used in these verses to indicate how different the state of realization is from ordinary human consciousness.

Verses 47-50: The Universal Attitude.

We now get a glimpse of how the realized sage views this world, how he relates to each and every object as though it were he himself. The poetry gets more and more intensely sublime, with a climax in verses 49 and 50.

Verses 51 – 53: Freedom Beyond Limitations. 

In these verses the same universal theme is continued, but with an emphasis on the freedom experienced in the Self-realized state. From here onwards the student can only marvel at the sheer beauty and pageantry of every verse, as it oozes out the fragrance of true divinity lived in flesh and blood!   

REVELLING IN FREEDOM 

The author invites us to join in the spiritual party he has laid out for us. We need to shut our intellects and open our hearts to live the great experience that it is to realize the Self. What better guide can we hope to have than the inestimable Sri Shankaracharya for this meditative tour! When these verses go through us without any blockage from our mind and intellect, then we can know that we are ‘close’ to clarity.

Verses 54-55: Merits of the Realised State.

Verses 56-62: All-pervasiveness of Brahman.

Verses 63-65: Administering the “Medicine”.

Verse 66: The Toughness of Sadhana.

Verse 67: Summation

CONCLUSION

Verse 68: The Promise of Fulfillment

Love.

Atma Bodha - Post 79

Dear All,

One of the Acharyas of Chinmaya ashram has given a very elaborate commentary on many Vedantic treatises as well as on many books / works on Bhakti by Sankara and other saints.

In the Atma Bodha blog posts, author has taken relevant extracts from the commentary on Atma Bodha by that Monk.

Towards the end, that acharya has nicely summarized the thought flow of Atma Bodha text, which is being given to the readers as it is, because, it has been sequenced in such a nice manner that it requires no alternation or addition.

Let us see the same in the next 2 posts from today’s post.

THE OVERALL THOUGHT-FLOW OF ATMA BODHA

Verse 1                 INVOCATION

Verses 2 – 5        KNOWLEDGE OF THE SELF

Verses 6 – 9        THE WORLD

Verses 10 –14     THE UPADHIS

Verses 15– 24     AN ERROR OF MISAPPREHENSION

15 The Problem Outlined

16-17: What is Discriminative Enquiry?

18-22: Cultivating Witness-ship

23-24: Mind is Responsible

Verses 25 – 37   THE BIRTH OF THE EGO

25: The Fundamental Error

26-27: How the Ego Thrives

28-29: Supremacy of the Self

30-33: ‘Neti-Neti’: Doctrine of Negation

34-37: Nididhyasana

Verses 38 – 53 TOWARDS REALISATION

38-39: Samadhi: Savikalpa & Nirvikalpa

40-46: Emerging Out of Ignorance

47-50: The Universal Attitude

51-53: Freedom Beyond Limitations

Verses 54 – 67: REVELLING IN FREEDOM

54-55: Merits of the Realised State

56-62: Attributes of Brahman

63-65: Administering the “Medicine”

66: The Toughness of Sadhana

67: Summation

Verse 68 CONCLUSION – The Promise of Fulfillment

Now, let us list down the essence of each verse for our contemplation purpose.

1. INVOCATION Verse 1: 

“Tapas” is the auspicious word with which the text begins. This is therefore taken as an invocation. The Anubandha Chatushtaya is given fully. The characteristics of the person who is ready for this path are given – peacefulness, desireless-ness and aspiration. This is tantamount to Sadhana Chatushtaya.

2. KNOWLEDGE OF THE SELF Verses 2-5: 

The path of Vedantic enquiry is direct, taking the route “as the crow flies”. However, its starting point is a well-prepared mind. Knowledge of the Self is most important. Hence, this is where the text begins. 

Action on its own does not bring liberation. At some point the seeker has to come to knowledge of the Self, for knowledge is the only antidote for ignorance. 

This means removal of Ignorance through Self-knowledge is the way forward. When that is achieved, the self-luminous Self shines forth as it is now unobstructed, just as the clearing of clouds allows the sun to be seen.

3. THE NATURE OF THE WORLD Verses 6-9: 

The text turns its attention now to the world, with all its attachments and aversions. It is seen as a dream. As soon as the dream ends, the unreality of the world is experienced. 

The dream will only end when Brahman is realized. The world is also seen as a mental projection upon the Self. The objects in the universe, the stars and the planets, are like bubbles in water – they come and go back into their source, the Self. The world is ever-changing, but the substratum, the Self, is constant.

4. ASSOCIATION WITH THE UPADHIS Verses 10-14: 

The idea is now developed of how the Self, which is ever pure, appears to be tainted. This is traced to its association with the body, mind and intellect – known collectively as the Upadhis. 

This is a major concept in Vedanta and is the arena for the basic Vedantic Sadhana. By explaining the origin of the gross, subtle and causal bodies, it is shown that they are not the Self but the Self dwells in them. The Self gets a colouring from them, in the same way as clear water gets coloured or flavoured.

 5. AN ERROR OF MISAPPREHENSION

Verse 15: Wrong Identification. 

The spiritual problem or predicament of human beings is stated very precisely in this verse as being identification with the Upadhis or limiting adjuncts. This identification appears to taint the Self, that is, gives it attributes which it does not possess. We generally identify with this tainted self, and not the true Self. Verses

Verses 16-17: Discriminative Enquiry. 

The solution lies in using the human intellect to discriminate between the truth and the untruth, the real and the unreal, and thereby reprogram the pattern of our thinking.

Verses 18-22: 

Cultivating Witness-ship. When discrimination begins, the seeker is able to develop the ability to be a Witness of all his actions and thoughts. He separates himself from the Upadhis bit by bit, by learning how to observe them, to study their ways, and avoid falling into their clutches. 

Verses 23-24: 

Mind is Responsible. Clarity is given in these verses on how the mind is responsible for the delusion.

In the next post, we will sum up the essence of the remaining posts 25 to 68 under the following theme:

• Birth of Ego
• Towards Realization
• Revelling  in freedom

Love.

Atma Bodha - Post 78

Last verse 68

दिग्देशकालाद्यनपेक्ष्य सर्वगं

शीतादिहृन्नित्यसुखं निरंजनम् ।

यः स्वात्मतीर्थं भजते विनिष्क्रियः

स सर्ववित्सर्वगतोऽमृतो भवेत् ॥ ६८॥

Dikdesa Kaalaadi Anapekshya Sarvagam

Seetadi Hrunnitya Sukham Niranjanam

Yassvaatma Teerdham Bhajate Vinishkriyam

Sa Sarvavit Sarva Gato Amruto Bhavet.

[He who renouncing all activities, who is free of all the limitations of time, space and direction, worships his own Atman which is present everywhere, which is the destroyer of heat and cold, which is Bliss-Eternal and stainless, becomes All-knowing and All-pervading and attains thereafter Immortality.]

The splendid spiritual feast of Atma Bodha is brought to an end here with a verse that is like a dessert after the meal.

In this verse the whole spiritual journey is summed up as follows:

i)    Transcending All Limitations: The breaking down and release from all the Upadhis that limit us to the narrow confines of experience through this body, mind and intellect, and confined also to the limitations of time.

ii)   Overcoming all Pairs of Opposites: represented by heat and cold and so on.

iii)  Bringing the being to a stainless state: (Niranjana); this represents the states of Chitta Shuddhi and Chitta Ekagrata (purity of mind and one-pointedness of mind).

iv) Considering Self as Highest Teertha: This is the culmination of the spiritual quest by taking the Atman to be the highest place of pilgrimage to do one’s worship.

v)   Renunciation of all activities: Activities refer only to the Tamasic and Rajasic activities. Sattwic activities may be continued as per the Prarabdha of the realized sage.

The verse also describes the essence of the destination reached:

i)     One becomes all-knowing;

ii)    One experiences the all-pervading nature of the Self;

iii)  One attains immortality. One is no longer identified with the body, etc, which have a limited existence from birth to death, but is now identified with the eternal Self.

Just like the sun that is ever shining unaffected by the world and its happenings, Atman transcends beyond all limitations and is ever blissful. It is that which is ever present and is verily the substratum of all the illusory creations.

  

Acharya is here explaining that one who renounces all desires and ego and attachments to likes and dislikes of the world and its pleasures and one who is ever established in the reality of Self verily enjoys the eternal bliss and hence becomes Brahman alone.

As the Lord explains in many places in Gita about such a knower as;

ANAPEKSHAH SHUCHIRDAKSHA UDAASIINO GATAVYATHAH

SARVAARAMBHAPARITYAAGII YO MADBHAKTAH SA ME PRIYAH

He who is free from wants, who is pure, clever, unconcerned, untroubled, renouncing all undertakings, he who is (thus) devoted to Me is dear to Me.

SAMADUHKHASUKHAH SVASTHAH SAMALOSHHTAASHMAKAANCHANAH

TULYAPRIYAAPRIYO DHIIRASTULYANINDAATMASA.NSTUTIH

MAANAAPAMAANAYOSTULYASTULYO MITRAARIPAKSHAYOH

SARVAARAMBHAPARITYAAGII GUNAATIITAH SA UCHYATE

He to whom pain and pleasure are alike, who dwells in the Self, to whom a cloud of earth and stone and gold are alike, to whom the dear and the un-dear are alike, who is a man of wisdom, to whom censure and praise are same;

The same in honour and disgrace, the same towards friends and enemies, abandoning all undertakings – he is said to have crossed beyond the gunas.

As the Upanishads proclaim, the knower of Brahman becomes verily the Brahman. One who overcomes the attachments and aversions to the illusory world and realizes the real nature of Self as that of Existence Consciousness Bliss verily becomes bliss and hence becomes immortal i.e. for such a knower, there is no death as Self is ever existence and no sadness as Self is but bliss and no limitations as Self is Consciousness. 

The Kaivalya Upanishad explains the same in various slokas as:

VEDAIRANEKAIRAHAMEVA VEDYO VEDAANTAKRIDVEDAVIDEVA CHAAHAM

NA PUNYAPAAPE MAMA NAASTI NAASHO NA JANMA DEHENDRIYABUDDHIRASTI

I alone am taught in the various Vedas, I am the revealer of the Vedanta or Upanishads, and I am also the Knower of the Vedas. For me there is neither merit nor demerit, I suffer no destruction; I have no birth, nor any self-identity with the body and the organs.

NA BHUUMIRAAPO NA CHA VAHNIRASTI NA CHAANILO ME ASTI NA CHAAMBARAM CHA .

EVAM VIDITVAA PARAMAATMARUUPAM GUHAASHAYAM NISHKALAMADVITIIYAM.H

SAMASTASAAKSHIM SADASADVIHIINAM PRAYAATI SHUDDHAM PARAMAATMARUUPAM.H.

YAH SHATARUUDRIYAMADHIITE SO.AGNIPUUTO BHAVATI SURAAPAANAATPUUTO BHAVATISA

SA BRAHMAHATYAAYAAH PUUTO BHAVATI SA SUVARNASTEYAATPUUTO BHAVATI

SA KRITYAAKR ITYAATPUUTO BHAVATI TASMAADAVIMUKTAMAASHRITO

BHAVATYATYAASHRAMII SARVADAA SAKRIDVAA JAPET

For me there is neither earth, nor water, nor fire, nor air, nor ether. Thus realising the Paramatman, who lies in the cavity of the heart, who is without parts, and without a second, the Witness of all, beyond both existence and non-existence – one attains the Pure Paramatman Itself. 

ANENA JNAANAMAAPNOTI SA.NSAARAARNAVANAASHANAM TASMAADEVAM

VIDITVAINAM KAIVALYAM PADAMASHNUTE KAIVALYAM PADAMASHNUTA ITI

By means of this, one attains the Knowledge that destroys the ocean of Samsara or repeated transmigration. Therefore, knowing thus one attains the fruit of Kaivalya or liberation, verily one attains liberation.

One who becomes Atma Jnani becomes free of all these chains and limitations imposed by Maya and stay free in his original state of Atma. 

The veil on our wisdom is Ignorance and removal of this ignorance of Self through Atma Jnanam instantly removes the veil and the Atma shines in its pristine purity.

May you, as Atma Jnani, be freed from all such limitations.

When our identification with Sareera thrayam falls off – automatically, we are freed from Seetha and Ushna (cold and heat) and other dualities that affect Sareera thrayam.

May you, as Atma Jnani, be freed from all dualities afflicting us through the Sareera thrayam.

May you, as Atma Jnani, enjoy Nitya sukham (eternal Aananda) andfreedom from all stains on our mind and body.

May you always be immersed in the holy waters of the Atma theertham and thereby become free from all karma (nish-kriya) and karma phalam.

May you be the Sarva-vid (all - knowing) - meaning total Self knowledge.

May you be Sarva Gathaha, the all pervading (as Atma).

May you be immortal (Amrutha)!

॥ इति शंकराचार्यविरचित आत्मबोधः समाप्तः ॥

ITI SHANKARAACHAARYAVIRACHITA AATMABODHAH SAMAAPTAH...

Thus concludes Atma-Bodha.

Love.

PS- In the next couple of posts, we will recapitulate the flow of Atma Bodha Verses from start till end.