Atma Bodha - Post 50

Verse 40

रूपवर्णादिकं सर्व विहाय परमार्थवित् ।

परिपुर्णंचिदानन्दस्वरूपेणावतिष्ठते ॥ ४०॥

ROOPA-VARNA-ADIKAM SARVAM

VIHAAYA PARAMAARTHA-VIT

PARI-POORNA CHIDAANANDA

SWAROOPENA AVATISHTHATE

[All identifications with form, colour, etc, are discarded by one who has realized the Self. As the all-full Infinite Consciousness and Bliss, He dwells as its very embodiment.]

This verse  is more to give the seekers some idea of the state of God-intoxication, which of course is human being’s goal, and therefore totally relevant to our interest.

Self-Realisation: A Comparison given in Tatwa Bodha

In Tatwa Bodha, we learn of the three states of Reality. They are:

     i.            Pratibhashika: the dream state;

  ii.            Vyavaharika: the normal, waking state; and

iii.            Paramarthika: the Absolute or God-realized state. 

We recall this now because of a comparison we are about to make to grasp the God-realized state, at least intellectually.

We are all familiar with the shift from dream state to waking state and how the dream world is completely destroyed upon waking up. In a not too dissimilar manner, may be seen the shift from the waking state to the God-realized state.

At the least, that is one point to start from in comprehending this otherwise inexplicable state. This verse directly tells us that the waking state is ‘discarded’. The waking state is an experience of perceptions of names and forms.

All such identifications are discarded in the same way as we discard our dream objects upon waking. Roopa-Varna-Adi: i.e. “forms, colours, etc.” This term is used here for names and forms. They are the five fields of the five sense organs. In effect they stand for the whole manifested universe.

He who has realized the Supreme, discards all his identification with the objects of names and forms. (Thereafter) he dwells as an embodiment of the Infinite Consciousness and Bliss. He becomes the Self.

“The knower of Brahman becomes verily Brahman” so say the Upanishads as “Bhramavid Brahmaiva Bhavati”. Acharya is explaining the same here in this sloka. While the ignorant perceive duality in the world as various names and forms, the wise ones see the world as the Atman alone. He who has realized the true nature of Self thus sees no duality and dwells as an embodiment as bliss alone.

When all the names and forms are known to be illusory, then there can be no attachments or aversions towards them, and that which remains ever is known to be Self alone. And this Self is but existence-consciousness-bliss.

We have also learnt this in Bhaja Govindam as “Nandati Nandati Nandatievam”. There is but bliss and bliss alone for such a realized one. The same is also been explained in Isha Upanishad, sloka 6 and also in Gita chapter 6 as “A realized one or a true yogi always sees oneness everywhere and hence sees the Self in all and all in the Self”.

The same import can also be found in Vivekachoodamani sloka 394 as: “It is a unquestionable fact that those who know their identity with Brahman and have given up their connection with the objective world, live palpably unifold with Brahman as eternal Knowledge and Bliss”.

A Jnani thus discards all the attachment with the objects of the world. As we see in Mahatmas, such a knower verily becomes the embodiment of Bliss and is ever unaffected by the happenings of the world.

Love.

Atma Bodha - Post 49

Verse 39

आत्मन्येवाखिलं दृश्यं प्रविलाप्य धिया सुधीः ।

भावयेदेकमात्मानं निर्मलाकाशवत्सदा ॥ ३९॥

AATMANI EVA AKHILAM DRISHYAM

PRAVILAAPYA DHIYAA SUDHEEH

BHAAVAYET EKAM AATMAANAM

NIRMALA-AAKAASHA-VAT SADAA

[The entire world of perception should, in the Self, be merged by the wise one with intelligence.  He should think of the one Self, as being ever uncontaminated like Space always.]

Complete abidance in the Self is being described in this verse. With the right attitude or Bhava towards the external world, one can successfully progress past the four obstacles stage described in the previous verse commentary, which resembles a ‘stalemate’ situation.

This verse also gives us some idea of the power that the intellect develops at this advanced stage of spiritual progress, due to the purity of the soul.

A Glimpse of “Drishti-Srishti Vada”

The feeling is held that the entire world is none other than oneself – it is not apart from ‘me’. The process may also be described as “dissolving the world with one’s intellect.” The process initiated here is of seeing the world as a thought (i.e. the Drishti Srishthi Vada).

The world as an external object is abandoned, and in its place the world is viewed as a projection within the mind. Everything happens in the mind. This is quite a powerful model of viewing Reality.

It cuts out many variables that would otherwise need to be considered. Since the world is seen as unreal, what difference does it make to eliminate it from the equation altogether, and incorporate it into the mind? This view of the problem localizes everything into one’s own mind. One’s mind becomes the only variable to be dealt with – it is as simple as that. That is the approach taken for this final stretch of the journey.  

Purity of mind is the most essential requirement at this stage. The slightest impurity could lead one into numerous dangers such as delusions of one becoming the ruler of the world, etc. Purity translates here into total desireless-ness. Even a tinge of desire could spoil everything. Therefore, remaining ‘uncontaminated’ is a key qualification for succeeding in this practice.

Dear All,

A human being is verily a sum of the following

 

§  Gross Body - The body which is apparently seen

§  Subtle body - The 5 karma indriyas, 5 jnana indriyas, 5 pranas, the mind and the intellect.

§  Causal Body - Karana Sarira.

All the above get conscious by the consciousness which is reflected in his intellect, otherwise, he will be a Jada / Insentient object.

It is to be noted that all these (except the mind) are available for a man to be aware of them, only through his mind.

If a person is unconscious or one is in Comma or even one is in deep sleep, even while all other things mentioned above are there, still, he is not aware of all of them, neither is he aware of the creation in which all other things are there, nor is he aware of the God who created this vast universe / creation.

If suppose, he exists just at that stage when the consciousness has reflected in his intellect and in that state, performs all his duties in this life sojourn.

Then how will he exist as???

There will be projection of himself, his likes and dislikes, this world, others whom he likes / dislikes, objects of interest / disinterest etc.

But however, one thing is always present in Him, the reflected consciousness.

And, this takes us to the ONLY ONE TRUTH.

If He is aware, i.e., if his reflected consciousness is there, then, he must also be a witness consciousness or a pure consciousness.

 If one sees his face in a mirror, there is this undeniable truth that his original face exists, otherwise, how a face will get reflected/ seen in a mirror???

        

                 

So, this verse is all about discarding everything else, all projection of mind and ultimately, even one’s projected face and exist Just as the ORIGINAL FACE, i.e., EXIST ONLY AS SELF/ ATMAN.

Love.

Atma Bodha - Post 48

Verse 38

विविक्तदेश आसीनो विरागो विजितेन्द्रियः ।

भावयेदेकमात्मानं तमनन्तमनन्यधीः ॥ ३८॥

VIVIKTA-DESHE AASEENAH

VIRAAGAH VIJITA INDRIYAH

BHAAVAYET EKAM AATMAANAM

TAM ANANTAM ANANYADHEEH

[Sitting in a solitary place, freeing the mind from desires, controlling the senses, meditate upon the One Self without a second, that boundless Being, with unswerving attention.]

This is the final lap of the journey. There is a fine distinction drawn between the various states of consciousness reached upon the end of Nididhyasana. If we take a magnifying glass and look at the actual ‘map’ of the area that is travelled, we will see in finer detail what is broadly termed Samadhi.

An acharya from Chinmaya mission takes an easy example to describe this verse, thus:-

There are distinct levels of Samadhi which may be identifiable to one who is a serious practitioner.  If we look at a map showing India, Mumbai may be represented only as a dot called ‘Mumbai’. If we magnify this map many times and look at Mumbai closely, we will see all the main routes into the city, the suburbs as we approach the city, and then finally the main railway station at which one has to get off. The word Samadhi is like Mumbai, and taking a closer look at it we identify many more details within the topic of Samadhi.

The two main distinctions are Savikalpa Samadhi and Nirvikalpa Samadhi. The former is a ‘suburb’ that we reach before the main station. It is the stage when the thoughts in the mind have been thinned out to a single thought. In Yoga this could be any thought, as long as it is a single thought. In Vedanta that single thought is called the Brahmakara Vritti, “I am Brahman”.

Savikalpa is also described as absorption of the mind while in meditation. It is like getting our first foot into the room of enlightenment. As one progresses further through the suburbs, one gets closer to the main Terminus which in Yoga is called Nirvikalpa Samadhi.

In this stage, the single thought is maintained without any effort even out of meditation, and continuously. It becomes the natural or Sahaja state in which one dwells at all times, without a break. That is the state of realization. 

Here in this verse, more advanced practice of meditation is prescribed for the person who wants to advance from the suburban station of Savikalpa Samadhi to the final main station of Nirvikalpa Samadhi.

More advanced practice means more intense and prolonged meditation with more concentration. At this stage, all actions have to be given up, and the senses have to be brought under 100% control. There should be zero disturbance. This is the zero-tolerance zone of perfection. Only under these conditions can one enter the non-dual state. The Four Obstacles in this Stage: 4 Ananyadheeh: “unswerving attention”.

An acharya identified four obstacles that arise to obstruct the meditator at this very advanced stage. They are, in the order that they appear as one gets closer to the goal:

i)           Laya – Sleep: the mind feels an irresistible urge to slip into sleep while meditating.

ii)        Vikshepa – Restlessness: the mind develops a tendency to suddenly revolt and become restless, despite all the Abhyasa up to this point. It is just its nature.

iii)    Kashaya – Veiling: the meditator confronts a ‘block’ of nothingness or darkness or a block of dirt Vasanas, beyond which he finds it impossible to go. It just stands there before him like an impenetrable wall. 

iv)     Rasaswada – Taste of Bliss: when he does pierce this veil, the taste of the bliss is so great that he simply remains ‘locked’ in the enjoyment of that taste, and refuses to go further. The bliss of the state becomes an obstacle to move forward. This is just to give us, as students of Vedanta, some idea of what one is faced with at this penultimate stage of realization.

Love.