Atma Bodha - Post 76

Verse 66

श्रवणादिभिरुद्दीप्तज्ञानाग्निपरितापितः ।

जीवः सर्वमलान्मुक्तः स्वर्णवद्द्योतते स्वयम् ॥ ६६॥

SHRAVANAADIBHIR UDDIIPTA

GYAANA AGNIPARI TAAPITAH

JIIVA SARVAMALAAN MUKTAH

SVARNAVAD HDYOTATE SVAYAM

[The ‘Jiva’ free from impurities, being heated in the fire of knowledge kindled by hearing and so on, shines of itself like gold.]

In the previous slokas we learnt that Atman though ever present is perceived only by the eye of wisdom and not by the ignorant ones. In the next two slokas Acharya is explaining that such an ignorant one when purified by the fire of knowledge, the Atman shines by itself just like Gold.

In obtaining knowledge, Vedanta recommends three courses, first is sravanam or listening to the truth from the scriptures, then mananam or reasoning of the truth heard and finally nidhidyasanam which is deep contemplation on what has been heard and reasoned out.

Such a systematic learning and contemplation is necessary to clean one from the impurities of thoughts and only when ignorance is removed thus, does the Self reveal itself in all glory.

“Swarnavat Dyotate Swayam” Gold Shines Forth

The beauty of these similes is again and again seen to be the right simile for the right situation. In nature, what do we see that needs to be heated in order to be extracted in pure form? The mining of gold is a brilliant example.

The gold ore contains the tiny gold nuggets in the midst of solid rock. The whole ore has to be heated to a very high temperature in furnaces. Then, with both in liquid form, the gold separates from the rock completely, and is siphoned off as it sinks below the molten rock. When cooled down to form gold bars, it has a beautiful golden shine.

In the same way, the Jiva is Consciousness (the gold) mixed with the impurities of Vasanas, as well as ignorance together with all its effects (the subtle and gross body).

This Jiva (the raw gold ore) has to be smelted down through the rigorous processes of Sadhana. After undergoing this “heating” process, the impurities are removed and the pure gold Consciousness shines forth in the realized sage who has discovered his true identity as Atman, by this process.

Dear All,

How Sai reminds us of the need for intense sadhana to shine as Gold, when He addresses us as “Bangaaru”??

Also, to remind us that even while undergoing the rigorous process of rock getting converted to Gold, the rock, in its essence, had the gold always (Even when a spiritual aspirant has to undergo intense Sravanam, Mananam and Nidhidhyasanam to get rid of all impurities in his mind, at the end, when he shines in and as the fire of Knowledge, the truth is that He is the Gold, He is that Atman ever), Swami writes in the very 1^st chapter in Jnana Vahini thus:-

I Quote Bhagawan,

“When gold is melted in the crucible, it shines with a strange yellow glory. Where did that light emanate from? From the gold or the fire? What happened was only the removal of the dross by the fire; the effulgence belonged to the gold itself; it is its very nature. The fire is only an instrument for the removal of the dross. Nothing has been added to the gold by the fire in the crucible! If fire could give the splendour, then why doesn’t a stick or blade or pebble placed in the fire become as shining as gold? One has to conclude that the splendour came not through fire but out of its own inner nature.

The inner presiding Atma (Pratyagatma) is separate from the five sheaths of the individual (the panchakosas). It shines with its own splendour; it is the witness of the activities and consequences of the three qualities (gunas); it is immovable; it is holy and pure; it is eternal; it is indivisible; it is self-manifested, it is peace; it has no end; it is wisdom itself. Such an Atma has to be cognized as Oneself.”

I Unquote Bhagawan.

Love.

Atma Bodha - Post 75

Verse 65:

सर्वगं सच्चिदात्मानं ज्ञानचक्षुर्निरीक्षते ।

अज्ञानचक्षुर्नेक्षेत भास्वन्तं भानुमन्धवत् ॥ ६५॥

SARVAGAM SAT CHIT AATMAANAM

GYAANA CHAKSHUR NIRIIKSHATE

AGYAANA CHAKSHUR NEKSHETA

BHAASVANTAM BHAANUM ANDHAVAT

[Though Atman is Pure Consciousness and ever present everywhere, yet It is perceived by the eye-of-wisdom alone: but one whose vision is obscured by ignorance he does not see It; as the blind do not see the resplendent Sun.]

In the previous few slokas we learnt about a realized one, here in this sloka, Acharya is explaining to us about an ignorant one also. The importance of spiritual disciplines is also highlighted by Acharya.

The absolute pure consciousness though all pervading is not perceived by everyone. Only those who have developed the inner eye of the wisdom and who are discriminative enough to reject the illusory world from the real, who are pure and are cleansed by the knowledge alone can apprehend the reality.

The ignorant ones who are deluded by the dualities of the world, and who cannot discriminate the reality from the unreal can never realize the bliss of Self. Lord explains the same in Gita 15th chapter as:

UTKRAAMANTAM STHITAM VAAPI BHUNJAANAM VAA GUNAANVITAM.H.

VIMUUDHAA NAANUPASHYANTI PASHYANTI JNYAANACHAKSHUSHHAH

Him who departs, stays and enjoys, who is conjoined with gunas, the deluded perceive not; they see, who possess the eye of knowledge.

YATANTO YOGINASHCHAINAM PASHYANTYAATMANYAVASTHITAM

YATANTO.APYAKRITAATMAANO NAINAM PASHYANTYACHETASAH

Those who strive, endued with Yoga, perceive Him dwelling in the self; though striving, those of unrefined self, devoid of wisdom, perceive Him not.

Acharya gives an example of a blind man for this. The Sun is ever shining in the day and is so bright that normal people cannot see it with naked eyes, still for a blind man; there is neither light nor the sun i.e. he does not perceive the glowing Sun due to his blindness.

It is the blindness of the person that makes the sun dark to him even though the sun shines ever bright and brilliant. Similarly, the real nature of the all pervading Atman is not perceived by those who are blinded by ignorance.

Jnana Chakshu, or the eyes of wisdom, only is capable of knowing the Sath Chith Aananda Brahman everywhere in the universe.

In Mahabharath, Lord Krishna is known to have displayed his Viswaroopa twice. Once in the Kauravas’ royal Parliament – and a second time, at the start of Mahabharath war.

First time, no one in the Kaurava’s Court Hall could really see his Viswaroopa (which really means seeing him everywhere in the Universe).

Lord Krishna in Gita explains this as:

NAADATTE KASYACHITPAAPAM NA CHAIVA SUKR^ITAM VIBHUH

AGYAANENAAVR^ITAM GYAANAM TENA MUHYANTI JANTAVAH

The Lord takes neither the evil nor even the good deed of any; wisdom is enveloped by un-wisdom; thereby mortals are deluded.

Acharya is here explaining that an ordinary mind turned outward in perception and feeling which is agitated by the thoughts of the sense objects of the world cannot apprehend the reality whereas one who is disciplined and discriminate apprehends the reality.

Referring to the Viswaroopa, second time, Lord Krishna wanted his long time friend and disciple, Arjun to fight the Mahabharath War and annihilate the entire Kaurava Army, as his bounden duty. 

But, Arjun has a hundred doubts on whether it is good or bad, whether it is his duty or not and so on. Lord Krishna teaches him Atma Jnanam in the shape of Bhagavad Gita and also shows him his Viswaroopa. Arjun witnesses the Viswaroopa with Jnana Chakshus given to him by Lord Krishna and prepares for war.

Atma Jnani, as we can see, does not stop doing karma. He goes about it with a new light. Karma phalam does not touch him at all.

Viswaroopa is Bhagavad roopa and also Swaroopa for the Atma Jnani. He sees no difference any more.

Mundaka Upanishad explains this .

NA CHAKSHUSHHAA GRIHYATE NAAPI VAACHAA

NAANYAIRDEVAISTAPASAA KARMANA VAA

JNYAANAPRASAADENA VISHUDDHASATTVA-STATASTU TAM PASHYATE NISHHKALAM DHYAAYAMAANAH

It is not comprehended through the eye, nor through speech, nor through the other senses; nor is It attained through austerity or karma. Since one becomes purified in mind through the favorableness of the intellect, therefore can one see that indivisible Self through meditation.

Love.

Atma Bodha - Post 74

Verse 64

यद्यद्ब्रह्मणोऽन्यन्न तद्भवेत् ।

तत्त्वज्ञानाच्च तद्ब्रह्म सच्चिदानन्दमद्वयम् ॥ ६४॥

DRISHYATE SHRUUYATE YADYADH

BRAHMANO AYANNA TAD BHAVET.H.

TATTVA GYAANAACHCHA TAD BRAHMA SACHCHIDAANANDAMADVAYAM

[All that is perceived, or heard, is Brahman and nothing else. Attaining the knowledge of the Reality, one sees the Universe as the non-dual Brahman, Existence-Knowledge-Bliss-Absolute.]

In the last sloka we learnt that there is nothing apart from Brahman and all the dualities are just like a mirage in a desert. Acharya continues to explain the same in this sloka also.

When all that exists is but Brahman, whatever is heard, seen or perceived through sense organs cannot be anything other than Brahman. One who knows this sees oneness everywhere and the entire universe is known as Brahman alone.

Mahanaraayanopanishad verse 13.5 says this beautifully as:

YACHCHA KIJNCHIJJAGATYASMIN DRISHYATE SHRUUYATE.API VAANTARBAHISHCHA TATSARVA.N VYAAPYA NAARAAYANAH STHITAH

Whatsoever there is in this world known through perception (because of their proximity) or known through report (because of their distance), all that is pervaded by Narayana within and without.

Just as whatever one sees in dream state cannot be other than ones own waking state mind, all the objects cannot be different from the consciousness due to which all the activities of perception, thinking etc are illumined. 

Hence the objects of world which we sense cannot have any existence apart from the consciousness. When all that exists in the body or mind or intellect or in the outer created are realized to be manifestations of Brahman alone, nothing else is seen nor perceived and all the differences dissolve. All that exists is known as Existence-Consciousness-Bliss alone.

As Isha Upanishad explains,

YASMINSARVAANI BHUUTAANYAATMAIVAABHUUDVIJAANATAH .

TATRA KO MOHAH KAH SHOKA EKATVAMANUPASHYATAH

When a man realizes that all beings are but the Self, what delusion is there, what grief, to that perceiver of oneness?

“Brahman is everywhere”.

This is the mantra given by the preceptor, the spiritual doctor, to his disciple.

The First dosage of the above mantra: In verse 63, he tells us that if we do not see Him everywhere, that is a sickness in the disciple.

The Second dosage of the above mantra: Then in verse 64, he comes to check on us if we have taken his mantra. If we really have, that is, if we have gained the knowledge of the Reality, then our sickness should have left us.

We should be seeing everything as Brahman and nothing else. A confident spiritual preceptor knows that the signs of progress lie in how much we recognize God in all beings. He keeps checking that when he gives the dosage. When we can see the Lord in all, we are fully cured of our disease (of ignorance).

Our failure to experience the dictum of this verse “Brahman is everywhere” is brought about wonderfully by Swami Krishnananda ji in one of his talks, thus:-

“………..The existence of things is the highest value of things. The search of the soul for perfection outside is due to the fact that it makes a distinction between the existence of things and the value of things. 

Otherwise, where would be the need for anyone to move towards things that exist if existence itself would be a satisfaction?

We create a distinction between the value of the object and the existence of the object. We are never satisfied with the existence as such of anything. 

A flower may be in the garden. The flower exists in the garden, but we are never satisfied unless it becomes ours. It must be plucked from the plant and brought home, and perhaps it should adorn our head, etc.

The bare minimum of existence does not satisfy us. We are not satisfied even with our own existence, and we are not satisfied with the existence of anyone else. 

There is no satisfaction with the existence of anything. We always want to enhance that existence by adjuncts from an apparent external source, under the impression that the adjunct is something which is other than existence…….”

Thus, taking the flower example (where, the flower represents every possible thing existing in the creation, living and non living), Swami ji reveals wonderfully to us that IN ITS PURE EXISTENCE, EVERY THING IN THIS CREATION IS COMPLETE AND ULTIMATE, EVERYTHING IN THIS CREATION IS PURE KNOWLEDGE BY ITSELF, EVERYTHING IN ITS EXISTENCE IS INFINITE, REALIZING WHICH, A YOGI EXISTS IN AND PURE BLISS.

Love.