Emerging out of Ignorance

(Athma Bodha 9)

In these verses one can note a gradual shift in the standpoint from the body level to the Absolute level.

Verse 39

Atmanyeva Akhilam Drusyam Pravilaapya Dhiyaa Sudheeh I

Bhavayet Ekam Aatmaanam Nirmala Akaasavat Sadaa. II

The wise one should intelligently merge the entire world-of- objects in the Athma alone and constantly think of that Athma (Self) ever as stainless as the sky

What is described in this verse can be stated as “dissolving the world with one’s intellect.”  The world is viewed as a thought, projection within the mind and not as an external object.  Just as the dream-world has gone back and merged into the very mind that dreamt the dream, so too the world of perceptions ends in the internal experience of the Athma, the illuminator of all finite experiences.  All the finite experiences, good, bad and indifferent, do not affect the Athma, and Athma remains as pure as ever like the sky which is not contaminated by the clouds moving across it and remains ever pure.  Here the intelligence needed is the power of discrimination. Merging the visible world with Athma is by visualizing the Athma in everything perceived in the external world.

Verse 40

Roopa Varnaadikam Sarvam Vihaaya Paramaarthavit I

Paripoorna Chidananda Svaroopena Avatishtate. II

He, who has realised the Supreme, discards all his identifications with the objects of names and forms and dwells as the embodiment of the Infinite Consciousness and Bliss.

When one wakes up from the dream state, the dream world is totally destroyed to be replaced by the waking world, which is one of names and forms experienced by various senses.  In a similar way the manifested universe, the world of names and forms, which is described here as as the field of five senses is mentally destroyed for the one who has attained the state of Self-Realisation.  For him the world of names and forms has merged into the substratum, the Self and the knower of the Self as Brahman has transformed himself mentally, an embodiment of the Infinite Consciousness and Bliss, the Brahman.  Just as the dream has ended for the dreamer on waking up, so too all the perceptions of the world recognised by the waker as limited ego end when the Supreme state of Pure Consciousness is realised.

Verse 41

Jnaatru Jnaana Jneya Bhedah Pare na Atmani Vidyate I

Chidananda Eka Roopatwaat Deepyate Swayameva hi. II

Distinctions such as “Knower”, the “Knowledge” and the “Object of knowledge” do not exist in the Supreme Self. Since its nature is homogenous Consciousness and Bliss, It verily shines by Itself.

Being Non-dual, Homogeneous and Eternal, the Self cannot suffer in Itself any distinction such as the subject or the object.  Without the three fundamental factors: the subject, the object and the necessary relationship between the two called experiencing, no experience is possible in our present condition of body-intellect existence.  For the intellect is capable of perceiving only objects other than itself, and so all our knowledge is constituted by the knowledge of “things-other-than -ourselves”.   So the question arises as to how to know the Self, which is the subject and which cannot be objectified.   Here we should bear in mind no instrument of knowledge is needed to know the Self, as It is Knowledge itself and is Self-revealing like the sun which is self-illumining and shines by itself whether there is an object or not.  When the cloud of ignorance covering our understanding of the Self is dispelled through Guru Upadesa of the Scriptural knowledge, learnt through sravanam, consolidated through manam and assimilated through nitidyasanam, Athma is directly experienced as Consciousness and Bliss.  

Verse 42

Evam Aatma Aranau Dhyaana Mathane Satatam Krute I

Uditaava Gatir Jvaalaa Sarva Ajnaana Indhanam Dahet. II

When in the Arani of Self, constant churning is done in the form of meditation, fire of Knowledge is born and it completely burns up all the fuel of ignorance (in us).

Here the example of Arani Mathanam, which figures in Kaivalya Upanishad is quoted to illustrate the process of assimilation and internalization of the knowledge of Jiva Brahma Ikyam.  In the olden days for the purpose of rituals, fire was produced by churning of arani wood.  A lower arani with a scoop would be there. And an upper arani which fits into that will also be there. By churning the upper arani in the scoop of the lower arani fire was produced. Lower arani here is the anthakaranam and the upper arani is to be understood as the Mahavakhya, Aham Brahmasmi ( I am the supreme Self) and churning is the constant practice of nitidyasana, i.e. meditating on the Mahavakhyam alone, until the fire of knowledge is generated and burns down the ignorance, when the knowledge stands firmly internalized.  The same idea appears in Kaivalya Upanishad (Mantra 11) wherein it is stated “ --- by the steady, repeated practice of churning the knowledge in the mind, the wise man burns up all the cords of bondage.”

Verse 43

Arune neva Bodhena Poorva Santamase Hrute I

Tata Aavirbhavet Aatmaa Swayameva Amsumaaniva. II

As the sun appears on the destruction of darkness by dawn ( Aruna) the Divine Consciousness of the Self rises (by Itself) when the right knowledge destroys the ignorance in the bosom.

When the sun rises, the sky lightens up slowly with sky taking a reddish glow first. This is the period of dawn, heralding sunrise. Sun rises after this on its own accord, needing nothing else to illumine it. This is compared to rise of Athma jnana by itself when the darkness of ajnana is dispelled.  As Swami Chinmayananda states “When the egocentric existence in us, that obstructs the vision of the Self, is falsified by constant and diligent meditation (Nitidyasanam), the vision of the true Self arises in all its glory”.  As Athma is swayam prakasa rupaha, Athma jnanam need not illumine the intellect after dispelling the cloud of Athma ajjnanam enveloping the intellect.  As sadhana removes the darkness of ignorance, illumination of the Self happens by itself automatically.

Verse 44

Atmaatu Satatam Praapto Api Apraptavat Avidyayaa I

Tannase Praaptavat Bhaati Swa Kanthaabharanam Yatthaa II

Athma is an ever-present Reality. Yet, because of ignorance it is not realised. On the destruction of ignorance, Athma is realised. It is like the case of ‘missing’ ornament on one’s neck.

Athma is an ever present reality (Sat). This Athma is in all the states of experiences and in all beings and at all times. In fact we live because of Its illumination, but we are blind to that Divine Light and do not realize it due to ignorance, ajnanam.  On attaining Athma Jnanam one is only rediscovering the Athma, his true Self, which was all the time present in him.  This is only praptasya prapti, getting to know what you already have and not getting something new.  Sri Sankara explains this with an apt simile. A woman due to forgetfulness does not remember she is wearing the diamond necklace and searches for the necklace everywhere else other than her neck and not finding, laments its loss. When someone points out to her it is only on the neck and she feels it, then she feels happy as if she had got a new necklace.  She has thus been grieving over a thing which was not really lost and now rejoicing over the thing not really gained.  So constant and sincere sadhana has only helped us to rediscover our true Self and that is an affirmation and not an acquisition.

Verse 45

Sthaanau Purushavat Bhraantyaa Krutaa Brahmani Jeevataa I

Jeevasya Taathvike Roope Tasmin Drushte Nivartate. II

Brahman appears to be a ‘‘Jiva' because of ignorance, just as a post appears to be a ghost. This Jivahood (ego-centric-individuality) is destroyed when the real nature of the 'Jiva' is realized.

In delusion a post is imagined to be a ghost. The misapprehension of post as ghost has risen due to the non-apprehension of the post, in the first instance. Similarly on the Brahman, which is the Supreme Self and the Substratum for all, our ignorance projects our ego-centric existence, and its world of diversity. When we understand the one Truth, Brahman, behind all this multiple existence, it is like seeing the post behind the ghost.  The delusion is destroyed and the imagined Jivatvam of individual gets replaced by the

Brahmatvam of Self.  When the cause, the misconception ends, the effect, the ghost, also dissolves. When the ego-sense has ended, all that are its by-products like bondage, fear, sorrow etc., are also removed, and one feels free and fearless filled with peace and bliss.  The ‘egocentric individuality’ sees the world only as a ghost; the enlightened sage alone sees it for what it is as a post, and loses all fear or anxiety over it.

Verse 46

Tathva Swaroopa Anubhavaa Utpannam Jnaanam Anjasaa I

Aham Mameti cha Ajnaanam Baadhate Digbhramadivat. II

The ignorance characterised by the notions ‘I’ and ‘Mine’ is destroyed by the knowledge produced by the realisation of the true nature of the Self, just as right information (gained in sunlight) removes the mistake regarding the directions.

Brahma Jnanam, that is Athma jnanam, destroys Brahma ajjnanam which is Athma ajnanam.  Athma ajnanam alone is the karanam for samsara and this also gets destroyed.  Sri Sankara uses here the words ahamkara and mamakara for samsara, and cites the example of a traveler in a new place who is lost in the darkness of night.   When the sun rises, the traveler identifies east and through that recognition he identifies other directions as well and goes in the right direction.   His knowledge of east has destroyed the ignorance of other directions as well.  The example shows that by the destruction of one error, other incidental errors also get destroyed. The individual getting lost in the dense darkness of Avidya or ignorance, loses his true identity as Brahman and gets knocked about in life and suffers sorrow and hardships in repeated births.  When in one birth he does scriptural studies and spiritual practices with shradda under Guru’s guidance, he gets established in the spiritual path and attains Athma Jnanam that removes Athma ajnanam and as a by-product ahamkara and mamakara are removed and he is also freed from the cycle of births and deaths. 

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Vedantic meditation on Athma

(Athma Bodha 8)

Vedantic meditation, Nitidyasanam, is for assimilation and internalisation of Athma Jnanam of Jeeva Brahma Ikyam acquired through Sravanam and consolidated error-free through Mananam. It is a process of deconditioning the mind that has been associating ‘I’ with the body-mind complex by letting the Vedantic Jnanam of identity of ‘I’ as Brahman sink into subconscious neutralising the habitual vasanas and getting firmly established in the advaitic jnanam all the time. Vedantic Jnanam resides in one as information only without the transformation of the personality and this is achieved through the removal of habitual identifications, habitual worries, and habitual fears of insecurity which is always there deep inside. Nitidyasanam is meditation on meditator, Self, and helps replacing the word Athma and Brahman with Aham, ‘I’. In sravanam, one hears about Athma as a third party, while in Nitidyasanam one meditates on athma as ‘aham’.  “I am not anathma”; “I am not touched by the properties of anathma”; “I am not affected by the activities of anathma” is a line of thought pattern in meditation. After assimilation of Athma Jnanam, the instinctive exclamation of ‘What?’ changes quickly to the indifference of ‘so What?’ when one encounters bad and unpleasant news and this is described as FIR reduction by Swami Paramarthananda, three letters F,I,R, standing for:

F – Frequency of negative reaction

I – Intensity of negative reaction

R – Recovery period from the after effect

This process of meditation is described in verse 38 and let us see this verse first before seeing the 6 verses from 32 to 37 wherein the thought patterns for meditation are discussed.

Verse 38

Viviktadesa aaseeno viraago vijitendriyah I

Bhaavayet ekamaatmaanam tam anantam ananyadheeh II

Sitting in a solitary place, freeing the mind from desires and controlling the senses, meditate with unswerving attention on the Athma which is One without a second.

Nitidhyasanam is where the full benefits of efforts of all earlier Sadhanas are imbibed as the richness of the Self-experience. This verse describes the procedure for Nitidyasanam as follows: One should sit in a solitary place with a mind free from desires and with sense organs under control, and meditate fixing his attention unwavering on the Athma that is infinite and one without a second.  In Gita Chapter 6, Lord Krishna discusses the Vedantic meditation wherein he states:

A Yogi should always try to concentrate his mind in meditation, remaining alone in solitude, with the mind and body controlled, without any desires and without any possessions. (6-10)

Lord Krishna goes on to describe the place and the seat as well. The place must be clean as an untidy and dirty place itself serves as a cause for mental disturbance. The seat must not be too high or too low as a high seat induces a sense of insecurity and a low seat may cause body-pain. A three layer seat is prescribed, with Kush grass, deer kin and a piece of cloth constituting the three layers. Besides being firm and soft, this seat offers protection against cold, heat and dampness. Lord then goes on to describe the posture conducive to gain and retain concentration. The meditator should keep the head, neck and the spinal column vertical to the horizontal seat so that the vertebral column is completely erect and he should be seated relaxed without moving the body in any direction. He should not look around and his gaze should be kept in the direction of the tip of the nose. After talking about external disciplines concerning body i.e. place, time, seat, and posture, Lord proceeds to expound the internal disciplines dealing with mind and intellect. He should have inner peace that comes with firm fixation of mind in the present, with no regrets for the past and no anxiety for the future. He should observe steadfastly Brahmacharya, which means not only celibacy but also self-control in all fields of sense-stimulations and sense-gratifications.

The assertions in the previous six verses, 32 to 37, are purely to assist one in meditation and are aids to meditation. Nitidyasanam is not a thought free meditation. The thoughts are in the first person taking over the qualities of Brahman on oneself. When these thoughts are deliberately practiced, Vedantic vasana is created in the subconscious mind.  It will push out all samsara vasana and all traumas, guilt and complexes. If sanga is the problem the meditation must aim at making him asangah. If feeling of apurnathvam is creating problem, meditation must focus on the purnathvam of Self. From the examples given by Sri Sankara in these verses one can choose according to one's needs. There is nothing to discuss in these verses, 32 to 37, as all these ideas are repetition in a different form of the facts discussed earlier.

Verse 32

Dehaanyatvat na me janma jara kaarsya layaadayah I

Sabdaadi vishayaih sango nireendriyatayaa na cha.II

I am other than the body and so I am free from changes such as birth, wrinkling, senility, death, etc. I have no association with the sense objects such as sound and taste, for I am without the sense-organs.

Successful meditation on these lines will enable one to get over attachment to the body and sense objects. As explained earlier, the process of discrimination is taking place by confirming one by one that 'I' is ‘not this’. First it is confirmed that, 'I' is not body or organs. By getting detachment from the body and sense-organs as one’s Self, one is able to get mentally detached from the ills and woes of body and sense-organs.

Vere 33

Amanastwaat na me dukha raaga dwesha bhayaadayah I

Apraano hi amanaassubhra ityaadi srutisaasanaat II

I am other than the mind and hence, I am free from sorrow, attachment, malice and fear.  Upanishads declare “He (the Self) is without breath, and without mind, Pure, etc,”

This line of meditation is to get detached from considering Anthakarana and Prana as Self. The thought pattern followed in meditation in this verse is ''I am not the mind and hence I am not having sorrow, attachment, malice and fear. Mind only experiences happiness and sorrow.  Upanishads also declare that Athma, my Self, is pure without mind and breath”

Verse 34

Nirguno Nishkriyo Nityo Nirvikalpo Niranjanah I

Nirvikaaro Niraakaaro Nitya Muktosmi Nirmalah.II

I am without attributes and actions, eternal, without any desire and thought, without any dirt, changeless, formless, ever liberated and ever-pure.

This line of meditation is to to get rooted in the features of Athma as one’s own. The qualities of Athma are listed and declared as one’s own. They are; Nirguna, without attributes; Nishkriya, without actions; Nithya, eternal; Nirvikalpa, without any desire or thought; Niranjana, without any dirt of vasana; Nirvikara, without any change; Nirakara, without form; Nithyamuktha, ever liberated; and Nirmala, pure without any impurity of mala

Verse 35

Aham akaasavath sarvam bahir antargato achyutah I

Sadaa sarva samas suddho nissango nirmalo achalahII

Like the space I fill all things within and without. I am changeless and the same in all and also pure, unattached, stainless and motionless at all times.

Space is one close to Athma in its features. So here one meditates ''I am like the space (Akasa). I fill all things within and without. I am changeless and the same in all. I am Pure, unattached, stainless and motionless.''

Verse 36

Nitya suddha vimuktaikam akhanda anandam advayamI

Satyam Jnanam Anantam yatparam Brahma Ahameva tat II

I am verily that Supreme Brahman which is eternal, pure and free; which is One, indivisible and non-dual; and which is of the nature of Truth-Knowledge-infinite.

Here another fact about Athma that has Its identity with Brahman who is of the nature of Sathyam, Jnanam and Anantham and is One without a second, is declared in first person. 

Verse 37

Evam nirantara abhyasta Brahmaivaasmeeti vaasanaa I

Harati avidya vikshepaan rogaaniva rasaayanam.II

The impression “I am Brahman" thus created by constant reflection destroys ignorance, and the agitation caused by it, just as medicine (rasayana) destroys disease.

Here the positive assertion of one’s Brahmathvam is the theme for meditation. The Brahmakara vritti created in intense meditation on “Aham Brahmasmi (I am Brahman)” over a period of time destroys ignorance (avidhya) and the agitation(vikshepa) caused by ignorance just as medicine destroys disease.

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Athma, the Real Self

(Athma Bodha 7)

Verse 28

Atma Avabhasayatyeko Buddhyadeen Indriyaanyapi I

Deepo Ghataadi vat Swaatmaa Jadai Stair Na Avabhasyate. II

The Athma illumines the mind, and the sense organs, etc. just as a lamp illumines a jar or a pot.  These material- objects by themselves cannot illumine themselves because they are inert.

The street lamp is a silent, unperturbed witness of all that happens under its light.  Whether it is a marriage procession or a funeral march, a murder or an accident the light sheds its glow on all those equally, unmoved, without any feeling either of joy or sorrow, shock or sympathy. In the same way, the Self in us is the one illuminating factor, Athma that illumines the mind and sense organs and the good and the bad in us as well at all times.  Here in the verse the simile of material objects like pot and jar is given.  They are inert and cannot illumine themselves, only they get illumined when the light shines upon them.

Verse 29

Swabodhe Naanya Bodhecchaa Bodha Rupataya Atmanah I

Na Deepasya Anya Deepecchaa Yadhaa Swatma Prakaasane. II

A lighted-lamp does not need another lamp to illumine its light.  So too, Athma which is Knowledge (Chit swarupa) itself needs no other knowledge (instrument of Consciousness) to know it

Athma which is Sat, Chit swarupa is knowledge itself and does not require other knowledge to know it, just as a lighted lamp does not need another lamp to illumine its light.  Light is necessary to see the furniture in the dark room of a house, but to see the very light which illumines the furniture we do not require another light.  Athma being self-effulgent is itself the illuminating one. So nothing else is needed to illuminate It.  We do not call for the aid of another light to see the very sun that illumines all the objects in the world, because the sun itself is illumination complete.  When Athma ajjnanam is removed through Athma jnanam, then Athma automatically shines forth in the intellect. Athma is the conscious principle behind the knowledge of everything else and behind every ‘I’ is the self-evident consciousness principle illuminating all else.  So to understand and experience the Self, the illuminating light in everyone’s experiences, no other “light” is necessary as the Self alone lights up the knowledge of the entire creation , known and unknown. 

Verse 30

Nishidhya Nikhilopaadheen Neti Neteeti Vakyatah I

Vidyadaikyam Mahaavaakyaih Jeevatma Paramaatmanoh.II

By negating all upadhis through the help of the scriptural statement ‘it is not this, It is not this’, the oneness of the individual soul (Jivathma) and the Supreme Soul (Paramathma) as indicated by the great Mahavakyas, has to be realised.

The oneness of the individual Self (Jivatma) with the Supreme Being (Paramatma) as indicated by the Mahavakhyas, the Vedic aphorisms declaring this unity, is to be realised by a process of negation of the upadhis that is through a process of de-falsification known as “Neti, Neti” ( "It is not this", "It is not this").   This negation process is a sadhana of discrimination, done within the intellect. By seeing the falseness at each level of existence, the intellect rejects the upadhis level by level.  This is done at the level of microcosm, individual level, and of macrocosm, the cosmic level.   At the individual level, the upadhis falsified are the three bodies; gross, subtle and causal bodies.  At the cosmic level the upadhis falsified are the three corresponding prapanchas, This falsification process leaves behind the pure consciousness as Jivathma at individual level and pure consciousness as Paramathma at cosmic level and they are equated being the same.  The four major Mahavakhyas and the logical analysis of one of the Mahavakhyas, “Tat Tvam asi (You are that)” is discussed in detail in my blog no. 43, “Mahavakhya”, in Sampage.  Thiis process is clarified in the next verse.

Verse 31

Aavidyakam Sareeraadi Drusyam Budbudavat Ksharam I

Etat Vilakshanam Vidyaat Aham Brahmeti Niramalam II

The body, etc., created by Avidya, which are perceived objects, are perishable like bubbles. Realise through discrimination that I am the ‘Pure Brahman' ever completely separate from all these.

This step may be compared with Sravanam, as it presents the whole problem. This verse identifies that which is to be falsified is the gross body, subtle body and the causal body.  Their existence is compared to the existence of bubbles, time-bound and space-bound. They cannot be the Athma which is eternal and all-pervading. Further the Self, that is Athma, identifying with the gross-body in the waking state is called the waker, who experiences the waking state.  The same Self in the dream state identifies Itself with the subtle body and is called the dreamer, who experiences the dream.  The Self, who was called waker and the dreamer, when It withdraws Itself to identify with the causal body it is called sleeper who enjoys the total negation of the various experiences enjoyed or suffered during the waking and the dream states.  If the Self, in its identifications with the gross, the subtle and the causal bodies, becomes the waker, the dreamer and the deep-sleeper, the Self in Itself must be something other than the manifestations in these three states. Through intellectual discrimination we must realize that Self, the eternal Athma, is other than the perishable matter envelopments, the three bodies.  Earlier, in verse 8, the same simile was used to describe the macro-cosmic creation of all the worlds.  Now it is being applied to the microcosmic existence of the human body, which is just as fleeting as the mighty worlds out there.

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Error of Misapprehension

(Athma Bodha 6)

Verse 21

Dehendriya Gunaan Karmaani Amale Satchidatmani I

Adhyasyanti avivekena Gagane Neelataadivat. II

Fools, through non- discrimination, superimpose on the pure Athma, the Absolute-Existence-Knowledge (Sat- Cit), all the varied functions of the body and the senses , just as they attribute blue colour and the like to the sky.

Avivekis lacking the power of Athma-anathma discrimination attribute the actions and qualities of physical body and senses to the pure Sat Chit Athma, the real Self.  For instance people say “I am fat”, “I cannot lift” etc., and not body is fat or hands cannot lift etc., taking on the Self the qualities of gross body and the state of the sense organs.  In this verse Sri Sankara quotes the example of blue colour that is superimposed on the sky.  Sky by itself representing space has no colours or other properties like dust or frost but it appears to possess them for an ignorant person.  But sky is not affected by the characteristics superimposed on it by the ignorant persons.  In this verse Sri Sankara denounces as fools people lacking the right discrimination.

Verse 22

Ajnaanat maanasopadheh Kartrutwaadeeni cha Atmani I

Kalpyante Ambugate Chandre Chalanadi Yatha Ambhasah. II

The tremblings that belong to the waters are attributed through ignorance to the reflected moon in the water: likewise agency of action etc., which really belong to the mind is falsely understood as the nature of the Self (Athma).

Here in this verse another example of erroneous misapprehension is given.  This time the example concerns the mind.  The attachment, desires and the ides of doership, enjoyership etc., all belong to mind but they are superimposed on the asangha, sakshi Athma by an aviveki and he says; “I am the doer”, “I am the enjoyer” “I like this”  “I hate that” etc.  This is like the reflection of the moon in the water that is flowing and has waves. A child who watches the reflection thinks that moon is moving; moon is trembling etc.  We should remember that whenever we say some person has done a good or bad deed or his thinking is evil or noble or he is enjoying or suffering, we mean his body-mind only every time and not his Self, the pure Athma.

Verse 23

Raageechaa Sukha Duhkhaadi Buddhow Satyaam Pravartate I

Sushuptow Naasti Tannaase Tasmaad Buddhestu Naatmanah. II

Attachment,desire, pleasure, pain, etc., are perceived to exist so long as intellect or mind functions. They are not perceived in deep sleep when the mind ceases to exist. Therefore they belong to the mind alone and not to the Athma.

Attachment, desire, happiness, pain and such other feelings are perceived to exist so long as mind or intellect functions. They are not perceived in deep sleep (sushupti) when the mind ceases to exist. Therefore they belong to the mind alone and not to Athma.

Verse 24

Prakaaso Arkasya Toyasya Saityam Agneryathoshnataa I

Swabhaavah Satchidananda Nitya Nirmalata Atmanah. II

Just as luminosity is the nature of the sun, coolness of water, and heat of fire, the nature of the Athma is Eternity, Purity, Reality, Consciousness and Bliss.

In this verse Sri Sankara points out that Sat (Pure Existence), Chit (Pure Knowledge), Anandha (Pure Bliss), Nityam (Eternity) and Nirmalam ( Absolute Purity) are the essential nature, svabhava, of Athma. So whether it is before adyasa or during adyasa or after adyasa, Athma  is always Nithya, Nirmala, Sat, Chit, Ananda swarupam only for svarupa is one that is not given up and what is temporary in nature cannot be called svarupa.  Sri Sankara gives three examples that of sun, water and fire to make this point clear.  The sun is luminosity itself and brightness is its nature.  Similarly coolness is water’s nature and heat is fire’s nature.  In the same way defining Athma in terms of its nature we can say it is that which is Nithya, Nirmala, Sat-Chit-Ananda Swarupaha.

Verse 25

Atmanah Satchidamsascha Buddheh vruttiriti Dwayam I

Samyojya cha Avivekena Jaanaameeti Pravartate. II

By the indiscriminate blending of the two-the Existence- knowledge—aspect of the Self and the thought-wave of the intellect— there arises the notion of “I know".

Athma is self-effulgent and Its nature is Sat-Chit- Ananda, and this Eternal Self does not undergo any change even when the individual experiences anger, pain, pleasure, etc., in his mind.  Mind -intellect equipment, anthakarana, is inert and insentient by itself.  But due to the indiscriminate blending of (1) the knowledge aspect of Athma through its reflection and (2) the thought wave, vritti, of the anthakarana, there arises the notion of 'I know' etc..  Athma is reflected in the vritti vikara, thought modification of mind and gives rise to the notions of happiness, unhappiness, knowledge and ignorance etc.  These notions of the mind are attributed to Self, the Athma, and one erroneously thinks and says “I am happy”, “I am unhappy”, “I know”, “I don’t know” etc.

Verse 26

Atmano Vikriyaa naasti Buddherbodhohna Jaatwiti I

Jeevah Sarvam Alam Jnatwa Jnataa Drusteti Muhyati. II

Athma never undergoes change and the intellect is not endowed with consciousness.  But the person believes Athma is identical with intellect and delusorily thinks he is himself the seer and the knower.

Intellect by itself, being inert and insentient, has not the powers of thinking, feeling, willing or knowing.  Athma is knowledge itself and is not affected by the mental thoughts and physical actions. These belong to Chidabasa, the reflection of Pure Consciousness, Athma, in the Buddhi. But Jiva ignorant of its Real nature as Athma and identifying itself with the body-mind-intellect, deludes itself as the seer, knower etc. 

Verse 27

Rajju Sarpavad Aatmaanam Jeevam Jnatvaa Bhayam Vaheth I

Naaham Jeevah Paraatmeti Jnateschet Nirbhayo Bhaveth II

Just as the person who regards a rope as a snake is overcome by fear, so also one considering oneself as the ego (Jiva) is overcome by fear. The ego-centric individuality in us regains fearlessness by realising that It is not a Jiva but is Itself the Supreme Athma.

An ajnani Jiva seeing a curled-up rope in dim light mistakes it as a snake and is overcome with fear.  On investigation with light he discovers its real nature as rope and feels relieved.  This simile is invoked to drive home the point that Jiva lacking the Jnanam about his real nature as the fearless, eternal Brahman is seized with fear in certain situations of life and under this delusion suffers from the consequences of such fear. When Jiva gets established in Jnanam about his true nature as the fearless Brahman, he feels fearless and is above all such reactions.  This is true not only of fear but of all the other negative emotions like kama, krodha, lobha, moha, mada and matsarya as well.  Since as a Jnani he has conquered his ego, no more for him the delusions arising from ego-consciousness. 

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Athma and the body

(Athma Bodha 5)

Verse 15

Panchakosaadi Yogena Tat Tanmaya Iva Sthitah I

Suddhaatma Neelavastraadi Yogena Sphatiko Yathaa. II

Because of its identificaion with the five-sheaths the pure Athma appears to have borrowed their qualities upon Itself; as in the case of a crystal which appears to be endowed with blue colour when in contact with a blue cloth.

In the previous blog “The Upadhis or Conditioners”, we saw that this body is divided into gross, subtle and causal bodies and these three bodies are only upadhis for Athma that is beyond these three bodies, The same three bodies are divided into five layers called kosas, based on another functional angle.  Kosa means a sheath and it is as if they were the sheaths encasing the Athma.  The kosas are  Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya in the increasing order of subtlety (For details refer to Blog no.80, Kosa Panchakam (Tattva Bodha-3)).  As Athma is beyond the three bodies, it is beyond the five kosas as well. But because of its association with the five kosas, It appears to have borrowed their functions upon itself. This is explained with a simile. A colourless, pure crystal appears to have the colour of the article it is associated with for the period of association.  For example when covered by a blue cloth, a pure colourless crystal looks like a blue crystal.   In the same way activities of Pancha kosas are mistakenly attributed to Athma.

Verse 16

Vapus Tushadibhih Kosaih Yuktam Yuktya Avaghaatatah I

Atmanam Antaram Suddham Vivichyaat Tandulam Yatha. II

Through discrimination and logical thinking, one should separate the Pure Self within from the sheaths as one separates the rice from the covering husk.

In this verse Athma is compared to the rice grain and the anathma of pancha kosas to the husk covering the rice grain.  Just as rice is obtained by pounding paddy and separating the husk and rice, we should through enquiry based on Athma anathma viveka intellectualiy separate the Pure Athma from the encircling anathma of five kosas.  This process of intellectual pounding is possible only through Athma Jnanam attained by the process of Sravanam, Mananam and Nitidyasanam.  So as per the verse, for one with a sharp and pure intellect who analyses with relentless precision based on sastraic declaration of one’s true identity with Brahman, the Self is seen independent of the five kosas that appear to cover It.

Verse 17

Sada Sarvagato Apyatmaa Na Sarvatra Avabhaasate I

Buddhaaveva Avabhaaseta Swaccheshu Pratibimbavat II

Though all-pervading Athma does not shine in everything; It is manifest only in the intellect tBuddhi), just as the reflection in a clean mirror (a reflecting medium).

Athma, the consciousness, is sarvagatah, i.e. it pervades everywhere.  But the manifestation of Athma is not everywhere.  It requires a medium for manifestation and Buddhi is the medium in which it manifests. This manifestation is called Chithabhasa or Chit prathibimba and this is the life principle.  Pratibimbaṁ means reflection. Just as a clear reflection is seen in a clean mirror, only in the pure Satvic intellect is Athma clearly seen to be “reflected”.

Verse18

Dehendriya Mano Buddhi Prakrutibhyo Vilakshanam I

Tadvrutti Sakshinam Vidya Atmaanam Raajavat Sada II

One should understand that the Atman is distinct from the body, senses, mind and intellect, all of which constitute the matter (Prakrti) and is the witness of their functions like the king (in a performance in the court).

A king is not a participant in the dance and drama in his court but only the witness. Like him Athma that we have seen as distinct and different from the three bodies, that constitute the matter, is only a witness of the activities of five kosas that is the drama of life.

Verse 19

Vyapruteshu Indriyeshu Atmaa Vyaapaareeva Avivekinaam I

Drusyate Abhreshu Dhavatsu Dhavanniva Yathaa Sasee.II

 As the moon appears to be running when the clouds move in the sky, to the non-discriminating person Athma appears to be active when really the sense-organs are active.

Athma is sakshi only, not a kartha nor a bhoktha. But due to its proximity to upadhis, an aviveki, a non-discriminating person, transfers doership from upadhis to Athma and to him it appears Athma is active and doing whereas It is independent of upadhis as well as of their actions.  This is compared to a child’s action.  In its innocence the child imagines moon as moving in the sky when it is really the clouds that are moving.

Verse 20

Atma Chaitanyam aasritya Dehendriya Manodhiyah I

Swakriyardheshu Vartante Suryaalokam Yatha Janaah. II

The body, senses, mind and intellect engage themselves in their respective activities depending upon (energized by the presence of) Consciousness, just as men work activated by the light of the sun.

Athma is a silent but energizing witness who by its very presence kindles Life in body, mind, senses and intellect which are matter only and makes it look as though they are sentient.  When the sun shines, peple are galvanised to engage in varied activities both good and bad in sunlight, but the sun is in no way responsible for their actions other than giving the light that motivates them to act.  Similarly in the presence of self-shining Athma, body, senses, mind and intellect carry out their respective activities with sentiency infused into them and for these actions of body, organs, mind and intellect, Athma is not responsible.

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