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. 

-----------------