“Vision” on Realisation

(Athma Bodha 10)

Verse 47

Samyak Vijnanavaan Yogee Swatmanyeva Akhilam Jagat I

Ekam Cha Sarvam Atmaana Eeekshyate Jnana Chakshushaa II

The Yogi of perfect realization sees through his “eye of wisdom” (Jnana Cakshu) the entire universe in his own Self, and regards everything else as his own Self and nothing else.

The yogi of realization has realized the identity of his Self with Brahman.  This realization of Brahmatvam, while revealing his true nature also brings about a change in his vision or perception. So though he continues to see the same world physically, mentally he now sees it in an entirely new perspective.  This change in perspective due to Athma Jnanam is called as eye of wisdom.  In the changed view the world that he was viewing as his supporter, now he views as being supported by his Self as Brahman. In his view he as Athma alone is real while the world that is anathma is mithya, a transactional reality only and not an absolute reality.  Though the physical eye will continue to see difference between objects and difference between himself and the objects, the eye of wisdom will visualize mentally oneness only in all of them with his Self.  For in his new perspective he sees the entire universe (Jagat) as the manifestation of his own Athma and regards everything else as his own Athma and nothing else. This changed attitude is called Sarvathma Bhava.

Verse 48

Atma eva idam Jagat sarvam Atmano Anyat na Vidyate I

Mrudo Yadvat Ghataadeeni Swatmaanam Sarvam Eekshyate II

Nothing whatever exists other than the Athma: the tangible universe is verily Athma. As pots and jars are verily made of clay and cannot be said to be anything but clay, so too, to the enlightened soul all that is perceived is the Self.

Athma as Brahman is the karanam for the universe and universe is the karyam. Being the karanam, Athma as Brahman, pervades the karyam, the universe and universe is only athma + nama, rupa.  This is illustrated through the example of pots, jars and other potteries made of clay. They come out of clay, karanam, and go back to the clay and exist as clay + name and form. They have no separate existence apart from clay which only is the substance behind them. As the Jnani has the clear understanding that Athma is his real Self and Athma is the only Reality without second he sees the entire Universe as his Self only with various names and forms.  In his vision the universe is only the finite multiplicity of names and forms projected upon the Eternal Infinite, the Athma, his Real Self.

Verse 49

Jeevan Muktastu Tat Vidvaan Poorvopaadhi Gunaan Tyajet I

Satchidananda Roopatvaat Bhavet Bhramara Keetavat. II

A liberated one, endowed with Self-knowledge, gives up the traits of his previous upadhis.  Because of his (realization of) nature of Sat-cit-ananda, he verily becomes Brahman like (the worm that grows to be) a wasp.

The realized Jnani is called here Jivan muktha. He is muktha because he is no longer bound by samsara and Jivan, as he is still living with the upadhis of bodies, which he will shed for ever when the prarabhdha karma is exhausted.  He knows he is the attributeless Athma and so feels and behaves independent of the attributes of the three sareeras, the upadhis. For instance, the properties of sthula sareeram like sex, build, old age complications etc.,; properties of sukshma sareeram like raga, dwesha etc.,; properties of karana sareeram like avidhya etc., he gives up mentally.  Though with the dawn of Jnanam, ajjnanam will drop off, dropping of abhimanam is a slow and gradual process as Sri Sankara illustrates through the example of worm transforming itself into wasp. The worm trapped in the nest transforms as wasp through constant stinging by wasp which makes the worm focus over the form and qualities of wasp.  Similarly only through continuous and concentrated meditation in Nitidyasanam, the one who has gained Brahma Vidya sheds the viparitha bhavana of anathma abhimanam and owns up mentally the Athma swarupa  that is Sat, Chit, Ananda Swarupa of Brahman.

Verse 50

Teertva Mohaarnavam Hatvaa Raaga Dveshadi Rakshasaan I

Yogee Saanti Samayuktah Atmaa Ramo Viraajate II

The Yogi, after crossing the ocean of delusion and killing the monsters of likes and dislikes, becomes united with peace and dwells in the Bliss of his own realised Self as an Athmaramah.

The epic Ramayana itself is the simile in this verse.  The spiritual journey for realization is compared to the story of Rama. Rama is the incarnation of Paramatma and His consort is Sita who stands for swarupa Santhi.  The golden deer that Rama goes hunting stands for anathma abhimanam as gold symbolizes matter. Rama loses Sita, the Santhi, going in pursuit of the golden deer.  To be united back with Sita, Rama had to cross the ocean, building bridge across it and destroying the rakshasas who stood in his way of reunion with Sita.   So a spiritual seeker who wants to regain the internal peace and bliss of Brahmatvam that has been lost in ignorance through material pursuits has to cross the ocean of delusion through the bridge of Viveka taking the help of the Guru and destroy the rakshasas of raga, dwesha, lobha, moha, madha and matsaryam to get back the peace and bliss which is his real nature as Athma and which will become again his nature when Athma jnanam is assimilated.  As Rama has also the meaning as ‘one who revels in’, every Jnani is an Athmarama as he revels in Athma alone.

Verse 51

Baahya Anitya Sukhaasaktim Hitva Atma Sukha Nirvruttah I

Ghatastha Deepavat Svasthah Swarntareva Prakaasate. II

The self abiding Jivan Mukta, relinquishing all his attachments to the illusory external happiness and satisfied with the bliss derived from the Athma, shines inwardly like a lamp placed inside a jar.

The term Athmarama, used in the earlier verse to describe the Jnani, is explained in this verse.  All joys experienced by human beings are triggered by various objects in the world and so they are spoken of as fleeting joys of the world; but all joys are derived from the Self within only and not from objects.  Giving up the desire and attachment to external objects, the Jnani finds his joy within, directly in the Self, the spring of all joy.  This state is compared to a light which is shining within the jar.  The light does not go out and shines inside only.  The Jnani’s mind does not go out to worldly objects and abides in Self only free from all delusions.  He does not exhibit externally any signs of the internal state of perennial bliss he is always enjoying but can be guessed from his total peace and calmness and the absence of any sense craving or attachment to objects etc. 

Verse 52

Upadhisthopi Tatdharmaih Alipto Vyomavanmunih I

Sarvavit Moodhavat Tishteth Asakto Vaayuvat Chareth. II

Though associated with upadhis, he, the contemplative one, remains ever unattached to them like space; though knowing everything, he may behave as a fool; or he may move about unattached like the wind.

The state of Jnani (Jeevan Mukhta) is further described in this sloka.  Though associated with the upadhis of three sareeras, he remains mentally unaffected by what affects them.  Jnani continues to be with the upadhis while at the same time he knows that these upadhis are mithya and therefore, association with them is also falsified for him.. That is what is said here with three similes in this verse; that of sky (space), that of a fool , and that of wind.  The primary simile is the one of sky. This is intended to illustrate the attribute of non-attachment.  The sky is unaffected by anything that happens in the sky; sky doesn’t get heated up because of the sun, nor does it get wet when it rains.   Similarly pleasure and pain at the physical level does not give rise to any joy or worry in the mind of the Jnani.  He is also not attached to any place or person and so he moves freely like the wind.  Since he is free from raga, dwesha etc., he does not react to praise or criticism giving ground to laymen to mistake him for a fool, which also he does not mind immersed as he is in his own internal bliss.

Verse 53

Upadhi Vilayaat Vishnau Nirvisesham Visermunih I

Jale Jalam Viyat Vyomni Tejas Tejasi Va Yatha. II

On the destruction of the Upadhis, the contemplative one is totally absorbed in ‘ Vishnu', the All pervading Spirit, like water into water, space into space and light into light

Vishnu in this verse stands for all pervading Brahman and not to Lord Mahavishnu with form and attributes.  This verse describes the Videha mukthi that Jeevan muktha attains on exhaustion of prarabhdha karma.  Sthula sareera is destroyed for the Jnani as for any ajjnani at death. The sukshma sareera, which is destroyed in pralya only for ajjnani Jiva also gets destroyed along with sthula sareera for the Jnani.  Karana sareera which is destroyed in mahapralaya only for ajjnani Jiva gets destroyed along with Sukshma, Sthula sareeras for Jnani  and the indestructible Athma becomes one with Brahman without upadhi. This is described as merging indistinguishably with Brahman and is illustrated with three examples.  The first is merger of water in the pot with water in the pond when the pot gets immersed in pond.  The second is merger of space in the pot with the space outside when the pot is broken over the ground.  The third is merger of light with light in a room with multiple lights.  With all the karmas and vasanas getting destroyed with upadhis the cycle of births and deaths also comes to an end for Jnani as he attains Brahma Nirvanam, merger with Brahman.

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