Conclusion - Drik Drisya Viveka

Drik Drisya Viveka 10

Verse 40

Pratibhasikajivo yastajjagat pratibhasikam ।

Vastavam manyate'nyastu mithyeti vyavaharikah॥ 40॥

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Verse 41

Vyavaharikajivo yah tajjagad vyavaharikam ।

Satyaṃ pratyeti mithyeti manyate paramarthikah ॥ 41॥

He who is the Pratibhasika Jiva thinks the Pratibhasika world as real  but the Vyavaharika Jiva regards (that Pratibhasika world) as unreal.  He who is the Vyavaharika Jiva sees this Vyavaharika  world as real.   But the real Jiva (Paramarthika- Jiva) knows it to be unreal.

The author says that in dream, the Pratibhasika Jiva refuses to accept the Pratibhasika -jagat as an unreal projection. To see it as an unreal projection the Jiva has to wake up and gain the knowledge that he is the Vyavaharika Jiva.   As a Vyavaharika Jiva, the dream is effortlessly seen to be mithya. The same is true for the Vyavaharika Jiva with regard to the waking world, when he wakes up to his real nature as the Paramarthika-jiva.  The waker- Jiva never accepts the waking world as unreal as long as he is ignorant of the higher ‘I’.   This Jiva looks upon the waker’s world as absolute reality even though it is another projection consisting of simple name and form without any substantiality of its own.  There is an important difference that needs to be noted. When one wakes up from dream and understands that he is not the dream-jiva but he is the waker- jiva, the dream physically disappears. But when one wakes up from this Vyavaharika dream through Self-knowledge and claim that he is the Paramarthika -jiva, this world does not instantaneously disappear. The Vyavaharika - jiva and the Vyavaharika -jagat will continue to appear for some more time until the exhaustion of Jiva’s prarabdha karma. One example that is given to illustrate this is the blue sky continuing to appear as blue even after the knowledge that there is no blue sky.  The sense-organs will continue to report the world as it is even after the world is known to be unreal, but the cognitive understanding of the unreal nature of the world remains for the Jnani-jiva who claims that he is neither the Pratibhasika-Chidabhasa nor the Vyavaharika - Chidabhasa but is the Paramarthika-jiva, and knows that the waking world is mithya.

Verse 42

Paramarthikajivastu brahmaikyaṃ paramarthikam ।

Pratyeti vikshate nanyad vikshate tvanrutatmana ॥ 42॥

But the Paramarthika Jiva sees its identity with Brahman (alone) to be real. He does not see the others, (for) he knows them to be illusory.

The Pratibhasika-Jiva sees the dream world as real and when he wakes up and becomes the Vyavaharika-jiva, the dream world becomes unreal and the waking world seems real. When the Vyavaharika-jiva “wakes up” through Self-knowledge, he recognizes that he is the Paramarthika-Jiva, and then the waking world becomes unreal, and the oneness of the waker with Brahman is recognized.  “I am Brahman” becomes a fact for that Jiva.  By constant sravanam, mananam and nididhyasanam he retains that fact in the surface of the mind all the time. Gaining Self-Knowledge through  sravanam, mananam is not sufficient but establishment in the knowledge through nididhyasanam is required for this knowledge to become one’s second nature and instinctive. The fact that one is the Paramarthika-Jiva should be foremost in the mind all the time when alone or interacting with the world.  The one that is established as the Paramarthika-Jiva will not invoke the Vyavaharika-jiva and the Pratibhasika-Jiva beyond what is necessary for the carrying out the duties of those two ahankaras.  Even as he transacts in these roles, he constantly remembers that they are mithya because the world can be tackled only by seeing it to be mithya.  If this is forgotten, the world will become satyam as the world’s capacity to bind the Jiva is very powerful.  That is how a Paramarthika-Jiva interacts with the world as a Jivanmukta Jnani.

Verse 43

Madhuryadravasaityani neeradharmastarangake ।

Anugamyatha tannishte phene'pyanugata yatha ॥ 43॥

Verse 44

Sakshisthah sacchidanandah sambandhad vyavaharike ।

Taddvarenanugacchanti tathaiva pratibhasike ॥ 44॥

Just as characteristics of water as sweetness, fluidity and coldness appear to inhere in the waves,  and then also in the foams for which the waves are the substratum, so also Existence, Consciousness and Bliss which are the (natural characteristics of Sakshi) appear to inhere in the Vyavaharika-Jiva  on account of its relation (with Sakshi) and through it similarly inheres in the Pratibhasika-Jiva.

The author points out that the Paramarthika-Jiva alone has the independant Sat-Chit-Ananda, and the Vyavaharika-Jiva  and Pratibhasika-Jiva do not have these independently. The Paramarthika-Jiva lends these to the Chidabhasa Vyavaharika-Jiva  . The Vyavaharika-Jiva  in turn lends the Sat-Chit-Ananda that it has borrowed to the Pratibhasika-Jiva. The author gives an example to explain this sequential borrowing of Sat-Chit-Ananda.  Imagine a lake or an ocean. Upon the lake there is a wave. There is a bubble upon that wave. The attributes of the water are borrowed by the wave and are given to the bubble. Water has three intrinsic attributes, sweetness, liquidity, and coolness to the touch. These three attributes of water pervade the wave. The small bubble on top of the wave also has these three attributes. Water does not give the three attributes directly to the bubble. Water lends the attributes to the wave and the wave in turn lends them to the bubble.  Similar to the example cited, water is the Sakshi, the Paramarthika-Jiva, the wave is the Vyavaharika-Jiva and the bubble is the Pratibhasika-Jiva.    Sakshi, the Paramarthika-Jiva whose intrinsic nature is Sat-Chit-Ananda is like water that lends Sat-Chit-Ananda to the Vyavaharika-Jiva, like water lending sweetness, liquidity and coolness to waves and through the Vyavaharika-Jiva  the three characteristics to Pratibhasika-Jiva like water to foam the three qualities through wave. 

Verse 45

Laye phenasya taddharma dravadyah syustarangake ।

Tasyapi vilaye nire tishthantyete yatha pura ॥ 45॥

With the disappearance of the foam (in the wave), its characteristics such as fluidity

etc. merge in the wave; again with the disappearance of the wave in the water, these characteristics merge, as  before, in the water.

Fluidity, coldness and sweetness that are the attributes of the water were lent to waves when they were formed.  Waves in turn lent these three attributes to foam when it was formed.  This verse describes what happens to the borrowed attributes when foam and wave that are only temporary are resolved.  The attributes are not destroyed when the bubble bursts because they are not the attributes of the bubble. The attributes remain with the wave. When the wave resolves, the attributes are not destroyed but remain with the water. The condition, i.e., the water that is obtained in the wave and the bubble remains the same with its attributes even after the resolving of the wave and the bubble.

Verse 46

Pratibhasikajivasya laye syurvyavaharike ।

Tallaye sacchidanandah paryavasyanti Sakshini ॥ 46॥

With the disappearance of the Pratibhasika Jiva (in the Vyavaharika Jiva) Existence,

Consciousness and Bliss (which are its characteristics) merge in the Vyavaharika Jiva. When that also disappears (in Sakshi) these characteristics (finally) merge in Sakshi.

The previous verse described what happens to the attributes such as fluidity etc., when foam resolves in wave and wave resolves in water.  This verse describes that in the same way, when the dream-Jiva resolves, the Sat-Chit-Ananda gets resolved into the waker-Jiva and at the time of dissolution of all the waker Jivas, the Sat-Chit-Ananda is not destroyed but remain with the Sakshi, the Paramarthika-Jiva.  When the dream- Jiva resolves upon waking up from the dream, the Sat-Chit-Ananda that was present in the dream comes back to the waker- Jiva.  The ‘I am’ is common to all the Jivas, ‘I’ being the consciousness and ‘am’ being the existence. The ‘I am’ is satyaṃ and anything added to the ‘I am’ is mithya. The waker- Jiva is dissolved during three states. These three states are deep sleep and death, dissolution of the universe and videhamukti. At the time of deep sleep and death or total dissolution of the universe, which are temporary states, the waker- Jiva is temporarily dissolved. Upon videhamukti, the waker- Jiva is permanently dissolved and the Sat-Chit-Ananda remains as the Sakshi Chaitanyam, one with Brahman.  The Sakshi Chaitanyam is always present and in Sakshi Chaitanyam alone the waves and bubbles of creation arise and fall.

Acknowledgement 

With the above verse 46, the text Drik Drisya Viveka concludes.  While concluding the series of blogs on Drik Drisya Viveka, I wish to record my deep debt of gratitude to the speeches and writings on this subject, of:

1)    Swami Paramarthananda

2)    Swami Nikhilananda &

3)    Swami Gurubhakthananda

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The Two "Dreams”

Drik Drisya Viveka 9

Verse 35

Brahmanyavasthita Maya vikshepa avritirupini ।

Avrityakhandatham tasmin jagajjīvau prakalpayet ॥ 35॥

Maya which is in Brahman with the two-fold power of projection and concealment projects the Jiva and the world and veiling Brahman’s indivisible (infinite) nature appears as the world and Jiva (Vyavaharika Jiva)

Verse 36

Jivo dhisthachidabhaaso bhaved bhokta hi karmakrt ।

Bhogyarupamidam sarvam jagat syadbhutabhautikam ॥ 36॥

Jiva (Vyavaharika Jiva) as Chidabasa performs various actions and enjoys the world of panchabhuthas and their products as objects of enjoyment.

The author has earlier talked about the Paramarthika-Jīva ‘I’ that is identical with the infinite Brahman. He is now explaining how the Vyavaharika-Jiva arises from Paramarthika-Jīva or oneself. Remembering the earlier verses on the two powers of Maya, let us imagine a state in which the Vyavaharika universe is not present but only the non-dual Brahman alone is present as Paramarthika Jiva.  In other words, I, the Paramarthika-Jīva, alone is present.  Brahman, with its Maya-sakthi that has two-fold power of projection and concealment, projects a dream which is the physical universe and this physical body-mind complex.  Then the Paramarthika-Jiva enters into a dream state for the sake of experiencing the physical world of pancha-bhuthas as Chidabasa in the body-mind complex and with that identification with the Chidabhasa and the body-mind complex becomes the Vyavaharika-Jiva.  Once the dream is entered into, the fact that the dream is a dream is forgotten for the dreamer in the dream and the dream is very real at the time of dream. A dreamer will never accept the dream as dream while in dream and he does not remember his higher nature, the waker, while in dream.  Due to the concealing power of Maya that comes into operation for the Chidabasa-turned Paramarthika-Jiva, his Paramarthika status is forgotten and the projected world of  pancha-bhuthas also gains a higher degree of reality for him and becomes very much Real for him.  This Vyavaharika-Jiva becomes the doer in the body-mind complex and due to various actions performed, gathers punyam and papam. The doer Jiva becomes the experiencer Jiva as well.   This continuing dream experience cannot be stopped except by waking up.  Only waking up will give the realization that the dream was only a dream.   Until that time the Vyavaharika-Jiva keeps doing a variety of actions and the cycle of action and experience of results continues. Gaining Athma jnanam, knowledge of Self, does that waking job when one realizes one’s higher nature and gets liberated from this cycle.  The universe, the body complex and Chidabhasa are all within the dream of the Paramarthika-Jiva who has chosen to identify with Chidabhasa, its inferior version.  Sastras teach that experiencing the dream is fine but understanding that it is only a dream is important. But most of the people fail to do that because immersed in engagement with the mithya world of pancha-bhuthas they do not want to wake up from the dream.

Verse 37

Anadhikalamarabhya mokshat purvamidam dvayam ।

Vyavahare sthitam tasmad ubhayaṃ vyavaharikam ॥ 37॥

These two (Chidabasa Jiva and waking universe), existing from beginningless time, are involved in all transactions and exist till Jiva attains liberation (spiritual awakening) and therefore both are called vyavaharikam.

This verse gives the reason why the waker-jiva is called the Vyavaharika-jiva and the waking universe, the Vyavaharika universe. This Vyavaharika-jiva, the Chidabasa, is involved in all the transactions. The Paramarthika-Jiva is beyond all transactions of Vyavaharika-jiva similar to the waker being not involved in any of the dream transactions. The beginning of the waker-jiva and the waking universe in which the transactions are going on cannot be known just as the beginning of a dream cannot be ascertained. The dreamer cannot say when the dream started and the waker also cannot say that as he knows about dream vaguely only after waking up. From beginning-less time, this Vyavaharika-jiva and the Vyavaharika universe continue to exist in transaction. This dream transaction will end only on spiritual awakening that happens with the gaining of Self-knowledge, Athma Jnanam.  Until then the Vyavaharika-jiva continues in these transactions and therefore this jiva is called the Vyavaharika-jiva. The dream example is the best way to explain this state of affairs. The waker projects the dream body-mind and the dream world, enters into it, forgets his higher waker nature and enters into dream transactions and experiences the results thereof and remembers the dream vaguely only later.  Learning from this example that happens every night, one can understand that the waking experience is also another kind of dream.

Verse 38

Chidabhasasthita nidra vikhshepa avritirupini ।

Avritya jivajagati purve nutne tu kalpayet ॥ 38॥

Sleep, associated with Chidabasa and of the nature of concealment and projection, at first covers the Jiva (Vyavaharika) and the cognized universe, but then (Jiva) imagines them (Jiva and world in dream) afresh.

Of the three jivas, Paramarthika-Jiva, Vyavaharika-jiva and Pratibhasika-jiva, the author has talked about the Paramarthika-Jiva in verses 32, 33, and 34 and the Vyavaharika-jiva in verses 35, 36 and 37. Now in verse 38, the Pratibhasika-jiva is described. The Paramarthika-Jiva projects the Vyavaharika-jiva  and the Vyavaharika-jiva projects the Pratibhasika-jiva.  In the Vyavaharika-jiva, which is the consciousness reflected in the waker’s body-mind complex, there is a power called nidra-sakthi. This power is very similar to Maya-sakthi and has the projecting and the concealing capacities. With these powers of projection and concealment, the nidra-sakthi creates a new dream-jiva and the dream world and simultaneously covers the waker and his world. The dream-jiva is referred to as new in the verse to indicate that the dream-jiva is different from waker and is not aware that he is originally the waker. Just as Vyavaharika-jiva is the Vyavaharika--Chidabasa associated with the waker’s body experiencing the waking universe in the waking state, Pratibhasika-jiva is the Pratibhasika-Chidabasa associated with the dream body experiencing the dream universe in the dream state. Thus both the waking-jiva-world and the dream-jiva-world are projections of  Paramarthika-Jiva in two layers. Since both Vyavaharika-jiva and Pratibhasika-jiva are projections, both of them are like dream only.  The dream’s effects can be resolved by waking up.  The first waking-up is to get out of the dream samsara. The second waking-up is to get out of the waking samsara. 

Verse 39

Pratitikala evaite sthitatvat pratibhasike ।

Na hi svapnaprabuddhasya punah svapne sthitistayoh ॥ 39॥

These two objects (namely, the Pratibhasika-jiva and the dream world) are

Pratibhasikam on account of their having existed only during the period of (dream) experience. It is because no one after waking up from dream sees those objects when one dreams again.

The waker-jiva and the waking world are false projections just as the dreamer-jiva and the dream world are. They are all mithyā.  In this verse it is pointed out that even though both the waking and dream states are unreal, there is a gradation in that unreality. Because of this gradation alone, the waking state is called Vyavaharika and the dream state is called Pratibhasika even though both are projections. Even though the waker’s world is unreal, there is continuity for this waking world and thus the waking world has an empirical reality. It does not have absolute reality being a projection, but has transactional reality. However the dream does not have any continuity from one dream to another. The dream world exists only as long as it is experienced. When a particular dream is over, the world associated with it ceases to exist never to be retrieved. The dream does not have an empirical reality or a continuing reality and so cannot be called Vyavaharikam. When the dream is experienced, it is real for only the dreamer and so is called Pratibhasikam, subjective reality. After waking up from a dream, the same dream never continues while dreaming again and these dream objects also do not exist during the subsequent waking or dream states.. Thus they have only a brief, fleeting subjective existence and are called Pratibhasikam.

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The Three “Jivas”

Drik Drisya Viveka 8 

Verse 32

Avacchinnascidabhasastritiyah svapnakalpitah ।

Vijneyastrividho jivastatraadyah paaramarthikah ॥ 32॥

There are three conceptions of Jiva (“I/aham”); enclosed Chit (Consciousness enclosed in body-mind-complex), Chidabasa (reflected Consciousness in mind), and dream-created.  Of the three the first one (Chit) is Paramarthika Jiva (Real Jiva).

In this verse, the author starts discussion about three Jivas within one individual himself. Every individual is a combination of three Jivas. They are Paramarthika-Jīva, vyavaharika-Jiva and pratibhasika-Jiva.  Of them the first one, Paramarthika-Jīva, is the name of the original Consciousness (Chit) obtaining in the individual. The other two, vyavaharika-Jiva and pratibhasika-Jiva can be called Chidabhasa 1 and Chidabhasa 2, as they are two types of reflected Consciousness.  Paramarthika-Jīva, the original Consciousness, is the Sathyam that exists independently and does not depend on the body and the mind.  Vyavaharika-Jiva is the very same original Consciousness which is reflected or manifested in the body-mind complex as Chidabhasa, and lends life or sentiency to the body, in the waking state. It is this consciousness which is available for transaction in the waking state, when the mind is active and transacts with the outside world, the vyavaharika prapancha created by Maya sakthi and this Chidabhasa is called here Chidabhasa 1.  In the dream-state, a fresh dream body-mind-sense complex is created by nidra-sakthi to experience the dream.  The projected mind obtaining in dream does not know that it is dreaming.  A Chidabhasa is formed in the dream mind also and that Chidabhasa obtaining in the pratibhasika body-mind complex projected by the waker’s mind is called pratibhasika – Jiva and called here as  Chidabhasa 2. This Jiva experiences the projected dream world in the dream.  As long as the projected pratibhasika body-mind is present, this jīva is available. When the person wakes up, the pratibhasika body-mind, and the corresponding Jiva and the dream universe are resolved into the waker.  Similarly when the vyavaharika mind is resolved in deep sleep, the vyavaharika - jīva and the vyavaharika universe are resolved. However, the Paramarthika-Jīva never resolves. That Paramarthika-Jīva is the Advaitam Brahman and it ever Is.  When a Jnani says, ‘I am Brahman’, he speaks as Paramarthika-Jīva.

Verse 33

Avacchedah kalpitah syadavacchedyam tu vastavam ।

Tasmin jivatvamaropadbrahmatvam tu svabhavatah ॥ 33॥

Limitation is illusory but that which appears to be limited is Real.  The Jivahood (of the Self) is due to the superimposition of the illusory attributes. But really it has the nature of Brahman.

This verse talks about the nature of Paramarthika-Jīva, the original Consciousness enclosed within the body. The enclosed Consciousness is seemingly limited by the body though it is really all-pervading. We can cite space as an example, for it is all-pervading and unlimited but appears limited as the pot-space when seen enclosed in a pot.  The space seems to be obtained in the pot but the truth is that the pot is in the indivisible space and the space is not in the pot. Similarly Consciousness is not in the body but there is one indivisible all-pervading Consciousness in which all the bodies exist. The body does not enclose or limit Consciousness. Consciousness is of a higher order of reality, Sathyam and the body is of a lower order of reality, mithya. The mithya body can never limit the Sathyam Consciousness and the limitation of consciousness is a seeming limitation only. But the very same Consciousness reflected in the mind has limitation. This reflected Consciousness which is called Chidabhasa has a limitation because the reflection can be located only within the reflecting medium.  Because of the proximity of the original Consciousness and the reflected Consciousness, we commit the mistake of falsely transferring the limitation of the reflected Consciousness to the original Consciousness.  Paramarthika-Jīva is given a limitation that it does not have and this limitation alone is called jivatvam or mortality. The jivatvam of the Chidabhasa is falsely super-imposed on the Paramarthika-Jīva.

Verse 34

Avacchinnasya jivasya purnena brahmanaikatam ।

Tattvamasyadivakhyani jagurnetarajivayoh ॥ 34॥

Such Vedic statements as "That Thou Art" etc. declare the identity of partless Brahman with enclosed Jiva and not with the other two Jivas.

Such Mahavakhyas like ‘Tat Tvam Asi’ reveal the oneness of the Paramarthika-Jīva with the infinite Brahman.  Since one cannot see one’s original Consciousness and all the instruments of knowledge are meant to see matter, the only instrument which can talk about one’s Self, the original Consciousness i.e. Brahman is Mahavakhya sastra pramanam.  One is normally not able to accept the sastraic teaching because when one uses the word ‘I’, one either takes oneself as vyavaharika-Jiva or the pratibhasika – Jiva.  Further that original Consciousness cannot be seen. However, the existence of the original Consciousness cannot be doubted just like the existence of the original face cannot be doubted even though it cannot be seen. After learning to look at the vakhya from the viewpoint of the Paramarthika-Jīva, the vakhya of oneness will sound true.  Moreover for the other two jīvas, this oneness with Brahman is not talked about by the sastra because it does not exist.

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Three external Meditations

Drik Drisya Viveka 7  

Verse 27

Hridiva bahyadese'pi yasmin kasmimsca vastuni ।

Samadhiradyaḥ sanmatraat namarupaprithakkrtih ॥ 27॥

The first kind of Samadhi is possible with the help of any external object as it is

with the help of an internal object. In that Samadhi the name and form (of external objects) are separated from what is Pure Existence (Brahman).

In earlier verses 24,25 and 26 the three internal meditations were discussed. Now in this and next two verses the three external meditations are discussed. We shall see now the first of these three namely external-object-associated-Savikalpa-samadhi.   This meditation is associated with objects outside.  In the internal meditation, the thought was first focussed on and from the thought, Sakshi present in the thought was arrived at and focussed on. Similarly, in this external meditation any external object can be taken as an aid, and from the object, one has to go to  its ‘isness’ i.e Brahman as pure Existence (asthi), negating the  nama, rupam.  In internal meditation, one is separating thought and Consciousness whereas in external meditation, one is separating an object and Existence.  Here Existence is taken up for meditation because Consciousness though present everywhere is recognizable in one’s own body only. External meditation has to be practised with eyes open and it is a training of the mind to behold the Satyam instead of the mithya in objects. Here it is suggested that it is better for meditation if one chooses an object for which one does not have like or dislike.

Verse 28

Akhandaikarasam vastu satchidanandalakshanam ।

Iti avicchinna chinteyam samadhirmadhyamo bhavet ॥ 28॥

The entity which is (always) of the same nature and unlimited (by time, space etc.) and which is characterised by Existence-Consciousness-Bliss, is verily Brahman. Such uninterrupted contemplation is called the middle type of meditation (Savikalpaka samadhi associated with word).

In this verse second of the three external meditations namely external-word-associated-Savikalpa-samadhi is discussed.  This meditation is similar to the one described in Sloka 25. The only difference is that here the auto-suggestion is associated with an external (objective) idea whereas in Sloka 25 the auto-suggestion is associated with an internal (subjective) idea. The phrase used in this verse is an example of the auto-suggestion that could be used to help one to focus on Brahman in the outer world as the underlying Realty. The three qualities in any object that represent Brahman are the focus of attention here, namely Sat-Chit-Ananda. This meditation can be done with open eyes in the midst of peaceful nature.

Verse 29

Stabdheebhavah rasaasvadaat triteeyah purvavanmatah ।

Etaih samadhibhih shadbhirnayet kaalam nirantaram ॥ 29॥

The total stillness within due to the experience of Bliss is the third kind as described previously.  In the practise of these six meditations one should engage himself at all times.

In this verse the third of the three external meditations, namely external-Nirvikalpa-samadhi is discussed.  In the Nirvikalpa state the subject-object division is not felt because the conscious mind is not prominent. Like the worry that happens without one’s will, the Brahmakara-vritti “I am Brahman”  happens without the meditator’s will or effort.  As in the internal meditation, in the external meditation also, the culmination is the nirvikalpa-samādhi after the two savikalpa-samādhis. The natural absorption of the mind on the Brahmakara-vritti takes place because of the enjoyment of Vedantic meditation.  In this verse, the word stabdheebhava means the absorption of the mind in Vedantic thoughts alone while remaining immobilized or not getting distracted with respect to worldly thoughts.  The word rasavada in this verse means claiming the original ananda, Athmananda as one’s ananda.  The original ananda never changes irrespective of the conditions of the mind that produce varying degrees of experiential ananda.  When it is mentioned that there is the experience of Bliss, this should be understood as including the other two qualities as well, namely, Existence and Consciousness. For these three are inseparable. They are not three separate qualities. The feeling of being the total Existence is itself the experience of Bliss.  One feels total oneness with all creation. He feels that he is that same Brahman that is expressed everywhere in everything. This is absolute Oneness with the Divine.  So we can say Nirvikalpa Samadhi is absorption in the absolute state that is free of all thoughts and attributes. Maya cannot delude one who has reached this pinnacle of Non-duality. Then the author advises that one should be engaged in this samadhi-abhyasa continuously until it becomes sahaja-samadhi meaning that these Vedantic thoughts are behind him all the time in and through all the worldly transactions. With this verse, the author concludes the description of all the six samadhis.

Verse 30

Dehabhimane galite vijnate paramatmani ।

Yatra yatra mano yati tatra tatra samadhayah ॥ 30॥

When identification with the body disappears and the Supreme Self is realized, to whatever object the mind is directed, there one experiences samadhi.

This verse underscores the objective of the practice of meditation i.e.shedding “false identification with the body” with the understanding that one is not the body with Consciousness but one is the Consciousness with an incidental body.  As a result of the constant practice of Samadhis described in the previous verses, this understanding becomes natural and spontaneous and the practitioner realises Brahman everywhere.  Then one claims the Athma more, disclaiming the body.  As Athma is claimed more and more, the notion that I am the body drops. For establishment in Athma presupposes giving up the identification with the body. That notion ‘I am the body’ existed because of ignorance, and as the ignorance goes away, the body identification goes and he blossoms into a Jnani.  As the Jnani’s   dis-identification with the body is at the cognitive level and not at the physical level, a Jnani will go through biological pleasures or pains caused by prarabdha but the Jnani will not have worries caused by the body-identification. The Jnani, whose understanding is clear, is in sahaja-samadhi, which means that he remembers the teaching “Brahma satyaṃ; jagat mithya; Aham Brahmaiva napara” all the time and this constant remembrance comes natural to him. For him no more sadhana is required, but he may choose to do the sadhanas. Wherever his mind goes, whatever be the experience, he is in either internal or external samadhi.  He does not lose sight of sat in the external perceptions and chit in the internal perceptions, with the understanding that he is that limitless sat and chit.

Verse 31

Bhidyate hridayagranthis chidyante sarvasamsayah ।

Kshiyante chasya karmani tasmin drishte paraavare ॥ 31॥

The knots of the heart are cut, all doubts are resolved, and all his Karmas get exhausted, when the vision of Him who is high and low takes place.

This verse from Mundaka Upanishad (2-2-9) describes the benefits that arise out of Realizing Brahman through successful practice of the six meditations outlined earlier.  With the clear understanding that Brahman alone appears in the form of both the Karana Isvara and the Karya Jiva, the knot, the ignorance or desire in the mind that binds one to the body, gets destroyed.  All doubts also are destroyed in the wake of this firm understanding. All the results of actions in the form of punyam and papam are also annihilated as Sanchita is destroyed and agāmi is avoided since Jnani’s actions do not produce punyam or papam due to the absence of Karthrutva bhava in his actions. Prarabdha-karma is present, no doubt, but the Jnani’s approach towards their effect is from the Athma angle only and so does not affect him mentally with the result they are as good as non-existent for him.  Mundaka Upanishad reiterates these benefits again through a later assertion “Anyone who knows that supreme Brahman becomes Brahman indeed” (Brahma veda Brahmaiva Bhavathi (Mundaka up. 3-2-9)).  Brahman is denoted here by the term Paraavare which means one who is High and Low as He is everywhere and everthing, high as a Creator and low as created as well.

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