How to excel as Kartha

 

            Taittriya Upanishad (2-5-1) states that Vijnamaya Athma: “yajnam tanute, karmani tanute’pi cha (performs sacrifices and performs physical actions too)” which makes out the Vijnanamaya Athma as the Kartha human being. For ‘yajnam’, the sacrifices, stands for all sacred actions and ‘karmani’, the physical actions stand for all secular actions; and ‘yajnam’ and ‘karmani’ together represent all of one’s actions. The Upanishad (2-4-2) earlier describes Vijnanamaya Athma thus; “tasya shraddaaiva sirah, rtam dakshinah pakshah, sathyam uttarah pakshahh, yoga athma, mahah puchcham prathishtha (Shraddha is its head, Rtam is its right side, Sathyam is the left side, Yoga is the trunk, Mahah is the tail and the support)”. Taking these two Mantras together in the order stated above, we can say that one can excel as Kartha if one cultivates or takes care of the principles described as the five limbs of Vijnanamaya Athma, i.e. Shraddha, Rtam, Sathyam, Yoga and Mahah.  We shall now see them one by one, starting from Shraddha.

            Shraddha, in this context, means reverential love for the action that a Kartha does. Some actions one undertakes and some one is forced to do as in nursing a sick, helpless parent. Whatever be the type, never do any action reluctantly, half-heartedly. Any action one does, let it be done with love. Even if there is no positive love, let there be no dislike, no blaming, and no complaining about one’s Prarabdha etc. and make an effort to learn to love the action by developing an attitudinal change.  If one learns to like the Karma one does, that Karma itself will give Ananda.  One need not wait for Karma phalam to attain Ananda.  The great advantage of Karma Ananda is, It is instantaneous.  As even one does, one gets pleasure while doing that. And this Ananda that one derives by loving the action while doing it is free from all obstacles also. Even Prarabdha cannot obstruct this Ananda.  So the first principle of excellence in Karma is; Love what you do and even if you don’t love, at-least don’t dislike what you do and what you have to do.

            Rtam, the second principle, in this context, means proper knowledge regarding the actions that one has to do i.e. what to do, when to do, how to do, how much to do, where to do and also the consequences.  If one is not well-informed, not only the Karma will be poor in quality and as a Karta, one also will be diffident, with diffidence leading to tension and worry.  For one, every role one plays in life including the role as spouse and parent is also Karma only. If one does not play the role of a husband properly, one becomes miserable, making the partner also miserable.  If one does not play the parenting role properly, one will be bringing up brats only which affects the family and society also. Similarly, in other roles also. And proper knowledge is all the more necessary in religious activities for the activities to bear fruit. There is no limit to one’s knowing because if one has to do a job repeatedly, the learning process continues as one can learn from one’s mistakes as well.  When one chooses to learn from Karma, and has an open learning mind, one avoids the boredom that arises from repetition. The best method to avoid boredom is to use every performance for one’s research & development for the next. 

            Sathyam is the third principle.  Sathyam, in this context, is implementation of whatever one has learnt. The knower and doer should not be split. So Sathyam means that knower-doer split is not there.  When there is no such split first of all, one avoids all the negative consequences. And secondly, there is a total satisfaction also because one has done a thing well. One derives the satisfaction based Ananda. 

            Yoga is the fourth principle.  Yoga, in this context, means converting every action into meditation i.e. being totally focussed in the performance. If one performs an action with undivided attention that act itself becomes meditation.  By applying oneself totally to the action on hand, one converts each one of his actions into meditation.   And also saves the time, energy and strain involved in large measure in a mechanical action.  Performing every action fully focussed as in Dhyanam, will also help one later, if and when one chooses to study Vedanta.

            Mahah is the fifth principle. Mahah, in this context means Hiranyagarba, the total Kartha. Later the Upanishad says the individual Karta should learn to identify with the total Karta i.e. one has to learn to expand.  It means that when one performs a Karma, one has a total vision.  One does not see it from the angle of benefit to oneself only, but wherever possible to others involved also. Performing Karma with an expansive outlook and not with a selfish outlook only is also called Paropakara. 

            So the five principles that together lead one to excel as Kartha are:

1)        Love for the Karma one does

2)        Total knowledge of the Karma

3)        Putting in action the knowledge

4)        Single-pointed attention to the Karma in hand

5)        Having a total outlook in Karma, one is engaged in

(adapted from Swami Paramarthananda’s talk) 

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

Vedic approach to Happiness

 

Vedas divide happiness into three categories, based on the means by which the happiness is acquired by a person.  Swami Paramarthananda calls them as Kama ananda, Dharma ananda and Moksha ananda based on the concepts.  We shall call them as Kamananda, Dharmananda and Mokshananda and see them one by one starting from Kamananda.

The term Kamananda means the pleasure derived through the desired or desirable objects. So it means all the sense pleasures enjoyed in the world through contact with sense organs like sabda, sparsa, rupa, rasa, gandha i.e. sound, touch, form, taste, smell.  In short all forms of sense pleasures come under Kamananda.  Vedas do not condemn them but only advise moderation in their enjoyment. All legitimate, Dharmic sense enjoyments are accepted by Vedas and Vedas even prescribe pujas to attain these pleasures. Taittriya Uanishad in anuvaka 4 of Sikshavalli speaks of Avahanti homa wherein food and drink, clothes and cattle are prayed for. This is the most popular Ananda, all over the world.   In fact, when one talks about happiness, others understand it only as Kamananda, the materialistic sense pleasure.

Dharmananda means the happiness that a person derives by following a Dharmic way of life. The life style governed by Dharma is called the Dharmic way of life and the teachings or instructions of Vedas come under Dharma which can be classified into three categories.  They are sadbhavana, satguna and satkarmani i.e. healthy attitudes, healthy or noble values and healthy or noble actions.  All the three are equally important and they complement each other.

Of these three, sadbhavna, healthy attitudes, is the first and others will follow.  Vedas repeatedly mention that one must have a healthy attitude towards the world in which one is living.  Since the world is readily available to one, it is taken for granted and so one does not have a proper attitude to it and this leads to abuse and exploitation of nature and environs.  Vedas prescribe varieties of upasanas / meditations in which one is asked to dwell upon the wonderful universe with the wonderful variety of planets, oceans, rivers and mountains besides all living beings.  Taittriya Upanishad (1-7-1) prescribes a upasana on “The earth, the sky, --- the fire, the air, the sun, the moon, the stars, the waters, the trees -----“that brings about the awareness of the world around us.  The earth has got not only all basic resources but also everything for the fulfilment of all human aspirations i.e. Dharma, artha, kama and Moksha. One has to learn to appreciate this universe and this appreciation should change to reverence as expressed through Vedic mantras as “Namasthe Vayo (Salutations to Air)”.  This reverence will come when one looks upon the universe as Visvarupa Iswarah. Therefore, one’s attitude towards the universe must be one of bhakti and this Vivarupa bhakthi is a part of Dharmic life.  The reverence towards the entire universe of things and human beings as a manifestation of Iswara, besides looking upon all that one has got as a gift from Iswara is the first component of Dharma, sadbhavana.

The next two categories, satguna and satkarmani, are based on one fundamental principle; “Happiness ever, Sorrow never” that governs everyone’s attitude in life.  Sukham is universally sought and Dukham is universally avoided irrespective of nation or religion. Therefore, Vedas say, a Dharmic life is a life which takes into account this universal quest.  So Vedas say, don’t cause pain to others by word, thought or deed.  Even where pain is to be caused due to extraordinary circumstances, as in the case of a doctor inflicting pain in the course of treatment, efforts should be made to keep it as minimum as possible.  “Ahimsa paramo Dharmah” is the scriptural saying emphasising the paramount nature of Ahimsa and Swami Dayayananada Saraswathi says, “All other values are nothing but an extension or derivative of Ahiṃsa only'.  So Ahimsa, which is a fundamental seed value is the second component of Dharma, Satguna.

Applying the principle that everyone desires happiness and no one welcomes sorrow, we can say that the noblest action is Paropakara wherein one helps to relieve the sorrow of the others, known or unknown, voluntarily without any expectations except their happiness.  Veda Vyasa declared after writing the eighteen puranas that the lesson to be learnt from the puranas is: “Paropakara punyaya, papaya para pidanam (helping others confers punya and hurting others, papa)”.  In creation, Nature is doing this as said in the following verse: 

Paropakaraya phalanti vrkshah, paropakaraya duhanti gavah, I

paropakaraya vahanti nadyah, paropakarartham idam sariram II.

Trees bear fruits for consumption of others, cows give milk for the benefit of others, rivers flow giving water to people (others), (Same way, this human) body is for helping others.

And Paropakara, wherein one increases the happiness and relieves the sorrow of others voluntarily without any expectations is the third component of Dharma, satkarmani.

        So a Dharmic way of life is following these three i.e. Viswarupa Bhakthi, Ahimsa and Paropakara, in one’s life to the extent possible and the joy derived through adherence to  the practice of Visvarupa bhakthi, Ahimsa and Paropakara is called Dharmananda.  And Vedas say, Dharmananda is quantitatively and qualitatively much superior to Kamananda.  Dharmananda will also preserve the earth as livable for the future generations as it involves no exploitation of nature.

            Mokshananda is Ananda derived through Moksha.  Moksha is freedom from Self-ignorance and consequent Self-misconception.  Vedas say that one’s true Self is Athma, the Brahman, whose nature is infinite Ananda only. From ignorance of one’s Self, Athma, arises the misconception that one's Self is the body-mind-complex with its limitations.  From this arises the biggest misconception that one has to get happiness from outside. Vedas say that whatever happiness one derives from external sources are the ones that external sources are bringing out from oneself like the reflection in the mirror.  They are only mirroring one’s inherent happiness for only Athma is Ananda svarupa and not anathma.  Both the Kamananda and Dharmananda that arise from external sources are the Ananda brought out from one’s inner core, the Athma, only.  If one follows the disciplines of Jnana Yoga starting with the study of scriptures under the guidance of a competent teacher, one will discover this fact that the primary source of all his happiness is his inner Self, Athma. Then, as said in Bhagavad Gita (3-17) such a person will be rejoicing in one’s Self only (athmarathi) being content in one’s Self (athmanyeva cha santhushtaha).  Mokshananda is the greatest Ananda, greater than Dharmananda and Kamananda, as attaining Mokshananda, all the struggle of one for happiness ends.  That is called Liberation; freedom from Self-ignorance; freedom from Self-misconception; freedom from struggles to attain happiness.

(adapted from Swami Paramarthananda’s talk)

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

Chandogya upanishad (ch. 6,7 & 8) – 18

 Chapter 7, Sections10 & 11

Mantras 7-10-1&2

apo vavannadbhuyastasmadyada suvrshtirna bhavati vyadhiyante prana annam kaniyo bhavishyatityatha yada suvrshtirbhavatyanandinah prana bhavantyannam bahu bhavishyatityapa evema murta yeyam prthivi yadantariksham yaddyauryatparvata yaddevamanushya yatpasavascha vayamsi cha trnavanaspatayah svapadanyakitapatangapipilakamapa evema murta apa upassveti || 7.10.1 ||

sa yo'po brahmetyupasta apnoti sarvankamamstrptimanbhavati yavadapam gatam tatrasya yathakamacharo bhavati yo'po brahmetyupaste'sti bhagavo'dbhyo bhuya ityadbhyo vava bhuyo'stiti tanme bhagavanbravitviti || 7.10.2 || iti dasamah khandah ||

Water is certainly greater than food. Therefore, if there is no rain, people worry and think, ‘There will not be enough food.’ But if there is a good rainfall, people are happy, thinking, ‘There will be plenty of food.’ All these are water in different forms- the earth, the interspace, heaven, the mountains, gods and human beings, cattle and birds, creepers and trees, animals of prey, worms, insects, and ants. All these are water in different forms. Therefore, worship water. (1) ‘One who worships water as Brahman gets all he desires and is happy. One who worships water as Brahman can do what he pleases in the sphere within the reach of water.’ Narada asked, ‘Revered sir, is there anything greater than water?’ ‘Of course there is something greater than water,’ replied Sanatkumara. Narada then said, ‘Revered sir, please explain that to me’. (2) End of tenth section.

            Aapah (water) is greater than Annam (food), as the latter depends upon the former.  Further Taittriya Upanishad (2-1-2) states, while describing Pancha Bhutha Srishti, “-- adbyah prithvi, prithivya oshadayaha, oshadhibhyo annam—(from water, earth; from earth, vegetation; from vegetation, food;--)”.  So water becomes karanam for food.  Also, though both water and food are essential, it is seen in section 7 of chapter 6 of this Upanishad that Svetaketu was asked to take plenty of water while fasting without food for fifteen days to keep himself alive.  This shows the importance of water over food for human survival.  Sanathkumara gives the example of rain. If monsoon fails people are worried about scarcity of food and when there is good rains people are happy that there will be plenty of food.  And water sustains all the living beings as well as nature itself.  So Sanathkumara advises Narada to meditate on water as Brahman i.e. Jala Brahma Upasana.  Mantra 7-10-2 is similar to Mantras 7-9-2 and 7-8-2 and similar Mantras quoted in them, with Sanathkumara giving the benefit of sakama upasana as gaining punyam to act freely and with contentment in any Loka within the reach of the Alambanam, water, and Narada wanting to know whether there is anything greater than water.  Sanathkumara replies in the affirmative and Narada wants to know it.  Sanathkumara agrees and the section ends.

Mantras 7-11-1&2

tejo vavadbhyo bhuyastadva etadvayumagṛhyakasamabhitapati tadahurnisochati nitapati varshishyati va iti teja eva tatpurvam darsayitvathapah srjate tadetadurdhvabhischa tirascibhischa vidyudbhirahradascharanti tasmadahurvidyotate stanayati varshishyati va iti teja eva tatpurvam darsayitvathapah sṛjate teja upassveti || 7.11.1 ||

sa yastejo brahmetyupaste tejasvi vai sa tejasvato lokanbhasvato'pahatatamaskanabhisidhyati yavattejaso gatam tatrasya yathakamacharo bhavati yastejo brahmetyupaste'sti bhagavastejaso bhuya iti tejaso vava bhuyo'stiti tanme bhagavanbravitviti || 7.11.2 || iti ekadasah khandah ||

Fire (or, heat) is certainly greater than water. That fire, taking air as its support, heats the sky. Then people say: ‘It is very hot. The body is burning. It will rain soon.’ Fire first produces these signs, and then creates the rain. This is why there is lightning going straight up or going sideways in a zigzag manner, and along with it thunder. This is why people say: ‘There is lightning and thunder. It will rain soon’. It is fire that shows itself first (as lightning) and then creates water.  So worship fire. (1) ‘One who worships Tejas as Brahman becomes bright himself, and he attains worlds that are bright, shining, and without a hint of darkness. One who worships Tejas as Brahman can do what he pleases in the sphere within the reach of Tejas.’ Narada asked, ‘Revered sir, is there anything higher than Tejas?’ ‘Of course there is something higher than Tejas,’ replied Sanatkumara. Narada then said, ‘Revered sir, please explain that to me’. (2) End of eleventh section.

            Tejas (fire) is greater than Aapah (water) as in the Pancha Bhutha Srishti, narrated in Taittriya Upanishad (2-1-2), water comes from fire (agner apah) and so fire becomes the karanam for water.  Sanathkumara cites here the natural phenomenon of lightning (agni tathvam) with thunder preceding rains (jala tathvam). He also quotes the common people’s expectation of rain when the atmosphere becomes very hot.  It is the heat that raises the water vapour from the ocean into the skies, which gets driven by winds over the land to come down as rain. Again living beings require fire in the body to keep the body warm.  And so Sanathkumara advises Narada to meditate on Tejas as Brahman i.e.Tejo Brahma Upasana.  Mantra 7-11-2 is similar to Mantras 7-10-2, 7-9-2 and similar Mantras quoted in them, with Sanathkumara giving the benefit of sakama upasana as gaining punyam that gives one bright features and the freedom to act freely in the bright worlds within the reach of the Alambanam, Tejas, and Narada wanting to know whether there is anything higher than Tejas.  Sanathkumara replies in the affirmative and Narada wants to know it.  Sanathkumara agrees and the section ends.

Aparokshanubhuthi – 11

 Nitidyasanam-3

Verse 124

Nirvikarataya vrttya brahmakarataya punah I

Vrttivismaranam samyaksamadhirjnanasamjnakah II

The complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman is called Samadhi known also as Knowledge (Jnanam).

Samadhi, the final limb of Nitidyasanam, is also the last step of Sri Patanjali’s Ashtanga yoga. Samadhi is a possible consequence of Dhyana.  In the case of Dhyana one has to take all the efforts to concentrate the mind while in Samadhi the person effortlessly concentrates his mind despite various distractions from the outside world.  Brahmakara-vṛtti means entertainment of “ahaṃ brahma asmi” vrtti.  Forgetfulness of every other vrtti and forgetfulness of all other things including the body and mind and total absorption in Brahmakara-vrtti is Vedanta Samadhi. It is also called Jnana Samadhi, differentiating it from Yoga Samadhi.  Sri Sankara calls it as Knowledge (Jnanam) as well.

Verse 125

Imancakrtrima-anandam tavatsadhu samabhyaset I

vasyo yavatksanatpumsah prayuktah san bhavetsvayam II

The aspirant should carefully practice this that reveals his natural bliss until, being under his full control, it arises spontaneously, in an instant when called into action.

Verse 126

Tatah sadhananirmuktah siddho bhavati yogirat I

Tatsvarupam na caitasya visayo manaso giram II

Then he, the best among Yogis having attained to perfection, becomes free from all practices.  The real nature of such a man never becomes an object of the mind or speech.

In Nitidhyasanam one invokes one’s purṇatva and owns up one’s Ananda. This should be done until the Nitidhyasanam becomes natural and svabhavika.  “Aham Brahma asmi” must become natural and definite. One should say and feel spontaneously that one is Brahman. This Ananda and this contentment should happen instantaneously whenever one invokes the knowledge. This is called Jnana-nishta when the knowledge becomes totally internalised and there is no going back to the state of ajjnanam. For him experience of ananda or Bliss becomes his natural state; Samadhi comes at will, with ease and he has total control over his thoughts, desires and impulses. Then such a person, the master of all Yogis, has become perfect, devoid of any further practices.  He need not practice any sadhana and he is called a Jnani.  As the various practices described here and elsewhere are merely means to achieve the realization of one’s unity with Brahman, they are no longer necessary as the realization has been accomplished with a transformation of one’s perspective of the world and oneself involving changes in response to life situation. Such a person is called “Sthithaprajna” in chapter 2 and “Gunathitha” in chapter 14 in Bhagavad Gita.  Mundaka Upanishad (3-2-9) states:” sa yo ha vai tatparam Brahma veda Brahmaiva Bhavathi (Anyone who realizes that supreme Brahman becomes verily that Brahman)”.  And his nature becomes one that of Brahman of whom Taittriya Upanishad (2-9) says:” yato vacho nivaratante aprapya manasa saha (from where the word returns without reaching along with the mind)”.

Verse 127

Samadhau kriyamane tu vighnanyayanti vai balat I

Anusandhanarahityamalasyam bhogalalasam II

Verse 128

Layastamascha vikshepo rasasvadascha sunyata I

Evam yadvighnabahulyam tyajyam brahmavida sanaih II

While practicing Samadhi there appear many obstacles unavoidably, such as lack of enquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness.  One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.

In these two verses Sri Sankara lists the obstacles in the path to Samadhi and in its practice. They are: -

1)    Lack of enquiry – The mind does not enter into meditation at all.  It is the absence of dwelling upon meditation.

2)    Laziness – One always tries to postpone, feeling lazy to start meditation.

3)    Desire for sense pleasure – Seeking entertainment and shunning loneliness, one cannot remain in meditation for some time.

4)    Sleepiness – Mind mistaking sitting quiet and withdrawing the mind as sleeping time and going to sleep by habit.

5)    Dullness – Inertia and dullness due to the dominance of Tamo-Guna

6)    Vikshepa – Due to dominance of Rajo-Guna, the mind becomes extrovert and starts roaming and gets listless.

7)    Rasasvada – The mind starting to enjoy the bliss and relaxation of meditation which results in loss of enthusiasm for further spiritual practice.

8)    Sunyatha – Also called “Kashaya”, a state of mental blankness which renders one make no progress in the sadhana.  It is as if a cul-de-sac has been reached.

When faced with these obstacles, a mumukshu should not simply give up.  It should actually make one more enthusiastic when one is faced with these ‘challenges’. It should make one put forth more effort in overcoming them and persevere in the sadhanas until the goal of Self-realization is achieved.

Verse 129

Bhavavrttya hi bhavatvam sunyavrttya hi sunyata I

Brahmavrttya hi purnatvam tatha purnatvamabhyaset II

While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to Purnathvam.  So one should constantly think of (Brahman to attain) Purnathvam.

Verse 130

ye hi vrttim jahatyenam brahmakhyaṃ pavanim param I

Vrthaiva te tu jivanti pasubhischa sama narah II

Those who give up this supremely purifying thought of Brahman, live in vain and are on the same level with animals.

After talking about 15 limbs of Nitidhyasanam Sri Sankara talks of the phala of Nitidhyasanam in verse 129 he presents the phala as Purnatva, the sense of completeness or fulfilment.  It is a sense of fullness or contentment which is there in and through all the experiences.  Again If one has the thought of finite personality then he will be a finite person only.  Then if aham-brahma-vṛtti is there, then he enjoys Brahmatva i.e. Purnatva.  So one should constantly practice this purnatva-vrtti otherwise called Nitidhyasanam.  In verse 130 Sri Sankara glorifies this knowledge for this alone makes a human being worth the name.  Human being’s superiority is found only when he attains Purnatva.   Food, security and reproduction are claimed both by man and animals. The difference between an animal and a human being is that animal does instinctive action while the human does intellectual action. Humans can gain knowledge and get rid of saṃsara and also of birth-death cycle. Human beings alone can go from apurnatva to Purnatva.  This happens only with this Brahman-knowledge or else he is as good as an animal.  

Verse 131

Ye hi vrttim vijananti jnatvapi vardhayanti ye I

Te vai satpurusa dhanya vandyaste bhuvanatraye II

Blessed indeed are those virtuous persons who at first have this Consciousness of Brahman and then develop it more and more. They are respected everywhere.

Verse 132

Yesam vrttih sama vṛddha paripakva cha sa punah I

Te vai sadbrahmatam prapta netare sabdavadinah II

Only those in whom this consciousness (of Brahman) being ever present grows into maturity, attain to the state of ever-existent Brahman; and not others who merely deal with words.

Verse 133

Kusala brahmavartayam vrttihinah suraginah I

Te'pyajnanataya nunam punarayanti yanti cha II

Also those persons who are only clever in discussing about Brahman but have no realization and are very much attached to worldly pleasures, are born and die, again and again, as a consequence of their ignorance

Verse 134

Nimeshardham na tishtanti vrttim brahmamayim vina I

Yatha tishtanti brahmadyah sanakadyah sukadayah II

The aspirant after Brahman should not remain a single moment without the thought of Brahman, just like Brahma, Sanaka, Suka and others.

The Consciousness of Brahman gained in Samadhi has to be nurtured by continuous efforts without falling a prey to the obstacles until one can hold on to this Brahmic Consciousness at all times and in all circumstances so that the identity with Brahman becomes his second nature as the identity with the body was before acquiring Jnanam. Then he becomes completely free from all bonds of duality and ajjnanam, attaining Jnana-nishta.  This is the consummation of the spiritual practice.  Those who have reached this goal are called Sat-Purushas, worthy of the respect and reverence of all. (verse.131).  

The people who lead a life conducive to the Brahmakara-vrtti becomes steady, undisturbed and unfluctuating in their consciousness of Brahman at all times and in all circumstances while others who stop with the study of Vedanta without trying to attain Purnatva, remain in samsara only as they don’t transform themselves to own up Brahman and are lost in the forest of words without imbibing their contents. (verse.132).  

Sri Sankara condemns those who study Vedanta and stop themselves with discussions about Brahman by variously interpreting texts bearing upon It.  They don’t seek vairagya and are very much attached to worldly pleasures.  Their mouth all the time utters Brahman and they are talkers of Brahman but they do not have brahmakara-vṛtti in their heart and they do not seek Purṇatva in their life.  Such people will be categorized in the ajnani group only even though they know everything the Sastras say. They will have punarjanma only and Jivanmukthi and videha-mukthi are not possible to them. (verse 133).   Sri Sankara concludes the discussion on Nitidyasanam quoting Brahmaji, Deavarishi Sanaka and Brahmarishi Suka as a few examples of Jnana-nishtas, ones ever immersed in the consciousness of Brahman. (verse 134).

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

Aparokshanubhuthi – 6

Jagat & Jivathva mithyatvam

Verse 52

Svalpamapyantaram krtva jivatmanparamatmanoh I

Yah santishtati mudhathma bhayam tasyabhibhashitam II

Fear is attributed to the ignorant one who rests after making even the slightest distinction between Jivathma and Paramathma.

Verse 53

Yatrajnanadbhaveddvaitamitarastatra pasyati I

Atmathvena yada sarvam netarastatra chanvapi II

When duality appears through ignorance, one sees another; but when everything becomes identified with Athma, one does not perceive another even in the least.

Verse 54

Yasminsarvani bhutani hyatmantvena vijanatah I

Na vai tasya bhavenmoho na cha soko'dvitiyatah II

In that state when one realizes all as identified with the Athma, there arise neither delusion nor sorrow, in consequence of the absence of the duality.

Verse 55

Ayamathma hi brahmaiva sarvatmakataya sthitah I

Iti nirddharitam srutya brhadaranyasamsthaya II

The Sruthi in the form of Brihadaranyaka (Upanishad) has declared that this Athma, which is the Self of all, is verily Brahman.

Sri Sankara is refuting Dvaita in the above four verses based on Sruthi statements. Verse 52 is based on the Tatttriya Upanishad Mantra (2-7-1) which states among other things – “yada hyevaisha etasminnudaramantaram kurute . atha tasya bhayam bhavati (When he (the ignorant one) makes the slightest differentiation in It (Brahman), there is fear for him)”.  Fear leads to samsara and has its root in duality and can be overcome by him alone who realizes non-duality.  For such a wise person with Advaita Jnanam there is nothing to be gained or lost and nothing to be afraid of as well. 

Verse 53 gives the substance of the Brihadaranyaka Upanishad Mantra (4-5-15). The translation of the relevant portion of the Mantra runs as-- “For when there is duality, as it were, then one sees another, one smells another, one tastes another, one speaks to another, one hears another, one thinks of another, one touches another, one knows another. But when to the knower of Brahman everything has become the Self, then what should he see and through what, what should he smell and through what, what should he taste and through what, what should he speak and through what, what should he hear and through what, what should he think and through what, what should he touch and through what, what should he know?  Through what should one know That owing to which all this is known?”.  It means that a person sees duality in ignorance and that when he becomes enlightened he see his Self as everything and there is no duality for him.

Verse 54 is based on the Isavasya Upanishad Mantra 7 given below:

Yasmin sarvani bhuthani athmaivabhuth vijanathaha I

Tatra ko mohah kah soka ekathvamanupasyathaha II

To the man of realization, all things have verily become the Self: what delusion, what sorrow, can there be for him who beholds that oneness?

Verse 55 is based on the Brihadaranyaka Upanishad Mantra (2-5-19) wherein it is stated – “Ayam Athma Brahma sarvanubhuh (This Self, which experiences everything, is Brahman)”.  The one Athma which is the Self in all is verily the Brahman.

Verse 56

Anubhuto'pyayam loko vyavaharakshamo'pi san I

Asadrupo yatha svapna uttarakshanabadhatah II

This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment.

Verse 57

Svapno jagarane'likah svapne'pi jagaro na hi I

Dvayameva laye nasti layo'pi hyubhayorna cha II

The dream (experience) is unreal in waking, whereas the waking (experience) is absent in dream.  Both, however, are non-existent in deep sleep which, again, is not experienced in either.

Verse 58

Trayamevam bhavenmithya gunatrayavinirmitam I

Asya drashta gunatito nityo hyekaschidathmakah II

Thus all the three states are not Real inasmuch as they are the creation of the three Gunas; but their witness (the Reality behind them) is, beyond all Gunas, eternal one, and is the Consciousness itself.

In the above three verses Sri Sankara is using yukthi  pramana to establish the mithyathvam of anathma prapancha through avasthathraya Viveka. In verse 56 it is said that a thing cannot be called Sat (ever-existent) merely because it is experienced and has pragmatic value.  The dream-world is experienced by the dreamer in dream and has practical value for the dreamer in dream but it is not Real, as it disappears in waking state. In the same way the waking world with all its relationships and transactions is not Real for one, as it is absent in dream for him.  This logic is carried on in verse 57 to show the unreality of avasththraya, all the three states, which constitutes the total world of one’s experiences. The waking state experience is absent in dream and deep sleep and the dream state experience is absent in waking and deep sleep states and the Bliss of freedom from samsara temporarily enjoyed in deep sleep state is absent in waking and dream states.  Verse 58 argues that all the three states are not Real as they are produced by the permutations and combinations of the three Gunas viz. Satva, Rajas and Tamas, with waking state being Satva-pradhana, dream state Rajo-pradhana and deep sleep state Tamo-pradhana and these three Gunas together constitute Maya.  Further whatever is a compound must disintegrate and so subject to destruction. The world thus being a compound is subject to destruction and so cannot be Real.  Further the three avasthas made up of the three Gunas, the constituents of Maya, are also mithya only like Maya i.e. available for transactions and experience but not Real.   The Consciousness principle, Athma, remains as a silent witness to all the changes, unaffected by the Gunas, being Gunathitha and Nirvikara.

Verse 59

Yadvanmrdi ghatabhrantim suktau va rajatasthitim I

Tadvadbrahmani jivatvam viksamane na pasyati II

Just as (after the illusion has gone) one is no more deluded to see pot in clay or silver in the mother-of-pearl so does one no more see Jiva in Brahman when the latter is realized (as one’s Self)

Verse 60

Yatha mrdi ghato nama kanake kundalabhidha I

Suktau hi rajatakhyatirjivasabdastatha pare II

Just as clay is described as a pot, gold as an ear-ring and a mother-of-pearl as silver, so is Brahman described as Jiva.

In the above two verses Jivathva-mithyatvam is discussed with examples. So long as a person is in ignorance, he thinks of himself as one with a distinct individuality, Jivathva, apart from Brahman.  But with the acquisition of Athma Jnanam he realizes his oneness with Brahman as Jiva and Jivathvam, that portrays Jiva as apart from Brahman, appears as nothing but an illusion like the illusion of pot apart from the clay and ear-ring apart from gold.  Pot and ear-ring are only words necessary for transactional purposes.  The all-pervading Pure Consciousness available within the body is called Jivathma and without the body by Itself It is called Paramathma.  There is no Jiva other than Brahman.  As ring is another name for gold itself and pot for clay so Jiva is another name for Brahman.

Verse 61

Yathaiva vyomni nilatvaṃ yatha niram marusthale I

Purushatvam yatha sthanau tadvadvisvaṃ cidatmani II

Just as blueness in the sky, water in the mirage and a human figure in a post (are only illusory), so is the world in Athma (Brahman).

Verse 62

Yathaiva sunye vetalo gandharvanaṃ puraṃ yatha I

Yathakase dvicandratvam tadvatsatye jagatsthitih II

Just as the appearance of a ghost in an empty place, of a castle in the sky and of a second moon in the sky (are illusory) so is the existence of the world in Brahman.

Verse 63

Yatha tarangakallolairjalameva sphuratyalam I

Patrarupena tamram hi brahmandaughaistatha'tmata II

Just as it is water that appears as ripples and waves or again it is copper that appears in the form of a vessel, so it is Athma (Brahman) that appears as the whole world

Verse 64

Ghaṭanamna yatha prthvi patanamna hi tantavaḥ I

Jagannamna chidabhati jneyaṃ tattadabhavataḥ II

Just as it is the earth (clay) that appears under the name of a jar, or it is threads that appear under the name of the cloth, so it is Athma (Brahman) that appears under the name of the world. This Athma (Brahman) is to be known by negating the names.

Sri Sankara is quoting no. of examples in the above four verses to further illustrate Jagat mithyatvam. In verses 61 and 62 the following examples are cited.  They are the appearance of:

1)    Blueness in the sky

2)    Water in the mirage

3)    Human figure in a post

4)    Ghost in the empty space

5)    Castle in the sky

6)    Vision of two moons in the sky

Just as the above are only illusions, so is the appearance of the world in Brahman. Another set of examples are given in 63 and 64, where effect which is only cause plus nama, rupa is looked upon as different from the cause. They are

1)    Ripples and waves on water which are water only in substance.

2)    Copper vessel which is copper only in substance.

3)    Jar made of clay which is clay only in substance.

4)    Cloth made of threads that is threads only in substance.

Same way Brahman is the substance of the world and appears as world and by negating the names and forms of the world mentally Brahman is to be known.

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