Svetasvathara Upanishad – 16

  Chapter 6 (Mantras 1 to 7)

Mantra 6-1

svabhavam eke kavayo vadanti kalam tathanye parimuhyamanah I

devasyaisha mahima tu loke yenedam bhramyate brahmacakram II 6.1 II 

Some learned men speak of the inherent nature of things and some speak of Time, as the cause of the universe. They all, indeed, are deluded. It is the power of the Brahman that has manifested as the Brahmachakra (Cosmic Wheel).       

            In the opening verse of this Upanishad this question was raised and many answers like the nature of things, Time etc., were proposed and rejected. After meditation it was concluded that it was Brahman by His own power of Maya, created this universe. In this Mantra, Upanishad is going back to the question to reemphasise the earlier answer. Some scholars who do not recognise God or Brahman, argue that the it is the inherent nature of things or it is the element of Time that is the cause of the world.  But all of them are wrong. The universe is not a self-creating, self-evolving, self-destroying entity. It is lifeless and inert. Brahman is the ultimate cause of the world process which has been described as Brahmachakra, the Wheel of Brahman in Chapter 1 (Mantra 4).

Mantra 6-2

yenavrtam nityam idam hi sarvam jnah kalakalo guni sarvavidyah I

tenesitam karma vivartate ha prthivyaptejonilakhani chintyam II 6.2 II

He by whom the whole universe is constantly pervaded, who is the knowledge itself, the Author of Time who is sinless and omniscient, at whose command the work which is called earth, water, fire, air and akasa appears as the universe, on Him the wise should reflect upon.

            Brahman is the One who pervades the world, who is all-knowing and is the creator of Time. He is pure and sinless and He appears as the five elements (in the sense the five elements are super-imposed on Him) because of which He seems to be the universe which remains under His control. He is endowed with the three gunas-satva,rajas and tamas through His power of Maya.  One should fix one’s mind on this Brahman and meditate and not be deluded by the universe which is only an appearance.

Mantra 6-3

tatkarma krtva vinivartya bhuyas tattvasya tattvena sametya yogam I

ekena dvabhyam tribhir ashtabhir va kalena chaivatmagunais cha sukshmaih II 6.3 II

The Lord finished creating the world and then reviewed it.  Then He put together one, two, three or even eight of them together with Time and their subtle properties.

            When Brahman projects the world the elements created are in the subtle form and through the medium of Time their grossification is done.  This is similar to the process of Pancikaranam described in Tattvabodha.  One stands for Prakrithi, two for Para Prakrithi and apara Prakrithi, three for the three gunas, eight for the eight-fold nature described in Bhagavad Gita (7-4) i.e. earth, water, fire, air, space, mind, intellect and ego. The projection is complete when the grossification is complete with the various combinations of subtle and gross elements.

Mantra 6-4

arabhya karmani gunanvitani bhavams cha sarvan viniyojayed yah I

tesham abhave krtakarmanasah karmakshaye yati sa tattvato'nyah II 6.4 II

When a person works, he works within the framework of gunas (for a goal). If that goal is not for himself but for God, then what he does is not a cause for attachment. It is as if he has not been doing anything. He is transformed and becomes a different person altogether.

            This is the concept of karma yoga wherein one performs actions with Iswararpana Buddhi.  In Bhagavad Gita (9-27), Lord Krishna says: “Arjuna, whatever you do, whatever you eat, whatever oblation you offer in the sacred fire, whatever you give, and whatever austerities you perform, do it as an offering to Me”. Working in a spirit of worship, with no attachment to the results, one will be freed from the bonds of karma in the shape of good and evil consequences. Thus freed from karma, one becomes transformed, a different individual.  One becomes established in one’s true Self in course of time.

Mantra 6-5

aadih sa samyoganimittahetuh paras trikalad akalo'pi drshtah I

tam visvarupam bhavabhutam idyam devam svacittastham upasya purvam II 6.5 II

Brahman is the first cause and also the cause of ignorance which unites the Jiva with the body. He is beyond the past, the present and the future.  He is without parts, the one single whole.  He is both the cause and effect and he is the true object of worship. Meditating on Him as one’s own Self, one attains Liberation.  

            An attempt to describe Brahman continues in this Mantra, in spite of its inadequacy.   He is the primal cause of all beings and things. The soul through avidya, becomes united with the body and the Lord is the cause of such avidya, which manifests as both good and evil. Attachment to good and evil is the cause of the continuing embodiment.  He is beyond the three times - past, present and future. We cannot qualify Him with reference to particular time because He always exists, beyond time. He is not a composite object with parts like bones, tissues, blood etc. which make up our bodies. Brahman is without parts and He is undifferentiated whole. He is of many forms because He is everything. He is the cause of existence. All things exist because He exists and without Him nothing can exist. All forms are His forms.

            The Mantra advises that that the seeker should meditate on Brahman who is within one’s own heart as one’s Real Self when he will realize the essential oneness of the Self with Brahman and be freed from the cycle of birth and death, at his death.

Mantra 6-6

sa vrkshakalakrtibhih paro'nyo yasmat prapanchah parivartate'yam I

dharmavaham papanudam bhagesam jnatvatmastham amrtam visvadhama II 6.6 II

He, from whom this universe proceeds, is beyond the Tree of the World and of Time. When one realises Him, the source of all that is good, the destroyer of evil, the Lord of all powers, the immortal support of all, as one’s own Self one attains Liberation.

            The Lord is described as the One other than the tree of the world and of Time. As in the Bhagavad Gita (15.1), here also the world is compared to a tree.  The tree however huge and vast will die one-day i.e., it does not exist permanently.  But the Lord is eternal and within the Lord the world keeps going in and coming out. He supports virtue and destroys vice, the source of all and the supporter of the world. He is immortal and the inmost Self of all. If one knows Him as his own Self, he attains liberation. 

Mantra 6-7

tam iswaranam paramam mahesvaram tam devatanam paramam cha daivatam I

patim patinam paramam parastad vidama devam bhuvanesam idyam II 6.7 II

He is the Supreme among all gods. He is the God of all gods, the Ruler of all rulers. He is higher than Brahma. He rules the world and is the sole object of worship in the world. He is to be known as one’s own Self.

            All these adjectives are used to emphasize the uniqueness of Brahman. He is the Supreme among all gods and is the God of all gods, the Ruler of all the rulers. He is higher than Brahma. Sri Ramakrishna Paramahamsa used to say” Brahman alone is vasthu, substance; all else is avasthu, without substance.”  He rules the world and is the sole object of worship in the world. He is to be known as one’s own Self.

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Jnana Nishta

            

(adapted from Swami Paramarthananda’s Gurupurnima talk)

            Liberation, Moksha, is presented in the scriptures with several synonymous Sanskrit words like Brahma Nishta, Athma Nishta and Jnana Nishta etc. Of these Jnana Nishta is a significant word as it indicates the type of spiritual journey.  The word Jnanam means knowledge, Self-knowledge, in this context, and Nishta means abiding in the knowledge all the time which means not forgetting that knowledge during worldly transactions.  So abiding in Self-knowledge all the time is Liberation, Moksha.  This means the spiritual journey for Liberation is a knowledge journey that involves using the intellect.  Upanishads also make it clear that Athma, the Self, being subtle it is essential to have a refined intellect to gain this knowledge. 

This spiritual journey, that is intellectual, is divided into three segments, of which the first segment is Jnana yogyata prapthi; Jnana prapthi and Jnana nishta prapthi being the other two segments in that order.  Jnana yogyatha prapthi means to equip oneself intellectually to engage in the pursuit of this knowledge.  This involves understanding the importance of jnanam and understanding the need for a Guru and understanding the importance of scriptural study. In addition to the intellectual preparation, emotional preparation is also needed as one must have an undisturbed mind to absorb the teaching.  This emotional preparation is done through the practice of sadhana chathushtayam, the four-fold means of practice to be cultivated by a serious student of Self-knowledge, comprising viveka, vairagya, samadhi shadka sampatti and mumukshutvam.  This is discussed in detail in Sri Sankara’s work, Tattva Bodha. Further the practice of two sadhanas, karma yoga and upasana yoga are prescribed in this first segment.  While practicing the karma yoga and upasana yoga one does not treat them as an end in itself for getting Moksha but as a means of preparing the mind and intellect for the next level called Jnana prapthi. In fact, in upasana yoga the meditation is not on getting Moksha but on getting ready for Self-enquiry, emotionally and intellectually. One should not treat the karma yoga and upasana yoga as end in the themselves but as means to acquire chittha suddhi and chitta ekagratha which will facilitate gaining Jnanam at the next level, Jnana prapthi.

                The Jnanam discussed in Vedanta sastra is Athma-Jnanam, Knowledge of one’s Self, i.e., Athma, that is Brahman.  Scriptures alone deal with this knowledge, the knowledge of Self, the observer.   The physical sciences analyse only the observed universe and phenomena and not the observer Self. This Self-knowledge is gained through two exercises, Sravanam and Mananam.  Brihadharanyaka Upanishad gives the prescription for Athma Jnanam in the words of Sage Yajnavalkya to his wfe, Maitreyi (2-4-5) “Atma va are drstavyah srotavyo mantavyo nidhidhyasitavyo Maitreyi” O! Maitreyi, Athma is to be discovered through Sravanam, Mananam, Nidhidhyasanam”.  Of the three the first two i.e. Sravanam and Mananam come under Jnana prapthi and the third Nidhidyasanam comes under Jnana Nishta prapthi, the third and last level that we shall see later.  Sravanam is consistent, systematic study of Sastras under a competent Guru. The scriptural teaching by a competent Guru helps as a verbal mirror to discover one’s true Self removing Self-ignorance. This is emphasised in Mundaka Upanishad (1-2-12): “tat vignanaartham sa gurumevaabhigaccheth samithpanih shrothriyam Brahmanishtham (To know That (Athma), he (the seeker) should go to a Guru, who is both learned in the scriptures and established in the knowledge, with the sacred fuel in hand (as a disciple))”.  One learns there that the limitless Brahman, which existed before the universe came, which exists now also and which will ever exist; that Brahman is not one of the objects in the creation but it is nothing but one’s Real Self.  One cannot accept easily that one is not the limited individual but the limitless Brahman and to convince oneself one has to remove all questions and doubts one’s intellect may raise.  This process of raising questions and doubts and having them cleared through one or more steps of deep thinking, group discussion with fellow students, seeking Guru’s help is called Mananam. Thus through Sravanam and Mananam one gets “Aham Brahma asmi (I am Brahman)” Jnanam, the knowledge of the identity of Brahman and Athma, the individual self, doubt-free.  Thus shifting jiva bhava to Brahma bhava is Jnana prapthi.

            Now after gaining this Jnanam that one’s real Self is Athma, the Brahman, one needs to assimilate and internalise the knowledge so that one is conscious of the Brahma bhava in all interactions with the external world.  This is done at the last level, Jnana nishta prapthi which is called Nidhidhyasanam process.  Nidhidhyasanam helps internalisation or assimilation of the doubt-free knowledge, deconditioning all the negative emotions developed in the dark room of ignorant mind. This is done by constantly meditating on the teaching which is free from all doubts. While Mananam is for removal of intellectual obstacles, Nidhidhyasanam is for removal of mental and emotional obstacles like worry, guilt, anger, fear, hurt etc. This is called Vedantic meditation as it involves meditating upon the Vedantic teachings including Mahavakhyas. Through this process deliberate negation of Jiva Bhava along with the weakening of mamakara and ahamkara accompanied by the conscious assertion of Brahma bhava is done. And when one revises one’s status, parallelly the status of Moksha will also get revised. Moksha is usually described as freedom from the cycle of birth and death. Now with Jnana prapthi one discovers that his Real Self is Athma that is Brahman, which is eternal and has no birth or death and not the mortal body-mind complex that is subject to birth and death. So for him now Moksha is a siddha vasthu, an attained one, in fact an ever-attained one, and not a sadhya vasthu, a goal to be reached. So there is a shift in outlook from ‘seeking Moksha’ to ‘claiming Moksha as one’s svarupam’.  So attaining Jnana Nishta, one not only changes from Jiva Bhava to Brahma bhava totally but also revises one’s Moksha status. There is an incidental benefit of emotional improvement due to the weakening of ahamkara and mamakara and reduction of raga and dvesha.  Such a person who has attained Jnana Nishta is called a Jivanmuktha.

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Chandogya upanishad (ch.6,7&8)–21

Chapter 7, Sections16 to 20 

Mantra 7-16-1

esha tu va ativadati yah satyenativadati so'ham bhagavah satyenativadaniti satyam tveva vijijnasitavyamiti satyaṃ bhagavo vijijnasa iti || 7.16.1 || iti shodasah khandah ||

(Sanathkumara said) ‘But the person who speaks with truth about the Truth is really the Ativadi.’ (Narada said,) ‘Revered sir, I want to be an Ativadi by knowing the Truth.’  (Sanathkumara replied,) ‘But one must earnestly desire to know the Truth.’  (Narada said,) ‘Revered sir, I earnestly want to know the Truth.’  End of section sixteen.

            Hearing Sanatkumara’s words about Prana, Narada concluded that Prana is everything, that it is the ultimate. Thinking he was now an Ativadi, he kept quiet. He did not make any further enquiries. Finding Narada to be a worthy disciple, Sanatkumara wanted to carry Narada beyond his imperfect comprehension and so continued to describe the real Ativadi as one who knows the ‘Truth’, which is the Absolute truth i.e. Brahman.  Narada understood his mistake and with great humility expressed his desire to know the ‘Truth.’  The section ends with Narada expressing desire to know the Truth.

Mantra 7-17-1

yada vai vijanatyatha satyaṃ vadati navijanansatyam vadati vijananneva satyam vadati vijnanam tveva vijijnasitavyamiti vijnanam bhagavo vijijnasa iti || 7.17.1 || iti saptadasah khandah ||

(Sanatkumara said,) ‘Only when a person is Realised, he can truly speak of the Truth. But without Realisation, he cannot speak of the Truth. Only the Realised person can declare the Truth. But one must desire to understand Realisation.’ (Narada said,) ‘Revered sir, I want to understand Realisation’.  End of section seventeen.

            One must have direct experience of the Truth i.e. Brahman, not just some information one has picked up from books or from other people. The knowledge must be aparoksha; that is, it must be direct and personal and not from other sources. So only a Realised person can speak truthfully about Brahman i.e. Absolute Truth, that is beyond the reach of sense organs and has no attributes.  So Sanathkumara says that one must desire to understand Realisation and then act accordingly to become a real Ativadi.  With Narada expressing his desire to understand Realisation, this section ends.

Mantra 7-18-1

yada vai manute'tha vijanati namatva vijanati matvaiva vijanati matistveva vijijnasitavyeti matim bhagavo vijijnasa iti || 7.18.1 || iti ashtadasah khandah ||

(Sanatkumara said) ‘When a person Reflects, then alone he can Realise. Without Reflection, one does not Realise. Only he who Reflects, Realises. But one must desire to understand Reflection.’ (Narada replied,) ‘Revered sir, I desire to understand Reflection. End of section eighteen.

            Reflection is also called ‘mananam’.  It is the practice of intensely going on thinking in mind over and over again over what one has learnt from the teacher, searching for the real meaning of words.  As one churns the milk gradually the cream rises, so as one churns the mind in Reflection the real meaning dawns in the mind .and the knowledge also gets consolidated. As Sanathkumara emphasises the need for Reflection to attain realisation, Narada seeks to know how to reflect. This section ends with Narada’s request.

Mantra 7-19-1

yada vai sraddadhatyatha manute nasraddadhanmanute sraddadhadeva manute sraddha tveva vijijnasitavyeti sraddham bhagavo vijijnasa iti || 7.19.1 || iti ekonavimsah khandah ||

(Sanatkumara said,) ‘When a person has Sraddah (faith), then alone does one reflect. Without Sraddah one does not reflect. Only he who has Sraddah reflects.  But one must desire to understand Sraddah.’ (Narada replied,) ‘Revered sir, I want to understand Sraddah’. End of section nineteen.

            Sraddha is defined as “Faith in the words of the Guru and Vedanta (scriptures)” in Tattva Bodhah.  It is an intellectual conviction in the ability of the Guru and the validity of the scriptures. Only when there is such a conviction, the seeker can walk the path with determination and directly experience what he has faith in.  Bhagavad Gita (4-39) states “Sraddavan labhate Jnanam (One with faith attains knowledge)”.  Only when there is Sraddah one goes on thinking and reflecting.  Narada wants to develop Sraddah and the section ends with Narada’s request.

Mantra 7-20-1

yada vai nistishthatyatha sraddadhati nanistishthanchraddadhati nistishthanneva sraddadhati nishtha tveva vijijnasitavyeti nishtham bhagavo vijijnasa iti || 7.20.1 || iti vimsatitamah khandah ||

(Sanatkumara said:) ‘When one has steadfastness (Nishtha), then alone one has Sraddah. Without steadfastness, one cannot have Sraddah. Only he who has steadfastness has Sraddah. But one must desire to understand steadfastness. (Narada replied) ‘Revered sir, I desire to understand the steadfastness.’  End of section twenty.

            Sri Sankaracharya says Nishtha comes from serving the Guru with devotion. When one devotedly serves one’s Guru, one’s love for the subject of one’s enquiry grows stronger and stronger, and one’s conviction also grows stronger and stronger. And he begins to see the nobility of the Guru and his ability to guide him properly. Faith (Sraddah) develops naturally thereafter. Narada wants to cultivate this steadfastness (Nishtha) and the section ends with Narada’s request

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Taittriya Upanishad – 7

 Chapter 2, Anuvaka 4

Mantra 2-4-1

yato vacho nivartante I aprapya manasa saha I

anandam brahmano vidvan I na bibhetikadacaneti I

He who knows the Bliss of Brahman, whence all words together with the mind turn away, unable to reach it—he never fears.

            Sruthi here says that Brahman is beyond all speech and thought, and mind as an instrument of knowledge has no access to Brahman.  The best one can do with the mind as an instrument of knowledge is to discover Brahman as conditioned by the mind, i.e. to attain Hiranyagarbha which is Consciousness in association with the Total Mind. And the person who attains the Bliss of Hiranyagarbha by meditating on Him will not have any fear at all.  This Mantra is quoted again in anuvaka 9 while explaining the transcendental nature of Self, the Athma..

Mantra 2-4-2

tasyaisha eva sarira athma I yah purvasya I

tasmadva etasmanmanomayat I

anyo'ntara athma vijaānamayah I tenaisa purnah I

sa va esha purushavidha eva I tasya purushavidhatam I

anvayam purushavidhah I tasya sraddhaiva sirah I

ṛtam dakshinah pakshah I satyamuttarah pakshah I

yoga athma I mahah puccham pratishtha I

tadapyesha sloko bhavati II

This Manomaya is the embodied soul of the preceding Pranamaya.  As compared with Manomaya, there is another self within it made of the intellect (Vijnana).  By that (of intellect) is this one (of Mind) filled.  This is also verily of the human form.  The human form of that Manomaya kosa continues as the human form of this Vijnanamaya kosa. Sraddah is it head, Ritam is its right wing, Sathyam is its left wing, Yoga is its trunk, Mahat is its tail, its support. There is the following (Sruthi) verse about it.

            The Manomaya kosa is considered as the Athma or the Self of the Pranamaya kosa. Inside the Manomaya kosa is the Vijnananamaya kosa, the sheath of the intellect. Vijnananamaya kosa fills the Manomaya kosa. It is also of the form of Manomaya kosa. Vijnanamaya is of the level of the intellect, the level of decision or determination.  Tattva Bodha (9-5) describes: “Sankalpa-vikalpa aatmakam manah; nischaya aatmikaa buddhih;( The mind is of an indecisive nature; the intellect is very decisive in nature;).  Again, Vijnanamaya kosa is described as a bird. The head of such bird is sraddha, faith and respect in the scriptures, which is necessary for the discriminative knowledge to rise.  Head here means the prime factor of knowledge. The right wing of the bird is Ritam, righteousness and the left wing is Satyam, truth, as without these a settled conviction cannot arise. The body of the bird is said to be Yoga; Yoga means complete absorption, without which no complete knowledge will arise. The tail of the bird, the support, is Mahat which is Hiranyagarbha, the first manifestation of Brahman, that supports the individual mind-stuff including Buddhi.  There is the following Sruthi Mantra about Vijnanamaya kosa which will come in the next anuvaka.  This anuvaka ends with this Mantra.

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Vivekachudamani – 12

 

Select verses 57 to 61

Verse 57

anandapratibimbacumbitatanuh, vrittistamojrmbhita

syadanandamayah priyadigunakah, svesṭarthalabhodayah |

punyasyanubhave vibhati krtinam, anandarupah svayaṃ

bhutva nandati yatra sadhu tanubhrd-matrah prayatnam vina || 207 II

The Anandamaya-kosa (bliss-sheath), is that modification born of avidya; pervaded by the reflection of the Self, which is Bliss Absolute.  Pleasure etc. are its attributes and it springs into view at the time of experiencing punya. At that time everyone who has a body rejoices well without effort, becoming that very Ananda itself.

Verse 58

anandamayakosasya, susuptau sphurttirutkata |

svapnajagarayorisad, istasandarsanadina ||208||

The anandamaya kosa is fully manifest in the deep-sleep state. While in the dream and waking states it is only partially manifest depending upon the sight of desired objects etc.

The above two verses give the definition and function of anandamaya kosa.  In Tattva Bodha, anandamaya kosa is described as established in avidya, which is the form of karana sareera.  Anandamayakosa consists of 3 types of vrittis or conditions or states, known as priya, moda and pramoda. These are three degrees of intensity of the happiness. Priya is the least intense and is experienced when the object is merely seen; Moda is a little more intense and is experienced when the object is possessed; and Pramoda is the most intense, experienced when the object is actually in contact or being enjoyed.  Anandamaya shines for people who have done punya karmas.  When punya arises because of the punya karma done in this life or earlier lives, there is happiness and anandamaya shines.  At that time, the Jiva having become the very Ananda itself rejoices well without any ahamkara. There is no effort or will in this state.  Will or effort is needed to reach that state only.  The anandamaya is a kosa, as though, for it covers the nature of Athma which is one of permanent bliss.  The anandamaya kosa is fully manifest in deep sleep - as ahamkara is resolved in deep sleep; as there is no identification with the body etc. and so free from problems related to body etc.; and as Ananda is unaffected by any other vritti.  All Ananda, including the one in deep sleep is svarupananda only.  In waking and dream states, there are other vrittis as well that curtail the quality and duration of Ananda.  Ananda takes place in the waking and dream state whenever one is in an environment which is conducive to one’s vasanas, when the mental agitations are temporarily quietened. 

Verse 59

naivayamanandamayah paratma, sopadhikatvat Prakrtervikarat |

karyatvahetoh sukrtakriyayah, vikarasamghatasamahitatvat ||209||

The anandamaya-kosa cannot be the Supreme Self because it has attributes which are ever-changing. It is a modification of Prakriti, is an effect of good actions of the past, and it lies embedded in the other sheaths which are themselves all modifications.

            The anandamaya kosa cannot be the Athma because:

1)    Anandamaya has a upadhi.  A particular vritti of the mind is the upadhi of anandamaya.  Athma does not depend on any upadhi for its existence

2)    The mind itself is born of Maya. In the mind Ananda reflects itself in a particular type of vritti which is called anandamaya.  So it is Prakriti-vikara, a modification of Prakriti. But Prakriti itself is dependent on Athma.

3)    Anandamaya manifests as a result of good and meritorious actions of the past. So it belongs to the realm of the effect, not of the cause. As an effect it cannot be the Athma that is cause only.

4)    Depending upon conducive situation, anandamaya is born of the senses and mind that are an assemblage of modifications.  Being born of various forms of modification, the anandamaya cannot be the Athma.

Verse 60

panchanamapi kosanam, nisedhe yuktitah sruteh |

tannisedhavadhih sakshi, bodharupo’vasisyate ||210||

When the five sheaths have been negated through reasoning based upon Sruthi, then at the culmination of the process what remains as substratum, is the Sakshi in the form of knowledge, the Self.

Verse 61

yo’yamathma svayamjyotih, panchakosavilaksanah |

avasthatrayasakshi san, nirvikaro niranjanah |

sadanandah sa vijneyah, svatmatvena vipaschita ||211||

This Athma is Self-effulgent and distinct from the five-sheaths. It is the witness of the three states, is Real, is without modifications, is unsullied and bliss everlasting. The wise one should realize It as one‘s own true self.

            When all the five sheaths viz. annamaya, pranamaya, manomaya, vijnanamaya and anandamaya, are negated as anathma through Sruthi based Viveka, what remains is the Sakshi, Athma, as something other than the five kosas which constitute sareera triam.  Athma is the changeless substratum for all the changes in the body-mind complex, pervading all the five sheaths. Athma has no form as It is in the form of knowledge and remains as Sakshi when all the five sheaths are negated as anathma through scripture based logic.  Athma is of the nature of the light of Consciousness, Self-effulgent.  Athma is present in all the three states of waking, dream and deep sleep as the witness.  It is always pure, not tainted by any association. It is always of the nature of unalloyed Ananda and a wise one with Athma Jnanam will realise It as one’s true Self.

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Aparokshanubhuthi – 1

 

Four-fold qualification

Aparokshanubhuthi is a Prakarana Grantha of 144 verses whose authorship is attributed to Sri Adhi Sankara.  Prakarana Granthas are explanatory texts giving the outline of the system in a simplified form with some emphasizing one or other main features. Tattva Bodha, Athma Bodha and Drik Drisya Viveka that we had seen earlier are examples of Prakarana Granthas.  This text while presenting a brief description of Vedanta, deals specially with that aspect of it which deals with realization of the Supreme Brahman.  Aparokshanubhuthi means direct knowledge.  The direct knowledge is that of Brahman.  Anubhuthi is also translated as experience.  We experience Brahman all the time as we are conscious of anything because of Brahman only.  For Brahman is nothing but Existence, Consciousness and Anand principle. This truth is realized through the removal of the ignorance that covers this truth, through the gaining of new knowledge.  How to gain that knowledge, is taught in this text.  With this brief introduction let us enter into the text proper.

The first verse is Mangala-sloka where Lord, as Lakshmi Narayana, is invoked for the successful completion of the text.  The second verse explains that this text details the sadhanas, the pure in heart should practice regularly to attain their goal of Moksha through Self-Realization.  The third verse introduces the four preliminary qualifications, such as vairagya and the like, that are to be acquired by the devout, dharmic seekers who perform their duties with diligence. We shall see these qualities which start from verse 4.

Verse 4

Brahmadisthavaranteshu vairagyaṃ vishayesvanu I

Yathaiva kakavisthayaṃ vairagyam taddhi nirmalam II

The indifference with which one treats the excreta of a crow-such an indifference to all objects of enjoyment from Brahmaloka to this world is verily called pure vairagya.

The first qualification defined is vairagya, which means detachment or dispassion.  This should come out of understanding of the evanescent nature of the pleasures of this world as well as the other world to come and this type of dispassion is called Vairagya.  It is indifference without raga and dwesha, giving these pleasures as little value as to a crow’s dropping.  

Verse 5

Nityamatmansvarupaṃ hi dṛsyaṃ tadviparitagam I

Evaṃ yo nischayaḥ samyagviveko vastunah sa vai II

Athma (the seer) in itself is alone permanent, the seen is opposed to it (i.e. transient) – such a settled conviction is truly known as discrimination.

The second qualification Viveka is described in this verse.  Viveka, discrimination, is the differentiation between Athma and anathma as the Real and the unreal, and the permanent and the impermanent.  Anathma comprises everything in the world other than Athma including the body-mind complex and Athma is one’s own Real Self. 

Verse 6

Sadaiva vasanaatyagaḥ samo'yamiti sabditaḥ I

Nigraho bahyavrttinaṃ dama ityabhidhiyate II 

Abandonment of desires at all times is called Sama and control of the external functions of the organs is called Dama

Verse 7

Visayebhyah paravṛttih paramoparatirhi sa I

Sahanam sarvaduhkhanam tithiksha sa subha mata II

Turning away completely from all sense objects is the height of Uparati and patient endurance of all sorrow (or pain) is known as Tithiksha which is conducive to happiness.

Verse 8

Nigamacharyavakyeshu bhaktih sraddheti visruta I

Chittaikagryam tu sallakshye samadhanamiti smrtam II

Implicit faith in the words of the Vedas and Guru is known as Sraddha and concentration of mind on Sat only (i.e. Brahman only) is regarded as Samadhana. 

In the above three verses 6,7 and 8, the third qualification which is in the form of six-fold mental discipline, called Shatka Sampatti is described.  They are 1) Sama, mind-discipline and 2) Dama, sensory-discipline in verse 6 and 3) Uparati also known as Uparama, withdrawal of mind and 4) Tithiksha, forbearance in verse 7 and 5) Sraddha, faith in the teacher and scriptures and 6) Samadhana, single-pointedness of mind in verse 8.  We shall see these six one by one.

1)    Sama - Previous impressions that are lying dormant in the mind as well as contact of the mind with external objects give rise to desires.  By disassociating the mind from these two sets of stimuli, one can abandon desires.  Dhyana, Japa, satsang and prayer are all helpful in this effort as mind control can be achieved through thought control only.

2)    Dama - The sense organs are gateways of the mind to the outer world. So they determine what enters the mind. Senses are extrovert by nature and run after their sense objects without any discrimination. It is only through sound intellect and good habits they can be kept on track under control. Kathopanishad compares sense organs to horses, sensory objects to the path it traverses on, mind to reins and intellect to the charioteer. Neither reins nor horses should be allowed to determine the direction of the chariot. Only the charioteer should. Same way mind and Indriyas must be under the control of the intellect and the intellect must be properly developed through satsang, and study of scriptures and moral and ethical literature.

3)    Uparati -Withdrawal is achieved through reduction of extrovert activities and turning the mind away from sensual objects and from worldly longings.  This comes naturally when one practices Sama and Dama with Viveka and Vairagya and attains inner tranquillity.  Quality time to gain Self-knowledge is possible only when Uparati is achieved

4)    Tithiksha – This is tolerance of conditions outside one’s control, natural, social or physical without losing one’s cool i.e. the ability to bear without reacting, complaining, or blaming oneself or others for contrary experiences at the physical level like heat and cold, at the emotional level like joy and sorrow, and at the intellectual level like praise and censure, whether conducive or non-conducive.  This gives one a tension-free calm mind that is suitable for reflection on scriptural teachings regarding Self, Athma.

5)    Sraddha -  This is non-critical acceptance of the words of Guru and scriptures. Sraddha enables one to listen to the words of Guru and scriptures with an open, alert mind and work with determination towards the chosen goal to attain Athma Jnanam

6)    Samadhana -  This is the ability to have the goal in one’s sights always and be constantly focussed in one’s efforts to reach it. As a bowman has an eye only for the target so must be the concentration of efforts to attain the goal. 

 

Verse 9

Saṃsarabandhanirmuktih kathaṃ me syatkada vidhe I

Iti ya sudrdha buddhirvaktavya sa mumuksuta II

“When and how shall I, O Lord, be free from the bonds of this world” – such a burning desire is called Mumukshutha

The fourth main qualification, Mumukshutha, is described in this verse.  Mumukshuta, also called Mumukshutvam, means intense desire for freedom from samsara i.e. for Moksha.  It is characterised by “I want liberation here and now” attitude. This person’s intensity for Moksha can be compared to the intensity of a drowning person for air. 

Controlling the mind and senses through Sama and Dama, withdrawing from worldly pursuits through Uparati, meeting the internal and external challenges through Titiksha and pursuing the goal with Sraddha and Samadhana, a seeker qualifies with Vairagya for the goal of Athma Jnanam chosen through Viveka and strengthened by Mumukshutvam.  Thus the four-fold qualification of Vairagya, Viveka, Shadka Sampatti and Mumukshutvam that Swami Paramarthananda refers to as four D’s – Dispassion, Discrimination, Discipline and Desire, and which is called in Tattva Bodha as Sadhana Chathushtayam, leads a seeker to qualify for Self-knowledge.

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Moksha Purushartha

 

(Based on the lectures of Swami Paramarthananda)

In our scriptures all the human goals are classified into four types. In Sanskrit the goal of a human being is called Purushartha. The four human goals are Artha, Kama, Dharma and Moksha.  Artha is all those things that we seek for our security and survival.  All those things that one seeks for one’s pleasure constitute Kama.  Dharma is good or noble actions through which one’s satisfaction and feel-good factor is enhanced and which Sastras call as punyam. The last one is called Moksha or liberation (spiritual freedom).   According to our scriptures Moksha is the greatest Purushartha.  Katha Upanishad calls the first three Purusharthas as Preyas and the Moksha Purushartha as Sreyas and names the majority of people who seek only the Preyas as mandas (non-intelligent)) and the few matured, wise people who seek Sreyas as dheeras (intelligent). 

According to Advaita Vedanta, one can realise Moksha through the realization that one’s Self, Athma, is in fact Brahman, the Supreme.  Jiva in its ignorance of its true Self, imagines it is bound to samsara and with Self-knowledge the shackles of assumed bondage fall off and the Jiva becomes a muktha purusha even while alive and at the exhaustion of prarabhdha karma, is free of the body once and for all.  The self-ignorance can be removed through self-knowledge only and so it is said in traditional teaching that Moksha can be attained only through Jnanam as Athma Jnanam alone dispels Athma ajjnanam and reveals one’s own svarupa as Brahman. In Brahma Sutra Sri Vyasacharya establishes that study of Sastras under the guidance of a competent Guru is the only means for getting this Jnanam. 

Study of sastras require not only the desire to acquire the knowledge but also a pure mind to absorb the subtle knowledge when acquired.   Sastras prescribe various methods like performing pancha maha yagnas, yoga and pranayama for getting the mind purified for Sastra study.  This purified mind is required to learn the sastras and understand that one is not bound at all.  Tattva-Bodha of Sri Aadhi Sankara says at the start: “Sadhana chatushtaya sampanna adhikarinam Moksha sadhana bhutam tatva viveka prakaram vakshyamaha. (We shall explain to those who are endowed with four-fold qualifications the mode of discrimination which is the means of liberation.)”.  Sadhana chathushtayam, the four-fold qualification; Viveka (discrimination), Vairagyam (dispassion), Samadhi shatka sampatthi (six qualities of mind-discipline), and Mumukshutvam (desire for liberation), shortly referred as 4D’s i.e. Discrimination. Dispassion, Discipline and Desire, is required as a preparation for the study of sastras to learn the truth about one’s Real Self.  But this fact of the identity of one’s self with Brahman cannot be known or understood before learning about Athma.  This means a Jiva getting liberated is not conditional on any requirement but only his understanding, absorbing and internalising the fact revealed by Mahavakhyas that is conditional on factors like a purified mind, Sadhana Chathushtaya Sampaththi etc.   So Moksha is not conditional but acquiring Athma Jnanam, which leads to the discovery that one is ever-free and never bound,  is conditional.

Then one may wonder why in the beginning of the Vedanta study Sadhana Chathushtaya Sampaththi is introduced as a condition for Moksha only to be negated in the advanced stage of study.  It is because the methodology of teaching employed here is Adhyaropa Apavada Nyayaha i.e. the method of superimposition and negation.  The word Adhyaropa means superimposition and Apavada means negation.  This method can also be interpreted as the method of introducing an idea in the beginning and withdrawal of the very same idea in the later part of the teaching.   Both Adhyaropa and Apavada complement each other as Adhyaropa is incomplete without Apavada and Apavada is irrelevant without Adhyaropa.  Talking about the creation in the beginning and later saying that really there is no new creation, is one other instance where this method is employed.

Some dharmic people look upon pursuit of Moksha as a selfish pursuit as it benefits the individual only unlike social service which benefits society.  Swami Paramarthananda in one of his Sivarathri talks explains in detail why pursuit of Moksha, though a selfish pursuit, is to be considered as the best selfish pursuit since Moksha destroys one’s selfishness and gives Aananda and also accommodates others’ selfishness.  Let us see that briefly. 

According to scriptures except for a Jnani, who is a liberated person with Self-knowledge, all others have selfishness as their instinctive characteristic. This selfishness is expressed in three ways. The first expression of selfishness is “Ahamkara”.  Ahmakara is the misconception or notion that one is a human being with a body-mind sense complex.   The second expression of selfishness, Mamakara is a natural corollary of the first.  One’s feeling of ownership and attachment to a few things and people around like house, property, wife, child etc., are called Mamakara.   The third expression of selfishness is an extension of Ahamkara and Mamakara.  From the standpoint of one’s Ahamkara and Mamakara, one classifies and differentiates things and people as favourable, giving him happiness and unfavourable, being a source of sorrow and develops attachment or Raga towards favourable ones and dislike or Dwesha towards the unfavourable ones.  According to our scriptures every living being and every human being is bound by Ahamkara, Mamakara and Raga-Dwesha.  So the nature of every being is selfishness.

In the case of a Moksha seeker, his entire endeavour is to get rid of this selfishness package of Ahamkara, Mamakara and Raga-Dwesha. So scriptures call the pursuit of Moksha as the most intelligent selfish pursuit.  In other pursuits of Artha, Kama, and Dharma the selfishness is perpetuated while only in Moksha pursuit the aim is to remove and dilute selfishness through the attainment of Self-knowledge. This Moksha pursuit which is the pursuit of Self-knowledge is a long pursuit.   In this long journey one learns three important lessons the adoption of which act as antidotes to Ahamkara, Mamakara and Raga-Dwesha.  The first lesson is a new understanding or insight with respect to one’s body which knowledge will annul Ahamkara. The understanding gained is “I am not body and I am not mind, they are temporary medium through which I transact with the world”.  The second lesson is that “I am not the owner of the body as well besides being not the body itself.  I am the user of the body only and only Bhagawan is the owner of the body”.   The third important lesson is the understanding that one is not even the controller of the body.  Like time, place and law of karma, oneself is also only one of the factors that determine the destiny of the body.  Once it becomes clear “I am not the body; I am not the owner of the body; and I am not the controller of the body” Ahamkara weakens, Mamakara reduces and Raga-Dwesha diminishes and with the firm unshakeable understanding of one’s nature as Athma and the knowledge “Athma is the only source of happiness in the creation” they all get liquidated. 

A wise person who is established in Self-knowledge and has dropped the Ahamkara and Mamakara and is free of Raga-Dwesha, has destroyed his selfishness and does not suffer from Raga-Dwesha based samsara.  He also understands and accommodates the selfishness of ignorant people as he realizes that people are helplessly selfish because of their Self-ignorance.  One who has attained the Moksha Purushartha is called Jivan Muktha who does not depend on the world or others for his security and happiness; is as comfortable being alone as in the presence of others; returns anger with soft and kind words; never injures or harms any life form; and is humble and selfless and at the exhaustion of his Prarabhdha karma lays down the body and is free of the Samsara cycle forever.

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