Contemplation on Vedanta - fundamentals - Svasvarupa Anusandhaanam

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Aum Namo Vakratundaya

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Sri Sankara Bhasyam prior to the verse 11 dwells upon the fundamentals of Vedanta.

So this Q/A below hopes to contemplate on the fundamentals prior to proceeding with Sri Sankara Bhasyam from Chapter 2, post verse 10.

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INTRODUCTION

Q: Why is there suffering in life?

Ajnanam or Avidya or Ignorance

Q: Ignorance of what?

Clear understanding of what Atman is and is not.

Q: What is Atman?

Our very Self

Q: How does Vedanta indicate Atman or Our Selfhood?

- We can recognize our Self in following aspects

(1) "I exist"; --> Satyam
(2) "I'm aware of my Self";  --> Jnanam
(3) "The awareness is not dependent upon external conditions or objects" --> Anantam

Our existence is undeniable - self-evident.

Sa Bhasyam BG.2.16 "That Alone is Real (Satyam) who cognition is not mutable" - In other words Satyam means Real - which is eternal and changeless. Our sense of Self-existence is ever present and does not change, even if the body, mind (or thoughts) change.

We are aware of our own existence. So Awareness or Chaitanyam is not an independent  property other than "Existence" or "Satyam".

In other words they are not two different properties of Atman but they both indicate One and Same Reality - Our Very Self.

Anantam = Infinite or Unlimitedness

Satyam or Jnanam is uninterrupted and unlimited by Waking or Dream or Deep Sleep - Hence unlimited by thought, word, deed or Time, space or Cauation.

So Satyam = Jnanam = Anantam = Atman (Svarupa Lakshanam)

Sri Sankara: BG.17: "None, not even God may destroy the Self. Indeed the Self is Brahman"

Now lets take a quick DETOUR...

------------- DETOUR - Significance of Deep Sleep ---------

Waking from Deep Sleep we say - we slept blissfully + we werent aware of anything
=> Sastram explains that Ignorance was illumined by Atman or We are aware of our Ignorance or

Ignorance was the object of perception.
=> Sastram explains that the "anandam" we experienced was not on account of experience arising out of "duality based transaction". So this "anandam" was our own nature - Svarupa Anandam.
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DETOUR ENDS...

< Discussion Continues...>

The Satyam, Jnanam - Svarupa Lakshanam was explained earlier.

Q: What about "anandam" ? Is is not Swarupa lakshanam ?

To understand this we must dwell upon the "anandam" first in context of Deep Sleep

It is of the same nature as the "anandam" in Waking and Dream States.

However unlike Deep Sleep, here in waking (or dream) anandam is experienced in "duality based transaction".  So we might confuse it as an outcome of a transaction. However with simple thinking we can realize the basis of "anandam" even in transaction is not from external source but from within.

Thus "anandam" which is of our "Svarupam" - is unlimited by Waking, Dream and Deep Sleep.

Since "anandam" is not limited by Dream, Deep Sleep or Waking - it is unconditioned or unlimited.

So in that sense "anandam" is "anantam".

Thus it's said by Sastra that any "anandam" we experience namely - Visayanandam, Yoganandam, etc is indeed Svarupanandam - Our own "bliss" full nature.

The confusion comes when we limit Anandam as a outcome of "duality based transaction" while in reality it is AtmaSvarupam.

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(again lets start from fundamental question)

Q: So what is Atman ?

Our Self

Q: How do we recognize our Self as such ?

By recognizing our experience of "existence" or Satyam; "Self-awareness" or Jnanam; "Unconditioned bliss" or Anandam.

=> this Sat-Chit-Anandam or Asti-Bhaati-Priyam is our Svarupam.

Q: As per this understanding - Atman is unlimited or infinite - if so it cant suffer. But our experience is to the contrary. Isn't that so ?

Yes individuals in general do claim suffering.

Q: If this is the case - why does one think that one suffers ?

This is because of Ajnanam of one's Svarupa.
This ignorance is also termed Avidya.

Q: Can you explain further ?

In Ignorance (Avidya) of one's infinite nature, one thinks

a) My existence depends on food, health body etc.
b) My knowing depends upon objects of perception with Name and Form
c) My joy is a result of being in contact with objects which cause pleasure.

We reduce the absoluteness of Atman, to relative terms, by superimposing finititude upon our Self (Atman).

Due to this superimposition, we claim suffering.

In other words, Sat, Chit and Anandam (which are Atma - Lakshanam) are superimposed upon the world of duality (Maya).

While Nama and Rupa - which are aspects of duality (Maya) - are superimposed on Atman (or Oneself) - which is infinite, formless, awareness behind all thoughts !

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Q: If our nature is Awareness, then how can Awareness (which is like light) co-exist with Ignorance (which is like darkness)?

In our life experience - we see that we are conscious beings.
We are conscious of body, thoughts and other material objects.
We are conscious of time, space and causation.
So it is seen that consciousness or Awareness illumines matter, time, space, thoughts and causation.

So the awareness aspect of Atman is not opposed to Duality (Matter, Time, Space, Thoughts, Causation etc) and hence clearly it does not cancel it out !

Your analogy of light and darkness is faulty w.r.t Atman and Avidya

On the other hand - right understanding or Vidya - overcomes Avidya.

So the opposite of Avidya or Ignorance is Vidya or right knowledge of Atman (Onself) as Satyam, Jnanam, Ananta, Brahma

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PURPOSE of SASTRA

Q: If Arjuna had Atma Jnanam prior to Gita Sastra upadesa, clearly he would have been devoid of suffering. Isnt that so ?

Everyone has Atma Jnanam.
Everyone is aware of his or her own existence.
No Sastram is needed as pramanam for the same.
Atma or Self (or Aham padartham) is self-evident and self-existent

Sri Sankara says "Just as there is no need for Pramana for knowing one's body, there is no need for  a pramana to know the Self that is far more intimate than the body" - BG.18.50 Bhasyam.

Q: So why do we say Sastram like Upanisads are considered Pramanam in Vedanta, if Atman is already known ?

Sastram is not Pramanam for Atman - since it is Self-Evident, Self-Existent etc (as said above).

Sastram is Pramanam to indicate that Atman (Aham Padartham or Self or Svarupam) is Brahman.

Sastram strives to remove the Avidya that this Atman is finite.

The wrong notion that Atman is finite is a result of Adhyaropam or Superimposition.

This it does by removal of the Superimposition of Nama, Rupa, Karya-Kaarana Sambandha etc on Atman and reveal Atman as Brahman.

Jnana Margam is the process of getting rid of the notion that non-self is the Self (due to superimposition mentioned above)

Sankara Bhasyam BG:2.18 - "To none at all is the Self alltogether unknown. The final means of right cognition, the sastra or scripture, acquires validity as regards the Self by setting aside the non-attributes of the Self superimposed on It, and not by revealing what was altogether unknown. thus the Sruti declares:
"...Brahman that is immediate and direct – the self that is within all
" - B.U.3.4.1


Q: (Criticism) This is like replacing one unknown (Atman) with another unknown (Brahman). Just because you now call Atman as Brahman, how can this "interchange of variables" - end suffering?

This is not - Algebraic replacement of Variables like replacing x in a equation with y (both being equally unknown).

Firstly, Atman is known - it cant be unknown ! We Know we exist, are aware and remain undivided by Waking, Dream and Deep Sleep... We have stated this many times before.

Whereas, Brahman (the source of this universe) is known by means of Sastra and this identity of Brahman and Atman is indicated by Sastram, with Mahavaakyas like Tat-Tvam-Asi amongst others.

Sastram thus helps us recognize Identity of Atman & Brahman with Svarupa Lakshanam and Mahavaakyam.

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Q: Can you please succinctly re-state the purpose of Sastram?

The Sastram does not and cannot establish the Atman (or One's Self) as an object of knowledge - since Atman is the very Person who studies (or is the Subject)

However Sastram's aim is to remove the ignorance (Avidya) which imagines and superimposes on the Self, differences - Nama, Rupa etc.

So even though Sruti says -

"yato vacho nivartante aprapya manasa saha" it implies that Brahman is Unknowable to one who tries to know BRAHMAN, while thinking of himself or herself as apart from it. Brahman is the Atman of the seeker. So in truest sense, it intimately known.

Hence Sruti also says -

"yenedam sarvaṁ vijānāti, taṁ kena vijānīyāt, vijñātāram are kena vijānīyād iti" - Through what should one know That owing to which all this is known – through what, O Maitreyi, should one know the Knower ? (II.4.14)

Every means of knowledge has the only function of removing the misconception about the object of study. So Sastra too is a Pramana from the standpoint of removing the misconception about Atman.

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Q: When does Sastram cease to be a Pramana or Authority ?

Sri Sankara Bhasyam: B.G. 2.69
"
Once Self-Realization is won, it is no longer possible to discuss distinctions between the means of knowledge and thier objects.

The last mans of knowledge indeed liberates the Atman from the status of being a Knower.

Once this happens, it ceases to be a Pramana, resembling in this respect the means of knowledge in a dream
"
This is one outstanding difference between Vedanta Sastram and (say) Math or Science or Economics or Psychology etc... Unlike the worldy sciences - Vedanta removes ignorance from its roots
- RCCK - (Root Cause Corrective Knowledge)

By serving Valid means or Pramana - Sastra attacks the root of fundamental ignorance or Avidya.

Also in the process it reveals that the status of "knower" is also an Upadhi Superimposed on Atman, which is again due to Avidya itself.

So once Self-Realization is won, Atman is no longer the "knower" - since Atman alone abides (Non-Dual), so with vanishing of knower, Pramanas are not Pramanas anymore.

Sruti describes this state as

"atra pitā’pitā bhavati, mātā’mātā, lokāḥ alokāḥ, devā adevāḥ, vedā avedāḥ....."

"In this state a father is no father, a mother no mother, worlds no worlds, the gods no gods, the Vedas no Vedas...." Br. Up. 4.3.22

Till that time Sastras are Pramanas - offering Vidya to negate Avidya so that Atman Alone Abides.


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