Relevance of Sri Sankara bhagavathpaada – Manana Pravaham

Occasion: Sankara Jayanthi - April 20^th/21^st 2018. 

Introduction: 

Sri Swami Sankara has granted us the unified vision of life which grants us peace and contentment if we are ready to accept it. If on the other hand we dont want peace and contentment as the One and Only goal of life, He still guides us via Upasana and Karma Yoga Maarga - by virtue of his adherent advocacy of the Vaidika way of life (Pravriti Margam & Nivriti Margam).

Thus Swami established the glory of Vaidika Dharmam which aims at both - Nishreyasam (Moksham) and Abhyudhayam (Dharma, Artha, Kama).

His relevance is the same as the relevance of Vaidika Dharmam - which offers multiple paths, several intermediary means and One Final Destination.

Personally Swami's commentary on Advaita-Brahma Vidya Upadesam of Sruti - makes it clear that the peace and contentment which we seek is the very nature of Brahman. This Brahman is non-different than the pure awareness which we experience in - Jaagrat, Swapna and Suspti.

Jnana Vichaara or Tattva Vichara comprises into enquiry into the nature of the Aham Padaartham, on the basis of Sastram, Sampradhaya Anukoola Yukti and Vedanta Sravanam from a Vedantin. Such enquiry or Vicara leads to blooming of Sraddha or clarity of conviction. The process of constantly reflecting on the Vedantic Truth by means of constant Study, Sravanam, Reflection and Satsangam is in itself purifying and by Divine Grace leads to Swaroopa (BrahmaAtma) Pratyabhijna.

Thus said let the Manana Pravaham Flow...

Is Awareness in this body, mind etc Brahman?

Brahman is another name for this Awareness.

What is Atman?

Atman is also another name for this Awareness. We know it and refer to it as "I" or "Aham" or "Self"

What is Awareness?

How can one know Awareness as apart from it? It's the very same consciousness illuminating the question "what is awareness?" and also typing the answer herewith.

We all are aware all the time - Waking, Dream and Deep Sleep.

Yogis are aware in Samadhi state also (objectless awareness, existence, bliss).

This awareness can't be refuted in waking and dream as all objects, story and screenplay are witnessed by virtue of this awareness.

This awareness serves the same purpose as light does in revealing objects - allegorically speaking. If we go one step further - this awareness is the basis for knowing about light itself.

Our awareness is evident only in the presence of an object. So awareness and the object of awareness have mutual dependence. Isnt it so?

If this were true then our Awareness would not be continuous since it would break upon absence and presence of objects - which then would lead us to a situation wherein the observer the human mind - can't claim itself to be the one witness of say Dream and also Waking. There has to be multiple individuals owning the waking and dream states. But our normal experience is not that.

The witness of all three states is the same person - indicated by the personal pronoun - I.

Thus Awareness is continuous and its nature itself is to illuminate all objects.

Is the Awareness made of parts or is it impartite (Akhandam)? Isn’t Sat-Chit-Ananda three properties of Brahman? If so as properties they have to distinct from each other - for them to have unique name and meaning. Hence one can say Brahman is made of 3-different aspects. So it can't be impartite and hence it’s liable to be broken. Since you said Brahman is Awareness then Awareness can't be continuous either. Right?

To answer the first question - Awareness is not made of parts - Its impartite. Why? If it's made of parts then it must have come together at some point and hence it has a beginning and it will have an end.

We have already established that Awareness is the same not broken by objects of perception or states like Waking, Dream Etc.

If one claims it can be made of parts and still be eternal - then it implies one part will limit another  and hence its infiniteness will be compromised.

If one the other hand you say it can be made of parts each of which is infinite - then that would be absurd, for what purpose will it serve to say its infinite in parts....how will each part be known in contrast to other parts - for its infinity one way or other? This is not only illogical but also useless as a generalization.

As regards three words - Sat, Chit, Ananda  - these three are indications provided by Sruti to the mind of the Vedanta Jignyasu, so that we can recognize that Reality indicated by these three words - as one with Self or Atman.

This is because Atman and Brahman (being the same) can be known by recognizing the truth indicated by these three words.

Indications are pointers at recognizing one's true self devoid of superimpositions like Nama, Rupa, Gunas etc.

Indications are not properties themselves, since to attribute a property to an object (like blueness to a flow) the object as to be known as separate from oneself. Here the object of Study is not Brahman or Atman - for it’s the very subject or the Self of the seeker itself. The Seeker does not seek Atman - He is Atman, what he really seeks is the knowledge or Brahma-Vidya which liberates him from the ignorance that "I’m finite".

Since Sat-Chit-Ananda are lakshanam or indicators of One's real nature - Swarupam - they are not properties - so the objection is invalid.

As regards the distinctness of the indications themselves  - we say they are not distinct or different from each other - philosophically speaking (or in other words, for the purposes of indicating the Truth).

• The word - Sat - indicates existence - as in the Truth is ever Present - not prone to change by virtue of Time or Space or Causation. 
• The word - Chit - indicates Awareness or Prajnanam - as in the ability to be conscious, intelligent, self-aware. 
• The word - anandam - indicates absence of suffering - as in suffering due to ignorance of one's nonduality and infinity. 

These three words are philosophically synonyms of each other -

• The Sat is Chit (Self-Awareness)and Ananda (since its Anantam). 
• The Chit is Sat (unconditional existence)/Ananda (since its Ananam)
• The Anandam is Sat (unconditional existence)/Chit (Self-Awareness)

Its Self-Aware Infinite Existence. This Self-Aware-Infinite-Existence is the very nature of Atman Or the so-called individual. Because the Awareness recognized as our nature is singular, homogenous, not made of parts, not limited by body or space, not limited by thoughts or time/space, not limited by cause-effect - Thus this Atman is Brahman.

Atma Lakshanam and Brahma Lakshanam are the same.

If Atman is Infinite so is Brahman.

Two Infinites makes no sense – rationally

Sruti & Smriti clearly states the oneness of the Atman and Brahman.

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How can one abide in this Jnana Nista? 

By having listened to this Sampradhaya Anukoola Vedanta Yukti from those trained in the Vedanta Sampradhaya - a clarity born of self-conviction arises w.r.t the teaching & the teacher's loving, noble intention (of freeing the disciple from suffering/samsaara).

Due to the absence of the Vedantic Discrimination (vivekam), this clarity is absent.

Those filled with this clarity or Sraddha must undertake to recognize the Awareness in us as being independent of the objects it illumines - which include our body, thoughts, sensory world.

This awareness is Brahman ("Prajnanam Brahma" - MahavAkya Taat Paryam) - knowing thus, with Shraddha one must abide in it.

Once this "recognition" of Atman as the Pure Awareness independent of the objects it illumines, becomes steady, one must then “Accept” this Atman as the Real I and not the body, thoughts or objects which this Atman reveals.

Once this Self-Recognition (i.e. Aham Padaartham which is Chaithanyam is verily Atman) as Pure Awareness become steady, we become free of sorrow since all sorrow arises from the mis-identification with the body, thoughts, words & deeds as being part of our-self.

In Reality - they (our body, mind, thoughts etc) are just objects dancing in the light of our Being – as consciousness - due to the mysterious power called Maya.

Once our blissful nature reveals itself, on account of Maya receding its veiling power - Atman Alone Abides as non-dual Peace. 

If Atman is Non-dual what about Maya then,which (according to you) recedes its veiling power" ? Doesn't the presence of Maya make Atman Dual (i.e. Not Non-Dual)?

The Maya whose power concedes the Truth or Brahma-Vidya is that aspect of Brahman which can’t be explained rationally (we admit in all humility and reverence)

We can only surrender to its power with the understanding that It’s ultimately non-different than Brahman.

If it (Maya) were to persist as different than Brahman even at the time of realization - then liberation can't be guaranteed to be Eternal. (Since Maya is Time, Space, Causation, Power to Act etc.)

A liberation which is non-eternal is nothing more than a short-term vacation! (So not worth pursuing as an ultimate goal of life)

Also if Maya is different than Brahman then Brahman is no longer infinite.

The only explanation - approved by Sastra, Sampradhaya, Mahaatma Vaakyas is that Maya is one with Brahman & hence its function of Sristi, Stithi, Samhaara, Tirodhaana and Anugraha are all attributed to Ishwara Sankalpa.

Ishwara is Brahman when viewed through the lens of Maya.

This Ishwara in essence is Identical with Guru (who confers Brahma Vidya Upadesa)  & Ishwara is Identical with Atman (pure awareness - our Swaroopam)

Ishwara as Guru and Antar Yamin guides the Soul from Darkness to Light & from Death to Immortality.

This Ishwara who is the Maya of Brahman - stays as separate from the Jiva till the point of realization so as to instruct him with the "Tat Tvam Asi" Mahavakya and thus obliterates the ignorance that falsely led the Jiva to believe He is different than Brahman.

Thus praying to Ishwara for Jnana Nista and Sraddha are valid steps augmenting Jnana Vichara. The Jnana Nista and Bhakti to Ishwara are both manifestation of the Sraddha Sakti of Ishwara or Atman. This Sraddha Shakti is referred to as Krupa (or Grace) or Vidya Maya. 

So am I one with God or Ishwara? 

God alone Exists. To know this Truth in total, is to know (oneself) Atman as Brahman - Pure Awareness, Existence and Bliss.

We assert our Brahmatvam by abandoning all ideas contrary to the Infinite nature of God ("Ayam Atma Brahma"). We need to remove the Ignorance which led to the wrong knowledge that this Atman is finite, has body etc.

In Vedanta the right phrase is “God Alone Is”

"I" as a thought manifesting in one's intellect (Ahamkaara) is a pale reflection of the Atman - which is the Nitya Siddha Suddha Chaithanyam. But once Vedantic descrimination dawns - this "I" is traced back to its root - Atman as pure awareness independent of Objects which It illumines. 

Just as Ishwara appears to the Jeeva with Nama, Roopa, Vibhutis - the Jeeva imagines himself as being endowed with Nama, Roopa, Vibhutis.

Once with Vedantic Discrimination, he accepts with the clarity of conviction (Sraddha) that the pure awareness illuminating his Nama, Roopa etc is essentially non-different than the Chaitanyam underlying the Nama Roopa of Ishwara -  he attains Trupti or Eternal Contentment or Anandam or Mukti. This is the essence of the "Tat Tvam Asi" Mahavakya.

Tat Tvam Asi does not imply Jeeva is Ishwara in spite of the obvious differences (Jeeva might have Ajnana and Ishwara is Sarvajna) 

Tat Tvam Asi implies that Jeeva as Pure Awareness (devoid of upadhi due to Ajnanam) or Atman (Real Self) is verily Ishwara - the Pure awareness (devoid of the Upadhi of Maya) or in other word - Brahman.

This attainment of Brahma Jnana is not different than knowing that I am (i.e. Atman is) Brahman ("Aham Brahmasmi").

This Trupti (Abiding Contentment) or Mukti (Freedom from all limitations and suffering) or Santi (Eternal Peace) is not an event in time but the realization that it was/is/will be ever-attained (Nitya Siddham) Real Nature (Swarupam) of Atman (our Real Self).