Translation and reflection on Ātmabodhā by Sri Bhagavatpādā

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रामकृष्ण रामकृष्ण जय जय रामकृष्ण

Reflection on Ātmabodhā

 

The following blog, is a humble attempt at translating (in lucid free style) Śri Ādi Śaṃkara Bhagavatpādā’s beautiful kriti Ātmabodhā and also writing reflective notes, for each verse. It's hoped this will serve as a friendly companion to those seeking to take a dip at svātmatīrthaṃ - one's inner Self (see verse 68 for Āchārya’s beautiful usage of this beautiful word). 

 

Jaya Jaya Śaṃkara Hara Hara Śaṃkara .

 

तपोभिः क्षीणपापानां शान्तानां वीतरागिणाम् ।

मुमुक्षूणामपेक्ष्योऽयमात्मबोधो विधीयते ॥ १॥

tapobhiḥ kṣīṇapāpānāṃ śāntānāṃ vītarāgiṇām .

mumukṣūṇāmapekṣyo'yamātmabodho vidhīyate .. 1..

I am composing (this text) Ātmabodhā to address the seeking of those yearning for Mukti, who have been purified through tapas, and who are peaceful (śāntānāṃ) and are free from hankering (after non-self).

Notes:

Tapas – “Ta” is a mangala vāchi. Even Valmiki Ramayana starts with same word – tapah.

 

tapaḥ svādhyāya niratam tapasvī vāgvidām varam |

nāradam paripapraccha vālmīkiḥ muni puṃgavam || 1-1-1

 

Unless one is of peaceful disposition, the question of persisting with ātma vichārā does not arise. The consistent pursuit of one’s notion of individuality, down to its source, namely the Self, can take place if the mind – i.e. manas, is highly subdued. This is what is meant by śāntānām. The very habit of hankering after non-self is rāgā, whereas the sincere yearning for the Self is mumukśuttvam.

 

The next set of references discuss Tapas in Śruti and smriti.

 

svādhyāyapravacane eveti nāko maudgalyaḥ | taddhi tapastaddhi tapaḥ || 2 || - Sri Sankara Bha. says - this is one Dharma for all four Ashramas - incl Sanyāsa -i.e. this is the tapas for all. 

 

tileṣu tailaṃ dadhinīva sarpir āpaḥ srotaḥsvaraṇīṣu cāgniḥ evamātmā'tmani gṛhyate'sau satyenainaṃ tapasāyo'nupaśyati 1.15 – Like oil in sesame seed, fire in arani (wood), Atma is realized within by satyam and tapas

 

tapah svadharmavartitvaM – 3.314.90 (Kumbhakonam Edition) ~ Discharge of one’s Swadharma is tapas ~ Yaksha Prasna of Mahābhārata

 

svavarṇāśramadharmeṇa tapasā haritoṣaṇāt – v.3  Āparōkśanubhuti (pleasing Hari with the Tapas consisting of one’s observance of one’s svadharma, as per one’s varna and āśrama.

 

The Bhagavadgeeta (17.14-19) deals with tapas from three angles: śareera (physical), vāngmaya (as pertaining to speech) and mānasa (mental). The Gita further qualifies these three kinds from the standpoint of the three gunās. Sāttvik tapas is that which is performed by persons of pure character possessing concentration and faith

 

बोधोऽन्यसाधनेभ्यो हि साक्षान्मोक्षैकसाधनम् ।

पाकस्य वह्निवज्ज्ञानं विना मोक्षो न सिध्यति ॥ २॥

bodho'nyasādhanebhyo hi sākṣānmokṣaikasādhanam .

pākasya vahnivajjñānaṃ vinā mokṣo na sidhyati .. 2..

As fire is the direct cause of cooking, so Knowledge alone is the direct means to mokśa.

Notes:

The external objects appear to us as name and form – i.e. as vritti (thoughts). The cognition of external objects is possible due to the light of Self, which is of the nature of consciousness. When Ātmabōdhā upadeśa (knowledge of Self) comes in the form Vritti, it turns the attention of the mind towards Self as consciousness. To a highly mature aspirant, this vritti jnāna leads to Self-recognition of the nature of “I am Self, pure unlimited consciousness” . Knowing one’s Self as infinite and abiding as such, is liberation. This is because, liberation is a state of eternal infinitude which is identical with the nature of Self (as eternal, infinite being-awareness & hence beyond all suffering). Thus, it is said that knowledge or jnānam is direct means to liberation.

 

अविरोधितया कर्म नाविद्यां विनिवर्तयेत् ।

विद्याऽविद्यां निहन्त्येव तेजस्तिमिरसङ्घवत्

avirodhi-tayā karma nāvidyāṃ vini-vartayet .

vidyā'vidyāṃ nihantyeva tejas timira saṅghavat .. 3..

Action cannot destroy ignorance, for it is not in conflict with ignorance. Knowledge alone destroys ignorance, just as light destroys dense darkness

Notes:

Action takes place in time, space, causation, duality. Now when a person thinks of himself or herself as bound by time, space & causation – i.e. “I am limited being that exists in this universe of time, space and causation” – then he or she acts on the basis of “limited” individuality/egoism. This very limitation is ignorance. In other words, action becomes possible due to ignorance of one’s infinite non-dual Self. Hence action cannot destroy ignorance. The ignorance persists, due to lack of enquiry into the nature of Self, as per Ātmabōdhā upadeśa. So, it is knowledge consisting of Ātmabōdhā upadeśa, that can destroy ignorance, as Ātmabōdhā upadeśa is opposed to ignorance.

 

अवच्छिन्न इवाज्ञानात्तन्नाशे सति केवलः ।

स्वयं प्रकाशते ह्यात्मा मेघापायेंऽशुमानिव

avacchinna ivājñānāt tannāśe sati kevalaḥ

svayaṃ prakāśate hyātmā meghāpāye amśumān iva .. 4..

Due to ignorance the Self appears to be finite. Only when ignorance is destroyed, does the Self reveal its true nature, like the sun when the cloud moves away.

 Notes:

The nature of the I thought, we normally experience is conditioned by the accompanying belief system that this “I” is rooted in body, mind, senses and sense-based experience. However, Ātmabōdhā upadeśa reveals the “I” to be a thought that is rooted in the Self, of the nature of unlimited-Being-Consciousness. This revelation destroys the ignorance of being finite, and what’s left post the destruction of the ignorance, is what was always there – namely the Self of the nature of Infinite-Being-Consciousness.  Remember this is no, new attainment, its rediscovery of one’s eternal nature as pure existence-consciousness, which is ever the infinite.

 

अज्ञानकलुषं जीवं ज्ञानाभ्यासाद्विनिर्मलम् ।

कृत्वा ज्ञानं स्वयं नश्येज्जलं कतकरेणुवत्

ajnāna kaluṣaṃ jīvaṃ jñānābhyāsāt vinirmalam

kṛtvā jñānaṃ svayaṃ naśyejjalaṃ katakareṇuvat .. 5..

The jeeva who is tainted by notions of limitedness (i.e. I’m the body or I’m in the body etc.), through repeated reflection on one’s infinite nature (as per Ātmabōdhā upadeśa), becomes purified (i.e. gets rid of clinging to notions of being finite – i.e. body, mind, limited localized consciousness) – just like the powder of kataka-nut vanishes, after it has cleansed the muddy water.

Notes:

The Self is consciousness. Thoughts are an appearance on the screen of consciousness. Now Ātmabōdhā upadeśa, is a special kind of thought – vritti jnāna, which ripens into akandākāravritti – i.e. “I’m all pervasive, impartite, non-dual infinite consciousness” – which is not a specific form of carefully constructed thought, but immediate, spontaneous recognition of Self’s infinite nature. Thus, the vritti jnāna becomes akandākāravritti, which then abides in the Self – whose very svarūpa is jnāna. Then what remains is Self, which shines as “I am” – not finite but ever the infinite.

संसारः स्वप्नतुल्यो हि रागद्वेषादिसङ्कुलः ।

स्वकाले सत्यवद्भाति प्रबोधे सत्यसद्भवेत्

saṃsāraḥ svapnatulyo hi rāga dveṣādisaṅkulaḥ .

svakāle satyavat-bhāti prabōdhe sati-asat-bhavet .. 6..

This world is like a dream, filled with attachments and aversions. It appears to be real while experiencing it in the present (due to ignorance of one’s infinite eternal nondual Self), but when we wake up to our real nature, the world no longer appears as real.  

Notes:

The notion I’m real, you are real, this world is real, is all rooted in the paradigm that something is real, if it persists long enough for us to transact with it. Transactional utility is the criteria for reality, to those who have not enquired into the nature of the Self and discovered its infinite, nondual nature as pure existence-consciousness. Ātmabōdhā upadeśa, reveals that Self is infinite consciousness. Once the nature of existence is seen to be intrinsic to consciousness, which is Self – everything that appears as non-Self (i.e. visible universe or driśya prapancham) cannot have a separate existence, apart from this Self – which is the ground of all appearance. This knowledge of Self, changes the world-view, life-view, Self-view. Just like when we wake from a dream, the dream is realized to be nothing more than an appearance in my Self. This world of waking too, ceases to be a separate existence, apart from the Self – which is not just the ground of my “apparent” individuality, but of the whole phenomena of names and forms.

तावत्सत्यं जगद्भाति शुक्तिकारजतं यथा ।

यावन्न ज्ञायते ब्रह्म सर्वाधिष्ठानमद्वयम्

tāvatsatyaṃ jagadbhāti śuktikārajataṃ yathā .

yāvanna jñāyate brahma sarvādhiṣṭhānam advayam .. 7..

The world appears to be real as long as the nondual Brahman, which is the substratum ~ sarvādhiṣṭhānam advayam (i.e. underlying changeless basis) of all (experience – i.e. Brahman as limitless consciousness – Self), is not known. It is like the appearance of illusory silver on an oyster shell (which persists till the underlying oyster shell is known to be as such).

Notes:

The process of jnāna mārga, which involves sincere śravanam of ātmabodha upadeśa, has a most fundamental characteristic in its teaching style. It is all about knowing the changeless backdrop of all acts of cognition. Once the mind of the listener (i.e. Brahmajigyāsu – seeker of Brahman) is turned to the svarūpa lakśanam of the Self (i.e. which is Brahman), as pure existence-consciousness, everything else reduces to be an “appearance” on the infinite-changeless-timeless screen of the Self. So, the process of Self-realization is all about knowing the Self as infinite Brahman which underlies all appearances. If our interest in the names and forms, supersedes our interest in the Self then neither the external world nor the Self-within, is deciphered, as what they really are.

Turning our attention to the oyster shell, allows us not only to recognize the oyster shell (which is the mother of pearl), but also removes the earlier belief in the reality of the silver, which never existed in the first place (except in our imagination). Similarly, when the nondual Self (as Brahman) is known as the basis for this driśya prapancham, then world no longer appears as independent reality but merely “appears” to be real, based on the borrowed existence of the Self.

उपादानेऽखिलाधारे जगन्ति परमेश्वरे ।

सर्गस्थितिलयान् यान्ति बुद्बुदानीव वारिणि

upādāne akhilādhāre jaganti parameśvare .

sargasthiti-layān yānti budbudānīva vāriṇi .. 8.. 

Like bubbles arise in (from) water, subsist in water and subside in water – the so-called world appearance (which appears to be materially substantial) rests upon parameśvara (The non-dual substratum namely the Self which is described as sarvādhiṣṭhānam advayam in previous verse).

Note:

The Self (Brahman) is the material cause of all creation. But the Self is changeless, so how do we link the changeful to the changeless? Advaita does this with Śruti’s revelation about Ishwara being the material cause of this universe, in the sense – he is the controller of Māyā – which is the upādāna kāranā. This creation, is an appearance on Brahman, which like the TV screen is materially unaffected by the changes in the movies that plays on it. Yet the machinations of the movie are brought about by the inscrutable power of Māyā, which resides in Brahman. When this Brahman is viewed through the lens of Māyā, we call the same Brahman as Parameśvarā. The presence of Māyā, does not compromise the nonduality of Brahman, since this Māyā is posited from the standpoint of the relative reality of time-space-causation-name-form, in which we see the controller of Māyā, namely Iśvara operate.

सच्चिदात्मन्यनुस्यूते नित्ये विष्णौ प्रकल्पिताः ।

व्यक्तयो विविधाः सर्वा हाटके कटकादिवत्

saccidātmanyanusyūte nitye viṣṇau prakalpitāḥ .

vyaktayo vividhāḥ sarvā hāṭake kaṭakādivat .. 9..

All the various objects (i.e. names, forms, thoughts) appear in the imagination of the perceiver, while the substratum is (ever) the eternal and all-pervading Vishnu, whose nature is Existence and Intelligence. Just like, the names and forms are like bangles and bracelets, while Vishnu is the gold.

Note:

This verse teaches us to constantly remind ourselves that all names and forms are fashioned out of one “existential reality” – namely Brahman. This Brahman is called here as Viśnu, who is the identical with Brahman as existence-consciousness and yet is the lord of Māyā, who fashions the appearances consisting of names and forms. Ātmabōdhā upadeśa turns our attention not only the nature of “sat” – existence, but also reminds us that it’s the same Iśvarā, whom we worship with dvaita bhāvā, who is also immanent in this entire gamut of names and forms. He is also the Self, in essence – as existence-consciousness.

 

यथाकाशो हृषीकेशो नानोपाधिगतो विभुः ।

तद्भेदाद्भिन्नवद्भाति तन्नाशे केवलो भवेत्

yathākāśo hṛṣīkeśo nānopādhigato vibhuḥ .

tad-bhedādbhinna-vad-bhāti tannāśe kevalo bhavet .. 10..

Just like space is all (truly) all-pervading and indivisible, and yet appears as if divided, due to apparent limitation of names/forms. Similarly, Hṛṣīkeśa [i.e. Ishwara of hṛṣī (indriyas)- Self – Consciousness] who is omnipresent reveals Himself, as such, upon the destruction of the upādhi [limiting adjuncts like body, mind, name, form etc.].

Notes:

Here the destruction of the upādhi, does not mean death or material destruction, but overcoming the ignorance of seeing the upādhi as having separate existence other than the Self. So, it is more like negation of the upādhi after knowing the reality about the Self, which is the substratum of upādhi. This is taught to us, in the previous verse, wherein Viśnu is revealed to be not just the consciousness, on which names and forms appear, but He is also the names and forms – ultimately speaking.

As the all-pervading akāśā appears to be diverse on account of its association with various upādhi (like say due to walls, space appears as bed room, bathroom etc.), which are different from each other, and becomes one on the destruction of the upādhi, so also the omnipresent Lord appears to be diverse on account of His association with various upādhi and becomes one on the destruction (i.e. read as negation) of these upādhi.

 

नानोपाधिवशादेव जातिवर्णाश्रमादयः ।

आत्मन्यारोपितास्तोये रसवर्णादि भेदवत्

nānopādhi vaśāt eva jāti varṇāśramādayaḥ . 

ātmanyāropitāstoye rasa varṇādi bhedavat .. 11..

Owing to the super imposition upon the Self (which is infinite non-dual attributeless consciousness) on account of  different (mental) conditionings (Upādhi) – notions of  jāti, varṇā, āśrama etc. seen to be attributed to Self, just like flavor, color etc. are attributed to water (which inherently is colorless, flavorless)

Note:

Body, mind etc. are called upādhi due to three reasons - (a) its close proximity to Self (as it were), (b) it manifests nature of the Self – i.e. appearing as sentient entity, appearing to exist, (c) [despite] its inherent contrary nature to Self (i.e. as insentient, non-eternal, limited). The purpose of this reflection on upādhi – which is anātma, is to recognize our underlying being as the actionless Self and submerge everything that presents to this actionless Self, as (eventually) non-different than Self, in our understanding – i.e. Buddhi.  [We saw this contemplation on what is upādhi and how we can see everything to be verily Viśnu or Parameśvarā in earlier verses.].

The water simile illustrates the nature of upādhi, as defined above. The flavor, color agents are mingled in water (proximity), it makes water appear colorful, tasteful, despite its inherent contrary nature (i.e. its colorless and tasteless). Self appears to be born, age, get old, die – yet it’s the upādhi, which has those parināma, while the Self is the constant illuminator & changeless abode in which all changes “appear”

 

पंचीकृतमहाभूतसंभवं कर्मसंचितम् ।

शरीरं सुखदुःखानां भोगायतनमुच्यते

pancīkṛta mahābhūta saṃbhavaṃ karmasaṃcitam .

śarīraṃ sukhaduḥkhānāṃ bhogāyatanam ucyate .. 12..

This body – “bhogāyatanam  or abode of experience”, through which feel sukha duḥkham, is formed as a result of the past karma, through a process of pancīkaranam involving the five mahābhūtās (wherein one ½ portion of one element becomes united with 1/8^th of each of the other four)

Note:

This Self is changeless, yet all these changes are appearing on it. The mechanism of the changes, are completely in the domain of the matter – mahābhūtas, it has no bearing on the Self, which is changeless witness. However technical the nature of the change is (i.e. the process of pancīkaranam), or interesting it might be to some, know thyself as the Changeless Self. This ought to be constantly remembered.

 

पंचप्राणमनोबुद्धिदशेन्द्रियसमन्वितम् ।

अपंचीकृतभूतोत्थं सूक्ष्माङ्गं भोगसाधनम्

panca prāṇa mano buddhi daśendriya samanvitam .

apaṃcīkṛta bhūtotthaṃ sūkṣmāṅgaṃ bhogasādhanam .. 13..

The five prānas, the ten indriyas and the manas and the buddhi, which constitute the subtle body – the instrument of enjoyment/sensory experience, are all formed from the Mahābhūtas through the pancīkaranam process.

Note

The attention is drawn to ātma  (Self) as only bodhasvarūpam and not as  bhogasādhanam. The body (which includes the subtle body – which is made of the same five elements)  is of material origin and enables the sensory experience. The first step in ātmabodha upadeśam is drawing attention to what is Self and what is non-Self. This is being done here. This ātmāunātma vivekam is engendered through these descriptions of anātma. We have to ensure we steer clear of identifying with the properties of unātma – as I’m sad, I’m happy etc.

 

अनाद्यविद्याऽनिर्वाच्या कारणोपाधिरुच्यते ।

उपाधित्रितयादन्यमात्मानमवधारयेत्

anādyavidyā anirvācyā kāraṇopādhir-ucyate .

upādhi tritayād anyam ātmānam avadhārayet .. 14..

Avidya (i.e. ignorance of one’s non-dual nature as infinite Self) is indescribable (since one can’t objectify it, while being under its influence) and beginningless (since time itself is born of it), is the material cause of the Causal Body. We must know Atman – the Self (i.e. pure consciousness) as other than these three conditioning bodies (Upādhi deha trayam – sthūla, sukśma, kārana śarīra).

Note:

Know Self as pure consciousness, i.e. “I am pure consciousness-being-infinite”. The Self is apart from the three upādhis – i.e. “I am not the body, mind, ignorance, but the illuminator of the three”. What is it that is the cause of this perceptible duality – driśya prapancham? It is born out of the ignorance of the infinite Self. So avidyā is known as māyā upādāna kārana. Why is avidyā or māyā called anirvacaniyam (indescribable)? One simple reason, is that so long as we are under its influence, it is hard to objectify it. But there is a deeper philosophical reason. To describe something, it’s nature ought to lend itself to scrutiny. The only thing we can posit about avidyā, is that it exists till the point of dawn of knowledge (i.e. parā vidyā entering the buddhi as vrittijnāna and culminating in svas-svarūpa pratyabhijnya – instant recognition of the oneself as the Self). This avidyā vanishes at the dawn of Self-recognition. So, it’s neither sat-nor-asat, in the paramārthikā sense. 

But this raises a question in many a people’s mind. If avidyā is the material cause of this multiplicity, why does the multiplicity continue, if the avidyā has been dispelled in the individual, by onset of parā vidyā (i.e. Brahmavidyā which reveals our infinite non-dual Self) ?

(1)  The empirical reality – i.e. duality of names, forms, creation etc. rest upon Ishwara’s sankalpa. Ishwara has access to the avidya of all the unrealized souls within the framework of duality, this collective ignorance forms the material cause for creation, not just one’s individual’s ignorance.

(2)  If say the world ceased to exist at the dawn of realization, for the mukta puruśā, then how will he ever serve to illumine other or perpetuate the teaching tradition? So, the duality will still remain “perceptible” to the jeevan mukta. Thus, others can access the realized soul and benefit from.

(3)  Another perspective is if one person’s realization ended this world of duality, then it supposes that other jeevā’s  are only appearances and have no reality, other than the Self of the liberated jeeva. This is not tenable, to explain how multiple jeevā’s have existed for a long time, despite the occurrence of several jeevan muktās, since the beginning of the teaching tradition.

 

पंचकोशादियोगेन तत्तन्मय इव स्थितः ।

शुद्धात्मा नीलवस्त्रादियोगेन स्फटिको यथा

panca kośādi yogena tattanmaya iva sthitaḥ .

śuddhātmā nīlavastrādi yogena sphaṭiko yathā .. 15..

15. Due to close association with the pancakōśā, and subsequent manifestation of consciousness through the pancakōśā, the pure Self, is (mistakenly) identified with the pancakōśā, just like a pure crystal appears blue in color, due to close proximity to the blue cloth.

Note:

Just because I speak, think, act through the body, mind, senses, prānā – I must not mistake the manifestation of consciousness, as identification with matter – i.e. I’m body is wrong knowledge. I’m pure Self of the nature of consciousness, is the right knowledge. We are reminded by the āchāryā, who taught us about how to view upādhi earlier, to view the panchkōśā in the right light – namely through panchakōśa viveka.

Knowledge of panchakōśa, helps in Ayurvedā, while the knowledge of panchakōśa and panchakōśa viveka helps in Vedānta.

Panchakōśa viveka is the ability to discriminate i.e. negate one’s identification with the five sheaths, while always being aware of one’s essential identity/svarūpa as the consciousness which illumines each of the five sheaths. This can be practiced in steps, i.e. taking one sheath at a time or if sufficiently convinced of its validity, all five sheaths can be viewed as upādhi and one’s Self as the eternal-substratum on which the upādhi “appears” and “borrows” aspects of the Self (like sentience, existence, bliss etc.).

 

वपुस्तुषादिभिः कोशैर्युक्तं युक्त्याऽवघाततः ।

आत्मानमन्तरं शुद्धं विविच्यात्तण्डुलं यथा

vapustuṣādibhiḥ kośairyuktaṃ yuktyavadhātataḥ

ātmānam antaraṃ śuddhaṃ vivicyāt taṇḍulaṃ yathā .. 16..

With discriminative reasoning (ātma-unātma vivekam or panchakōśa vivekam), one must separate the pure innermost Self (i.e. pure consciousness) from the sheaths (i.e. pancakōśa), just like rice kernel is separated from the husk covering it, through the (careful) processes (of pounding & winnowing without crushing the rice itself)

Note:

This separation of Self from non-Self is possible because they are ever separate – i.e. consciousness is ever the same and matter is only an appearance on it and it’s changeful. But due to close proximity, it (i.e. matter/upādhi) seems to exhibit the characteristic of consciousness (i.e. in the form of sentience in body, mind etc.).

Now the process of separation is really a mental-discriminative reasoning, applied to revise the notion of what is Self – i.e. I’m not the body, which changes, but the changeless witness of the same – namely pure consciousness. This sense of “I am” is independent of the body, mind, thoughts, waking, dream etc. Even though this thought vanishes in dream-less sleep (suśupti), the sense of Being is ever present and never lost. This Being-consciousness is the fundamental basis on which the sense of “I am” exists. So, when I say “I am” – It’s the Self of the nature of pure consciousness, which is indicated by the word – “I am” or “Aham”.

 

सदा सर्वगतोऽप्यात्मा न सर्वत्रावभासते ।

बुद्धावेवावभासेत स्वच्छेषु प्रतिबिम्बवत्

sadā sarvagatah api ātmā na sarvatra ava bhāsate .

buddhāveva ava bhāseta svaccheṣu pratibimbavat .. 17..

Eternally all-pervading is the Self, yet it not manifest everywhere. It is only in the buddhi (i.e. intellect) that it (most) manifest, just like there is a perfect reflection in a mirror.

Note:

The Self is consciousness, which is the substratum for all thoughts. Time, Space, Name, Form are all thoughts – consciousness is beyond time-space and hence its eternal and all-pervading. Yet it’s most manifest in one’s heart (i.e. Buddhi) as “I am” – this sphurana or pulsation of awareness, is indicative of the underlying Self, This Self manifesting through the Buddhi, as Aham sphūrti, must be recognized and when we trace it, the process (of tracking the Aham sphūrti) culminates in the Self-revelation as the advitīya adhiśtana satyam (nondual substratum-existence). This verse is the key teaching of the entire teaching tradition of Advaita, in which came Sri Śankarā and Sri Ramana Maharśi. We can see the emphasis the advaita teaching tradition places on the heart (i.e. Buddhi), wherein the infinite Self can be recognized as such.

 

देहेन्द्रियमनोबुद्धिप्रकृतिभ्यो विलक्षणम् ।

तद्वृत्तिसाक्षिणं विद्यादात्मानं राजवत्सदा

dehendriya mano buddhi prakṛtibhyo vilakṣaṇam .

tad vṛtti sākṣiṇaṃ vidyāt ātmānaṃ raja vat sadā .. 18.

Realize Atman – Self, to be distinct from the body, mind, intellect – which are modifications in prakriti. This Self which is the witness of all thoughts (since it illumines all thoughts, by virtue of its essence being Pure consciousness), is verily the King – i.e. it’s independent and sovereign.

Note:

A King is verily independent and the master of all He surveys. By mere presence Self (through power of Maya) causes modification in Prakriti. The Atman is all-pervading and changeless and yet  through Māyā upādāna kārana, it makes Prakriti undergo modification.

māyāṃ tu prakṛtiṃ vidyānmāyinaṃ ca maheśvaram 4.10 (Svetasvatāra Up)

IV-10: Know then that prakṛti is Maya, and that the great God is the Lord of Maya

sa vā ayamātmā sarveṣāṃ bhūtānāmadhipatiḥ sarveṣāṃ bhūtānāgͫ rājā - 2.5.15 (Brih.Up)

This Self, already mentioned, is the ruler of all beings, and the king of all beings.

The reference to Self as the sovereign, is a reminder to our essential independent nature as Brahman. We are not limited, dependent, mortal being – but the infinite Being. Āchāryā is not just extolling the infinite Self, but us, as the infinite Self.

 

व्यापृतेष्विन्द्रियेष्वात्मा व्यापारीवाविवेकिनाम् ।

दृश्यतेऽभ्रेषु धावत्सु धावन्निव यथा शशी

vyāpṛteṣu indriyeṣu ātmā vyāpāri iva avivekinām .

dṛśyate abhreṣu dhāvatsu dhāvan iva yathā śaśī .. 19..

The Self when identified with senses, body etc. –  appears to be transacting to the aviveki (ignorant, i.e. non-discriminating person). Just like the moon appears to be moving when the clouds move in the sky.

Note:

The attention is drawn to the actionlessness of the Self, which is the substratum-consciousness in which all movement appears, subsists and disappears. Such verses serve dual purpose of (a) reminding us constantly of our naiśkarmya siddhi (actionless perfection, as pure infinite non-dual consciousness) and (b) teach us that any belief in us being owners or /doers of action, is only due to lack of vivekā (i.e. discrimination).

 

आत्मचैतन्यमाश्रित्य देहेन्द्रियमनोधियः ।

स्वक्रियार्थेषु वर्तन्ते सूर्यालोकं यथा जनाः

ātma chaitanyam āśritya dehendriya mano dhiyaḥ .

svakriyārtheṣu vartante sūryālokaṃ yathā janāḥ . 20..

The body, senses, mind, and buddhi engage in their respective activities by taking refuge in the Self of the nature of pure consciousness, just as everyone is able to work (during the day), due to the light of the Sun (which is of the nature of luminosity) 

Note:

The consciousness that underlies every act of cognition, is the very nature of the Self. Self = Consciousness. All actions and all cognitions, presuppose the underlying consciousness – the very nature of the Self.  Just as during the day, the Sun enables all actions by illuminating all nooks and corners, the Self illuminates all nooks and corners, in every act of cognition. Here āchāryā is teaching us to never miss the one constant datum, in all acts of cognition – namely our real nature as Self – i.e. ātma chaithanyam.

A key Śruti mantra, that reveals this truth to us, is given below for contemplation and assimilation.

pratibodhaviditaṃ matamamṛtatvaṃ hi vindate .

ātmanā vindate vīryaṃ vidyayā vindate'mṛtam 2.4 (Kena Upaniśad)

When Brahman is known as the inner Self (consciousness) in every act of cognition, one attains immortality. Through one’s Self is attained strength (to overcome anātma bhāvam, vipareeta bhāvam) and through knowledge (of Self as infinite consciousness), immortality is attained.

Think - Cognition involves consciousness illuminating an object. The presence of an object is known to us, via senses, body, mind etc. due to consciousness. But we must also recognize that consciousness is present, in between two acts of cognition as well. Just like light is present in outer space, but becomes manifest when an object shuttles through the space (like say a comet). 

देहेन्द्रियगुणान्कर्माण्यमले सच्चिदात्मनि ।

अध्यस्यन्त्यविवेकेन गगने नीलतादिवत्

dehendriya guṇānkarmāṇi amale saccidātmani .

adhyasyanti avivekena gagane nīlat ādi vat .. 21..

avivekina – the non-discriminating ones, superimpose on the pure Atman of the nature of Pure Existence-Consciousness, the characteristics and functions of the body and the senses (which belongs to prakriti),  just as people attribute traits like blueness etc. to the sky.

Note:

All knowledge of pancakōśā, pancheekarana, prakriti, is given to student of Vedanta, so that the student can learn to recognize the changeless amidst the changeful with clarity and conviction. The assertion “I am changeless consciousness”, is born out of the clarity regarding what is Self and what is non-Self. Simply put it is the intention of Vedānta śravanam, to turn our attention towards the changless Self. However, despite the Vedānta śravanam, if the mind resorts to superimposition, of qualities of Prakriti on the Self – i.e. I’ am limited, I am fat etc., it’s like continuing to profess that Sky is really blue, despite hearing that it can’t be blue in reality. This shows that viveka (i.e. ātmā unātma vivekā) is not developed

अज्ञानान्मानसोपाधेः कर्तृत्वादीनि चात्मनि ।

कल्प्यन्तेऽम्बुगते चन्द्रे चलनादि यथाम्भसः

ajñānān mānasa upādheḥ kartṛtvādīni cātmani .

kalpyante ambugate candre calanādi yathā ambhasaḥ . 22..

Due to ignorance (of the nature of the Self as pure changeless non-dual consciousness), the mental notions of doership, enjoyership etc. are superimposed on Atman. Just like flickering is attributed to moon, whose image flickers when reflected upon the water surface (when in reality it’s the water surface that flickers and not the moon).

Note:

Care must be taken to constantly remind oneself of the nature of Self as pure consciousness – which is untouched by Prakriti. All these are appearances on Me – the changeless, contactless, partless, non-dual Self of the nature of pure consciousness-existence-infinity. So, despite prārabdha to talk, act, etc. I ever remain ever the actionless Self. The following two Gita verses are relevant to our current discussion.

 

guṇā guṇēṣu vartanta iti matvā na sajjatē৷৷3.28৷৷ Gita

Gunās act among gunās, thus he remains unattached.

karmaṇyakarma yaḥ paśyēdakarmaṇi ca karma yaḥ.

sa buddhimān manuṣyēṣu sa yuktaḥ kṛtsnakarmakṛt৷৷4.18৷৷

He who finds inaction in action, and action in inaction, he is the wise one [Possessed of the knowledge of Brahman] among men; he is engaged in yoga and is a performer of all actions!

 

रागेच्छासुखदुःखादि बुद्धौ सत्यां प्रवर्तते ।

सुषुप्तौ नास्ति तन्नाशे तस्माद्बुद्धेस्तु नात्मनः

rāga icchā sukha duḥkhādi buddhau satyāṃ pravartate .

suṣuptau nāsti tannāśe tasmād buddhestu nātmanaḥ .. 23..

Attachment, desire, pleasure, pain, and the rest, are perceived to exist as long as the mind, functions (i.e. in waking, dream states). They are not perceived in deep sleep, when the mind ceases to be (i.e. there is no transactional experience as in waking, dream). Therefore they (i.e. attachment, desire etc.) belong to the mind alone and not to Self.

Note:

Here āchāryā teaches us vivekā (i.e. ātmā unātma vivekā using anvaya vyatirekha yukti), to draw our attention to our essential nature as unchanging witness consciousness. With simple observation from the three states (waking, dream and DeepSleep), āchāryā points out that all changes/modification pertain to mind and not to the Self (which is pure consciousness). The roller coaster ride of emotions, hinge upon the tendency which takes the form of “I am sad”, or “I am happy”. This “I am” is identified with a mental mode of happiness or sadness, which again result from attachment, desire, etc. So, when we constantly remind oneself of one’s nature – i.e. “I am Self of the nature of pure consciousness, not the prakriti” – the motivation for an emotional up and down ride, is undermined and eventually dismantled. By drawing attention to DeepSleep where this identification is absent, but the sense of being is ever present – a simple yukti (anvaya vyatirekha) is taught to stabilize our understanding w.r.t our essential nature.

Simple review of anvaya vyatirekha – Pot is there where there is clay (positive assertion – anvaya). Where there is no clay, there is no pot (opposing assertion – vyatirekha). From this we can infer that pot – the name and form, ceases to be if there is no clay.

A similar application is when desire exists – we have mind active in waking, dream states - anvaya. When desire is absent in DeepSleep – we have no mind (i.e. no thinking faculty in DeepSleep) - vyatirekha. From this we can infer where there is mind, there are desires.

We can also apply anvaya vyatirekha to infer Self is apart from mind and it’s changeless. During waking (where there is cognition of objects), the Self shines as existence-consciousness - anvaya. During DeepSleep (where there is no cognition of objects), the Self shines as existence-consciousness – vyatirekha.

 

[How so? - when we wake up we say – we slept blissfully and we did not know anything. This recollection of bliss/ignorance in DeepSleep, simply signifies the presence of Self in DeepSleep, else there can be no recollection of experience. Thus, DeepSleep is not signifies experience of “absence of desire, thinking, name, form etc.” not absence of experience.]

 

Thus, Self is there even when mind is not actively engaged in nāma-rūpa-vyavahāra. This we can infer with anvaya vyatirekha. This is a traditional method of teaching Vedanta. We see this method adopted by Sri Hari when imparting Brahmavidyā to Sri Brahma, at the start of the kalpā (2.9.32 – 2.9.34 of Bhāgavatam) . After teaching Sri Brahma, that Self (i.e. Brahman) is changeless substratum on which Māyā śakti causes duality to “appear” and then “disappear”, Sri Hari gives a name to the yukti (i.e. teaching method/rationale), as anvaya-vyatirekha. See verse below :-

etāvadevajijñāsyaṁ tattva-jijñāsunātmanaḥ

anvaya-vyatirekābhyāṁ yat syāt sarvatra sarvadā – Bhāgavatam (2.9.35)

Seeker of the Ultimate Truth of Atman Jnana having (thus) learnt anvaya-vyatirekam, must always, at all times, apply it to grasp the Ultimate Truth.

प्रकाशोऽर्कस्य तोयस्य शैत्यमग्नेर्यथोष्णता ।

स्वभावः सच्चिदानन्दनित्यनिर्मलतात्मनः

prakāśo arkasya toyasya śaityam agneh-yathā-uśnatā .

svabhāvaḥ saccidānanda nitya nirmalat-ātmanaḥ .. 24..

Just as prākāśa (luminosity) is nature of Sun and śaityam (coolness) is the nature of water and uśnam (heat) is nature of fire, similarly nature of eternal, pure Self is Existence-Consciousness-Bliss (infinite).

Note:

A nature of a thing, will ever be the same, for it is that consistency that helps define it. If the nature of a thing is mutable, then we will never know it, as such and such. The Self’s nature as existence-consciousness-bliss is unchanging, inspite of the changes in prakriti – i.e. body, mind, senses, etc.

In the earlier verse we saw, how with the comparison between waking and DeepSleep, āchāryā showed us that our essential nature as Self (i.e. existence-consciousness), is devoid of any modifications in the form of attachment, desire, pleasure etc. If the Self were changing with every experience (be it bodily experience like ageing, or mental ones like happiness/sadness etc.), we may never retain a singular sense of Being. So clearly Self is the changeless basis, which expresses itself as “I am”.  We are reminded here that we are pure (i.e. no experience can alter our essential nature as infinite-existence-consciousness). We are in essence untouched by the modifications in Prakriti. A vision of un-attached infinite Self has been unfolded herewith, which frees us from limitations borne out of identification with prakriti.

Our āchāryā, is affirming the truth about Self’s essential nature (i.e. svarūpa lakśanam) as existence – sat, consciousness – chit, limitless bliss – ānandam. 

(The next three verses can be studied together)

आत्मनः सच्चिदंशश्च बुद्धेर्वृत्तिरिति द्वयम् ।

संयोज्य चाविवेकेन जानामीति प्रवर्तते ॥ २५॥

आत्मनो विक्रिया नास्ति बुद्धेर्बोधो न जात्विति ।

जीवः सर्वमलं ज्ञात्वा ज्ञाता द्रष्टेति मुह्यति ॥ २६॥

रज्जुसर्पवदात्मानं जीवं ज्ञात्वा भयं वहेत् ।

नाहं जीवः परात्मेति ज्ञातं चेन्निर्भयो भवेत्

ātmanaḥ saccidaṃśaśca buddhervṛttiriti dvayam .

saṃyojya cāvivekena jānāmīti pravartate .. 25..

ātmano vikriyā nāsti buddherbodho na jātviti

jīvaḥ sarvamalaṃ jñātvā jñātā draṣṭeti muhyati .. 26..

rajju sarpavat ātmānaṃ jīvaṃ jñātvā bhayaṃ vahet .

nāhaṃ jīvaḥ parātmeti jñātaṃ cet nirbhayo bhavet .. 27..

The Self of the nature of the existence-consciousness is superimposed in our thinking at mental level, due to indiscrimination and thus arises the notion “I know”. The Self is actionless (changeless), and the buddhi in itself has no consciousness (since its jada), yet the Jīvaḥ believes Self to be identical with the buddhi and has delusions that “I am knower and seer”. Just like a person who regards a rope as a snake is overcome by fear, so also thinking of one’s self as  Jīvaḥ, one is overcome by fear. By knowing that “I am not the ego, but the supreme Self”, one becomes fearless.

Note:

Knowing is made possible in Buddhi, due to Self which is consciousness (not buddhi). Just like light makes it possible to know objects (by illuminating them), consciousness is the light (figuratively speaking) by which we can know things. Due to ignorance of our essential nature as pure-existence-consciousness, as discussed in previous verses, we assume the role of “knower”. This agency of knowing, is made possible due to identification with Buddhi (intellect), where the determination is made – “I am the knower and here is the object known”.  With careful philosophical reason, āchāryā has been trying to wean us away from getting identified with the prakriti (i.e. body, mind, senses, prāna, sense objects which are illuminated by consciousness). 

To the Self, which is non-dual consciousness there is exists nothing apart from Self. All objects that appear, have no existence apart from the Self, for the Self lends the “isness” i.e. existence to objects.

Cognition of objects is enabled by two factors made available to buddhi– (i) the name and form of the object (ii) existence. Now can we experience the existence of the objects, as apart from Self (inner consciousness of the “knower”)? When we say the Pot is there, or we say the Pot is not there. The is-ness, the adjective is undying, unmodified awareness, upon which the name and form of the Pot – appears and disappears. What perishes is the name and form, not the sense of Being-Consciousness, which inheres. What is the locus of this Being-Consciousness? Where is it known, beyond doubt? It is known ONLY in the Self, which expresses itself in waking as “I am”.

To one, who has not developed this insight or has not developed reliance on the insight offered by a tattva darśi (i.e. knower of truth that all is verily the Self) – his or her buddhi, continues to retain the erroneous sense of ownership/agency as “I see, I know”. The problem is not seeing or knowing, the problem is actually identifying oneself with mutable prakriti and not the Self which illuminates all appearances and is every manifest in all acts of cognition, as the changless substratum – the pure existence consciousness. Knowing oneself as limited is the source of all suffering. Limitation is fear, limitation is death.

Buddhi, be-laboring under notions of finite existence and finite knowledge interacts with the world and is hence liable to suffering & fear (due to this limitedness). When it discovers the errors due to mutual superimposition of (a) Selfhood onto Buddhi (“I am the knower”) and (b) Buddhi’s modifications onto Self (“ I am happy, sad etc.”), it abandons the erroneous notion of the changeful limited individuality, and rediscovers its infinite nature as non-dual Self. This leads Buddhi to cognize that nothing exists apart from Self and all semblance of names and forms, are appearances on Self. (All appearances are essentially non-different than the Self, except they appear through Māyā – see discussion notes of verses 18, 24). This recognition of one’s infinite nature, makes One fearless.

The following Sruti passages, are important revelations, relevant to our current discussion, w.r.t. how infinite (Self as Brahman) alone is abode of fearlessness and finite (notion of Self) is source of fear.

IV-xv-1: 'This person who is seen in the eye (i.e. pratyagātman – inner Self as consciousness), he is the Atman', said the teacher; 'this is the immortal, the fearless. This is Brahman – Chāndōgya Upaniśad.

VII-xxiii-1: That which is infinite, is alone joy. There is no joy in anything finite. – Chāndōgya Upaniśad.

I-iv-2: … It is from a second entity that fear comes. – Brihadāranyaka Upaniśad.

VII-xxiv-1: …..That which is infinite, is alone immortal, and that which is finite, is mortal'. – Chāndōgya Upaniśad.

आत्मावभासयत्येको बुद्ध्यादीनीन्द्रियाण्यपि ।

दीपो घटादिवत्स्वात्मा जडैस्तैर्नावभास्यते

ātmā ava-bhāsayati-eko buddhyādīni-indriyāṇi-api .

dīpo ghaṭādivat svātmā jaḍaistairna-avabhāsyate .. 28..

Self alone shines thereby illuminating the intellect, senses etc., just like a lamp illumines the pot (& pot like inert objects) which being inert cannot illumine itself.

Note:

Always remember, all knowing, all acts of cognition reveal the Self as the illuminator – the Real “I”, everything else revealed by the Self, is inert – as in, they do not have separate existence apart from the Self. If Self is the illuminator, the objects illumined manifest the Self.

The Pot is there.

The Port is not there.

The Isness which illumines the presence and absence of the pot, is in the Self and never in the pot, as discussed in the previous discussion notes (between 25-27).

Consciousness and Existence are two words for the One reality – Self

The Self alone shines, thereby revealing everything else.

 

स्वबोधे नान्यबोधेच्छा बोधरूपतयात्मनः ।

न दीपस्यान्यदीपेच्छा यथा स्वात्मप्रकाशने

svabodhe na anyabodhecchā bodharūpa tayātmanaḥ .

na dīpasya anyadīpecchā yathā svātma prakāśane .. 29..

Self is bodharūpa (of the nature of consciousness which is self-revealed), hence to know the Self, there is nothing other than Self that is needed, for its Self-effulgent. This is similar to how a lighted lamp does not need another lamp to reveal it.

Note:

This verse reveals that to know anything say a Pot, the Self as consciousness is the basis, pre-requisite and underlying immutable existence. To think, implies Self is the basis as the light of awareness. Even to learning about the Self from a scripture takes place under the light of the Self. There can’t be any knowing, without the Self of the nature of pure consciousness. Knowledge is Self’s svarūpa lakśanam. Self is bodharūpa. If Self is self-effulgent, then why do we need śāstra? (i.e. Brahmavidya revelations of the Upaniśads). To know “I am” (i.e. self-awareness), no śāstra is needed, but to know its infinite nature and overcome this identification with the appearance called “not-Self” (unātman), Brahmavidyā is needed. 

 

निषिध्य निखिलोपाधीन्नेति नेतीति वाक्यतः ।

विद्यादैक्यं महावाक्यैर्जीवात्मपरमात्मनोः

niṣidhya nikhilopādhīn neti neti iti vākyataḥ .

vidyād-aikyaṃ mahāvākyair-jīvātma param ātmanoḥ .. 30..

By the process of negating every upādhi (i.e. negating the notion of identifying or rather limiting oneself with the upādhi – I am body, I am angry, etc..), adopting the method of neti-neti vākya (taught in Brih. Upaniśad 2.3.6, 3.9.26, 4.2.4, 4.4.22, 4.5.15) know the oneness revealed by the mahāvākya  (i.e. like aham brahmā̱smi) that this jīvātma (individuality) is in reality the highest (non-dual) Self.

Note:

The Upaniśad references are listed below (translated by Swami Mādhavānandaji) for Mananam w.r.t neti-neti – Not this, Not this. Remember that the word this – corresponds to an “object” which presents itself to the Self, which is the subject of the nature of pure infinite consciousness.

2.3.6 - Now therefore the description (of Brahman): 'Not this, not this'. Because there is no other and more appropriate description than this 'Not this'. Now Its name: 'The Truth of truth'. The Prānā is truth, and It is the Truth of that (as it is the substratum of even the Prāna śakti).

3.9.26/4.2.4/4.4.22………..This self is That which has been described as 'Not this, not this'. It is imperceptible, for it is never perceived (as an object, for its ever the subject – Self as consciousness); undecaying, for It never decays (as only objects decay as they appear in time, space, not the Self which is the basis for time and space); unattached, for It is never attached (it’s infinite and non-dual, hence there is no scope or motivation for attachment); unfettered (it’s beyond all limitations, hence its unfettered) - It never feels pain, and never suffers injury (it’s the identification with the limited which is the cause of pain and injury, not to the infinite Self)…………

4.5.15 …………… Through what should one know that owing to which all this is known? This self is That which has been described as 'Not this, Not this'. It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered - it never feels pain, and never suffers injury. Through what, O Maitreyi, should one know the Knower? So you have got the instruction, Maitreyi. This much indeed is (the means of) immortality, my dear. Saying this Yajnavalkya left………

 

आविद्यकं शरीरादि दृश्यं बुद्बुदवत्क्षरम् ।

एतद्विलक्षणं विद्यादहं ब्रह्मेति निर्मलम्

āvidyakaṃ śarīrādi dṛśyaṃ budbuda vat kṣaram .

etad vilakṣaṇaṃ vidyād ahaṃ brahma iti nirmalam .. 31..

Due to ignorance (of the infinite Self), all different bodies (i.e. gross, subtle, causal) have come to be perceived like bubbles (i.e. temporary appearances). Realize, Self as not these appearances, but as “ever pure Brahman am I”.

Note:

The key lesson here is to own the truth, about the Self, not just intellectually create an abstraction called the Self as something other than body etc.…– as some kind of a concept. Self is not a concept – it’s the consciousness behind all concepts and conceptualization. It is the real “I” not the notional idea of individuality, but the changeless Self behind all thoughts. This Self is a vivid reality, ever revealed as pure consciousness. Sri Śankara is teaching us how to own the truth about our Self – as untainted pure consciousness – we ought to own as “aham brahmā̱smi”.  The Self is not an object, it’s the subject, the real meaning behind the sound “I” or “Aham”.

Another truth told here is that everything other than Self is like bubble – i.e. waiting to burst – evanescent. Existence – astitvam, is in the very nature of the Self, whereas existence is an incidental/borrowed characteristic of the non-Self, which makes non-Self is only an appearance. This clarity is vairagya, which accompanies or rather is the pre-requisite to own the Ātmabodhā Upadeśa, else the bubble fascination will prevent us from making the leap, to own the truth about Self as ahaṃ brahmā̱smi.

 

देहान्यत्वान्न मे जन्मजराकार्श्यलयादयः ।

शब्दादिविषयैः सङ्गो निरिन्द्रियतया न च

deha anyatvān-na me janma jara-akārśya layādayaḥ .

śabdādi viṣayaiḥ saṅgo nir-indriya-tayā na ca .. 32..

Body I am not, for I have no birth, thinness, senility, and death. I am unattached to the objects of the senses, such as sound etc.; for I am (as suddha chaithanyam ātma svarūpa) devoid of sense-organs.

Note:

Here this śloka is all about reinforcement of the Upadeśa given thus far.

 

अमनस्त्वान्न मे दुःखरागद्वेषभयादयः ।

अप्राणो ह्यमनाः शुभ्र इत्यादि श्रुतिशासनात्

amanastvān-na me duḥkha raga dveṣa bhayā dayaḥ .

aprāṇo hyamanāḥ śubhra ityādi śrutiśāsanāt .. 33..

Devoid of mind, I am free from duḥkha raga dveṣa bhayā and such mental frailities. (This is consistent with what) The Śruti authoritatively declares Self to be  aprāṇo-hyamanāḥ śubhra (Mundaka 2.1.2 – Self is without prāna, without mind, pure)

Note:

Mundaka Śruti quoted above by āchāryā is given herewith

दिव्यो ह्यमूर्तः पुरुषः स बाह्याभ्यन्तरो ह्यजः ।

अप्राणो ह्यमनाः शुभ्रो ह्यक्षरात्परतः परः ॥ २ ॥

divyohy-amūrtaḥ puruṣaḥ sa bāhyābhyantaro hyajaḥ |

aprāṇohy-amanāḥ śubhrohy-akṣarāt parataḥ paraḥ || 2.1.2 ||

He is shining (as consciousness ever shines), formless (it’s the abode of all forms), all-pervading (time, space arise, abide in it), existing without and within (all names and forms are essentially like waves in ocean of consciousness), unborn (its timeless), without prana, without mind, pure and beyond the avyakrita (infinite creative potency for names and forms), which is beyond all.

This śloka is like the previous verse is meant for nididhyāsanam.

When we say the Self is without prāna or mind, it implies all these artifacts arise in the Self, which is an ocean of consciousness - I’m aware of Prāna, I’m aware of my own thoughts (i.e. mind etc.). We have contemplated so far, that existence is the essential characteristic of Self and only an incidental characteristic of the non-Self. It has also been revealed that this Self is Brahman, nondual. So, from where does this non-Self appearance arise? In other words what is the source of all this modification we see? This issue, is solved with the help of Śruti itself, which reveals that Māyā śakti is the apparent upādāna kārana (material cause), and this Māyā śakti is intrinsic to Self & non-different from the Self. Thus, Self is the source of all duality, through its intrinsic power – Māyā śakti. This is taken up in next verse by āchāryā.

 

एतस्माज्जायते प्राणो मनः सर्वेन्द्रियाणि च ।

खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी

etasmājjāyate prāṇo manaḥ sarvendriyāṇi ca .

khaṃ vāyur-jyotir-āpaḥ pṛthivī viśvasya dhāriṇī .. 33* (in some versions)

That (i.e. Self) from which are born prāna, manah, and all indriyās, is also the substratum of entire creation including vāyu, ākāśa, jyōti, āpah, and prithvī.

Notes:

Earlier the discrimination (viveka) between ātman and unātman was taught, which is done by divesting Self of all upādhi so that we recognize the Self here and now, as pure consciousness-being-infinite. Now as we become steadily coached so that we can be established in the ātma svarūpa niśtā, āchāryā now turns his attention to everything starting from upādhi (i.e. body, mind, senses) to entire creation.

As Self is nondual, needless to say there is no other material cause other than the Self. This knowledge of the non-difference between the “appearance” and “substratum” like wave and ocean, is being taught here. This non-difference “abhedha” driśti is the key insight, which grants us jeevan mukti.

 

निर्गुणो निष्क्रियो नित्यो निर्विकल्पो निरंजनः ।

निर्विकारो निराकारो नित्यमुक्तोऽस्मि निर्मलः

nirguṇo niṣkriyo nityo nirvikalpo niraṃjanaḥ .

nirvikāro nirākāro nityamukto'smi nirmalaḥ .. 34..

I am

a.     without attributes (qualifications made out of prakriti),

b.     actionless (i.e. its names and forms in prakriti that appears to change, move, evolve, not the Self which is pure consciousness the substratum)

c.     eternal (i.e. Self as consciousness is beyond time, space and causation)

d.     without any sankalpam/vikalpa (i.e. without any ownership or enjoyership in the form of sankalpam/vikalpa),

e.     without dirt (i.e. just like space is not tainted by its contents, consciousness is not tainted by the appearances on it),

f.      without any change (i.e. consciousness is without part),

g.     without form (i.e. all forms appear only on the screen of consciousness),

h.     eternally liberated (i.e. consciousness is ever infinite, so ever liberated from suffering which is product of notions of finitude) and

i.      without impurities (i.e. no impurities in the form of raga-dveśa is possible in the infinite Being)

Notes:

We must take every single assertion and affirm it with reflection on the svarūpa lakśanam of Self. This verse is nididhyāsana hetu which serves as constant clear cut reminder of our essential nature a Self and all driśyam as mere appearance on Me – the Self. Nididhyāsanam is all about constantly reminding oneself of the infinite nature of the Self. The ātmabodha upadeśa is essentially unfolded in two steps – 1^st is ātma unātma viveka, next comes abhedha bhāva – everything is verily Self. 

अहमाकाशवत्सर्वं बहिरन्तर्गतोऽच्युतः ।

सदा सर्वसमः सिद्धो निःसङ्गो निर्मलोऽचलः

ahamākāśavat sarvaṃ bahirantargato acyutaḥ .

sadā sarva samaḥ siddho niḥsaṅgo nirmalo acalaḥ .. 35..

Like space, I am all pervasive - inside and out of every object. I never fall from my real nature (acyutaḥ). I am ever the same in All, (yet) unattached, pure and immovable (i.e. changeless and all pervading)

Note:

acalah – implies unshakeable – this is because I’m all there is, there exists no space apart from Me, so I’m eternally acalah, and never fall from my real nature (acyutaḥ). 

 

नित्यशुद्धविमुक्तैकमखण्डानन्दमद्वयम् ।

सत्यं ज्ञानमनन्तं यत्परं ब्रह्माहमेव तत्

nitya śuddha vimuktaikam akhaṇḍānandam advayam .

satyaṃ jñānam anantaṃ yat paraṃ brahma aham eva tat .. 36..

Eternal, pure, ever liberated and One-Indivisible-bliss-non-dual, existence-consciousness-infinite, highest Brahman – am I.

Note:

Self is not only One but it’s non-dual. It’s indivisible, since its partless. It’s changless, because it’s essential characteristic is consciousness, existence – which if changes, Self will cease to be. Its infinite nature makes it the abode of bliss, for there can be no joy in the infinite (as mentioned earlier from Śruti). As the infinite Brahman, I’m every liberated. This infinite Self, am I.

 

Tait. Upaniśad 2.1.1’s revelation of the svarūpa lakśanam – sathyam jnānam anantam brahma is recounted here.

 

एवं निरन्तराभ्यस्ता ब्रह्मैवास्मीति वासना ।

हरत्यविद्याविक्षेपान् रोगानिव रसायनम्

evaṃ nirantara-abhyastā brahmaiva asmi iti vāsanā .

harati avidyā vikśepa rogān iva rasāyanam .. 37..

As medicine (rasāyanam) destroys illness (rogā), the uninterrupted (nirantara) abhyāsam (practice i.e. nididhyāsanam consisting) of asserting one’s infinite nature (based on ātma bodhaḥ upadeśam) - as in “I am Brahman”, creates the (Advaita) vāsanā, eventually removes avidyā (i.e. viparīta bhāvana – deep rooted vāsanā consisting of refusal of accepting one’s infinite nature as non-dual Self, despite ātma bodha śravanam) and vikśepa (mental agitation leading to seek out Non-Self for gratification). 

 

 

विविक्तदेश आसीनो विरागो विजितेन्द्रियः ।

भावयेदेकमात्मानं तमनन्तमनन्यधीः

viviktadeśa āsīno virāgo vijitendriyaḥ .

bhāvayet ekamātmānaṃ tam anantam ananyadhīḥ .. 38..

Seated in a secluded place (i.e. where no one or thing is likely to distract), freeing the mind from attachments (i.e. abandoning all hope, craving on the non-Self) and keeping the senses under control (i.e. having practiced pratyahāra, uparati in the past), fix unswerving attention (i.e. knowing fully well there is nothing else worth our attention) on the Self, the One infinite reality (i.e. I am infinite consciousness)

आत्मन्येवाखिलं दृश्यं प्रविलाप्य धिया सुधीः ।

भावयेदेकमात्मानं निर्मलाकाशवत्सदा

ātmani evākhilaṃ dṛśyaṃ pravilāpya dhiyā sudhīḥ .

bhāvayet ekamātmānaṃ nirmala ākāśa vat sadā .. 39..

The entire driśya prapancham must be merged in the Self, by the wise one with intelligence (knowing fully well its non-different than Me – pure infinite consciousness). One (i.e. the wise one) must think of the Self (one infinite reality), as uncontaminable like the space (is not contaminated by its contents).

Note:

The relation between Self and the appearance on the Self (i.e. driśya prapancham) is like that of a movie on a TV screen. None of the happenings on the movie, qualitatively or quantitatively affect the TV screen. Due to Māyā, an inexplicable appearance is seen to tentatively appear on Self, subsist for a while – characterized by good and bad occurrences, and disappear. So always remember “I am infinite pure consciousness, all driśya prapancham is mithya” (i.e. appearance which is neither real nor absolutely unreal) an appearance on Me, which does not contradict my infinite non-dual nature, in the least bit”.

 

रूपवर्णादिकं सर्वं विहाय परमार्थवित् ।

परिपूर्णचिदानन्दस्वरूपेणावतिष्ठते ॥ ४०॥

rūpa varṇādikaṃ sarvaṃ vihāya paramārthavit .

pari pūrṇa cidānanda svarūpeṇa avatiṣṭhate .. 40..

Knower of the highest (i.e. Self) is disidentified with notions of form, one’s varnā and other such objective phenomena. He abides in Self (ātma svarūpa) as pari pūrṇa cidānandam (embodiment of infinite consciousness bliss).  

Note:

These and succeeding verses show how the Knower of Self lives in this world of plurality, despite being established in nonduality.

 

ज्ञातृज्ञानज्ञेयभेदः परे नात्मनि विद्यते ।

चिदानन्दैकरूपत्वाद्दीप्यते स्वयमेव तत्

jñātṛ-jñāna-jñeya bhedaḥ pare na ātmani vidyate .

cidānandam-ekarūpatvāt dīpyate svayam eva tat .. 41.. 

Distinctions like knower-knowledge-known (triad/triputi) are absent in Self, which is pure consciousness-bliss, singular (i.e. nondual) that shines by its very nature.

Note:

The Self is nondual, this is repeated several times so far in this ātma bodha upadeśam. The notions of knowledge, which involve the triad of knower-knowledge-known, no longer apply w.r.t. the knower of Self. The nondual Self can’t be objectified, for it’s the subject. Also, nonduality implies the Self alone Is. (Remember the Is-ness or existence, is Brahman or Self). So, this triad of knowledge is mithyā, to the Knower of the Nondual Self.

 

एवमात्मारणौ ध्यानमथने सततं कृते ।

उदितावगतिर्ज्वाला सर्वाज्ञानेन्धनं दहेत्

evamātmā araṇau dhyānam athane satataṃ kṛte .

uditā avagatirjvālā sarva ajñānendhanaṃ dahet .. 42..

Like stirring fire with churning of arani, constant dhyānam (involving Self as lower arani and mind as upper arani), kindles the fire of knowledge that burns down ignorance.

Note:

Making the Self as lower arani, implies Self is the unmoving, unchanging basis for sādhana & sādhaka. The sādhana consists of training one’s mind to recognize, its inherent nature, as the nondual Self. The jnānā, which arises in the form of recognition of one’s nondual, actionless Self – burn down avidya and the karma undertaken under the spell of avidya. As Sri Krishna says – 4.19 BG: whose actions have been burnt by the fire of knowledge; 4.37 BG: As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes

The simile of arani, is invoked like in  Śruti and it will be a blessing to review them briefly.

•        Making the Atman the (lower) Arani, and OM the upper Arani, by the repeated friction of knowledge, a wise man burns up the bond – Kaivalyōpaniśad v11, Dhyānabindu Upaniśad v22

 

•        By making the body the lower piece of wood and Om the upper piece and through the practice of the friction of meditation, one perceives the luminous Self, hidden like the fire in the wood.- Svet. Up 1.14

 

•      tileṣu tailaṃ dadhinīva sarpir āpaḥ srotaḥsvaraṇīṣu cāgniḥ evamātmā'tmani gṛhyate'sau satyenainaṃ tapasāyo'nupaśyati .- Svet. Up 1.15 ( Like oil in sesame seed, fire in arani (wood), Atma is realized within by satyam and tapas)

 

अरुणेनेव बोधेन पूर्वं सन्तमसे हृते ।

तत आविर्भवेदात्मा स्वयमेवांशुमानिव

aruṇeneva bodhena pūrvaṃ santamase hṛte .

tata āvirbhavet ātmā svayamev aṃśumān iva .. 43.

Like the sun that appears of its own accord, (after) dispelling darkness, the Self too shines upon the rise of knowledge (i.e. consequent to ātma bodha upadeśa śravanam etc.)

Note:

The rise of Sun is a natural outcome, preceded by the destruction of darkness. Similarly, the very process of śravanam, mananam, nididhyāsanam, after receiving ātmabodha upadeśam, will naturally culminate in Self shining forth as – “I am nondual Brahman”. This outcome of ātmabodha upadeśa śravanam, is a foregone conclusion, says āchāryā.

 

आत्मा तु सततं प्राप्तोऽप्यप्राप्तवदविद्यया ।

तन्नाशे प्राप्तवद्भाति स्वकण्ठाभरणं यथा

ātmā tu satataṃ prāptah api aprāpta vat avidyayā .

tat nāśe prāptavat bhāti sva-kaṇṭhābharaṇaṃ yathā .. 44..

Though Atman is an ever-attained (i.e. We are always the Self of the nature of existence-consciousness) yet because of ignorance of its (i.e. “my”) real nature, It, is (misconstrued to be) unrealized. Upon the removal of ignorance (with śraddha poorvaka śravanam of ātma bodha upadeśam) Self is realized to be – ever shining/ever revealed, like the recognition of the kaṇṭhābharaṇaṃ, which was always hanging around the neck (but was mistakenly ignored and searched for)

Note:

This verse reminds us that Self the goal of Brahmavidyā, is lakśyam only so far as textually approaching it as subject matter, when in reality – we are always the Self. All effort consists not in cognitively gaining new insights or experience, but in removing ignorance that is clouding the experience of Being-Consciousness-Infinity, with notions of “I am finite etc.”. So, the goal of Brahmavidyā, is ever attained. The process of spiritual unfoldment, consists of only letting go of clinging to the mistaken notion of reality, w.r.t. the mental superimposition (adhyāsa) of the finite appearances on the infinite Being.

 

स्थाणौ पुरुषवद्भ्रान्त्या कृता ब्रह्मणि जीवता ।

जीवस्य तात्त्विके रूपे तस्मिन्दृष्टे निवर्तते

sthāṇau puruṣavat bhrāntyā kṛtā brahmaṇi jīvatā .

jīvasya tāttvike rūpe tasmindṛṣṭe nivartate .. 45..

Due to error of misapprehension, a ghost is seen instead of a post, similarly jeeva erroneously does not apprehend its Brahman nature (as Infinite Self). Once the real nature of the jeeva, is known the erroneous notion of Jeeva (i.e. limited Self), is removed (& Self alone remains as the infinite Brahman).

Note:

This verse reminds us that the fundamental human problem is ignorance, and the solution is knowledge. The misapprehension of post, (mentally) projects an alternate form namely ghost but once the light is shined upon the post, the ghost vanishes. Similarly, once Vritti jnāna about Self’s infinite nondual nature, is brought into one’s understanding, it clears the misapprehension and the clinging to the little self, vanishes and the eternal Self shines in full glory.

 

तत्वस्वरूपानुभवादुत्पन्नं ज्ञानमंजसा ।

अहं ममेति चाज्ञानं बाधते दिग्भ्रमादिवत्

tattva svarūpānubhavāt utpannaṃ jñānamaṃjasā .

ahaṃ mama iti ca ajñānaṃ bādhate digbhramādivat .. 46..

tattva svarūpānubhavāt ~ By virtue of recognizing the truth about the Self, in the Self – Self-knowledge arises (in Buddhi) thereby putting an end to ignorant notions of “I” and “mine” (i.e. identification with anātma – non-Self). This is similar to how directional disorientation, is immediately removed with right (directional) guidance.

Note:

We have to have a level of preparedness which grants us clarity in what the process of jnāna śravanam constitutes, as per Advaita sampradhāyā. The very process is largely de-conditioning the thinking process, which is Ego-based. The process of de-conditioning, directly attacks the false premise upon which the ego-based living is erected. It constantly reminds us of the original nature of the Self as pure consciousness, by means of Śruti vākya and Śruti anūkūla yukti (or call it vedānta prakriya).

This teaching, allows us to examine our acts of cognition and turn our attention to the underlying principle of existence-consciousness (Self) upon which appearances like thoughts (including idea of ego), body, senses, sense objects, driśya prapancham etc. present themselves. Upon further reflection we arrive at the conviction that Self is the ever-revealed consciousness – not just during acts of cognition, but also between the acts of cognition as mere existence-consciousness. This Self is consciousness and nondual.

Once the buddhi, arrives at this Brahmātma tattvam (i.e. truth about the Self as Brahman), as directly revealed by the ātma bodha upadeśa, buddhi ceases to be approve any idea of separation from Self, as real. This implies tattva svarūpa anubhavam. This is not a new cognitive experience in the internal organ (or mind/buddhi) but abdication of the underlying notion of “separation” or “bheda” (i.e. I, me, mind – all ideas of individuality, limitedness, jeevathvam) in all acts of cognition.

Said in another way, we all have it already – i.e. Self - which is revealing itself in every act of cognition, or between acts of cognition – are existence-consciousness. But we do not recognize its infinite nature as Brahman. This where Śruti comes in and grants us that knowledge of the infinite Self. Once we get the truth about the Self being Brahman, cognitively we don’t change anything (i.e. no new experience) but we now know “I’m am not a limited being, but the infinite Self, i.e. Self is nondual, impartite, timeless, limitless, homogenous, existence-consciousness”.

The comparison in the śloka above, w.r.t. help with directions, to one who is seemingly disoriented (directionally speaking), is to convey the idea that the fundamental problem is not cognitive, but ignorance of the truth. The nondual nature of Self, can be instantly recognized as “I am that” – without a mediate accessory. But it does require a Guru to impart instruction (ātmabodha upadeśa), to the Brahma jijñāsu. Of course, this stamp of conviction that buddhi places on the ātmabodha upadeśa, is not possible unless the antah karana has attained chitta śuddhi, over a course of time. Else the buddhi will be distracted by the past vāsanā (in the form of manas’ sankalpa-vikalpa) and it’s ahamkārā will not be subject to the scrutiny of ātma vichārā, based on ātma bodha upadeśa. The importance of karma yōgā cannot be understated, prior to commencing ātma vichārā, based on ātma bodha upadeśa.

 

सम्यग्विज्ञानवान् योगी स्वात्मन्येवाखिलं जगत् ।

एकं च सर्वमात्मानमीक्षते ज्ञानचक्षुषा

samyag vijñānavān yogī svātman-eva akhilaṃ sthitam .

ekaṃ ca sarvamātmānam īkśate jñānacakṣuṣā .. 47..

The yogi who is samyag vijñānavān (i.e. has realized Himself as the infinite Self, beyond all doubts), sees the entire (appearance of) driśya prapancham in Himself as Himself. Thus, He views the phenomenal world (of appearance), with eye of wisdom (jñānacakṣuṣā).

Note:

This world of names and forms (waves) are mere appearance in ME – the supreme Self (Ocean). Just like the waves are the Ocean, this world of appearance with its relative reality (i.e. tentative name, form) are essentially non-different than Me – the Self. The word essence in essentially non-different, is to be understood as the svarūpa lakśanam of Self – as existence-consciousness-infinity.

 

आत्मैवेदं जगत्सर्वमात्मनोऽन्यन्न विद्यते ।

मृदो यद्वद्घटादीनि स्वात्मानं सर्वमीक्षते

ātmaivedaṃ jagat sarvam ātmanOnyanna vidyate .

mṛdo yadvad-ghaṭādīni svātmānaṃ sarvam-īkṣate .. 48..

Ātmā is verily all these phenomena (world, creation) (for) there is nothing else apart from the Self. Just like pots (& such utensils) are verily seen as clay (in essence), all this is perceived (by jnāni) as Self.

Note:

This verse teaches us as to how a jeevan mukta lives in this world. It’s important for those trying to gain the insight of sarvātmabhāva, to appreciate the fact that duality of names, forms etc., does not vanish from one’s cognition, at the dawn of advitīya-ātma-svarūpa-pratyabhijnyā (recognition of one’s nondual nature-Self). What occurs is a change in perspective, wherein the nondual jnāna manifests as seeing this phenomenon (world of names & forms), as non-different than Self – i.e. as - ātmaivedaṃ jagat sarvam – i.e. I am verily all this. So, what the jnāni gains is the jñānacakṣu, as the previous verse highlighted – this allows him to live freely and his jnāna-niśtā, is in no contradiction to “perceived” duality.

जीवन्मुक्तस्तु तद्विद्वान्पूर्वोपाधिगुणांस्त्यजेत् ।

सच्चिदानन्दरूपत्वात् भवेद्भ्रमरकीटवत्

jīvanmuktastu tadvidvān pūrvopādhi guṇāṃstyajet .

saccidānanda rūpatvāt bhaved bhramara kīṭavat .. 49..

Jeevan Mukta endowed with Self-knowledge (hence āchāryā calls him vidvān), has renounced any identification with vāsanā or gunā (i.e. personality traits in his/her prakriti, prior to dawn of advitīya-ātma-svarūpa-pratyabhijnyā) and appears (from our perspective) to have transformed into (Brahman of the nature of) saccidānanda, just like it appears (to our eye) that the worm has turned into a bhramara

Note:

The worm caught in the grip of the fear of wasp, is constantly plagued by thoughts of the wasp sitting at the door of the cocoon. To the ordinary watcher, the cocoon wraps around the worm and later, out emerges the wasp.  So, it appears, as if the worm turned into the wasp. Āchāryā has used this popular village simile, to convey a simple truth that constant contemplation of the import of the ātmabodha upadeśa, results in the apparent transformation of the ajnāni into jnāni. We must remember that this simile serves the limited purpose of conveying that intense concentration or contemplation, leads to transformation of one’s perspective, not one’s Being.

One is ever the Self, what transforms is the prakriti of the Brahmajigyāsu, w.r.t his/her perspective of what Self is and how this “apparent” duality, is non-different than Self, of the nature of pure infinite-existence-consciousness.

Another key lesson for the Brahmajigyāsu, is the phrase tadvidvān pūrvopādhi guṇāṃstyajet. The knower of reality (vidvān) renounces his earlier erroneous identification with the limited self (i.e. jeeva) –this also severs any sense of ownership to past vāsanā or tendencies (which he used to own, under the spell of avidyā). The jnāni does not regret or sadly mull over his past actions, just like the person waking from the dream, does not regret missing out on his favorite meal that he was about to eat while still dreaming. 

 

तीर्त्वा मोहार्णवं हत्वा रागद्वेषादिराक्षसान् ।

योगी शान्तिसमायुक्त आत्मारामो विराजते

tīrtvā mohārṇavaṃ hatvā raga dveṣādi rākśasān .

yogī śānti samāyukta ātmārāmo virājate .. 50..

Having crossed the ocean of delusion and having killed the rākśasās of raga (attachment to non-Self) and dveśa (aversion to non-Self) the yogi endowed with equanimity and peace, ever reveling in his own Self (alone).

Note:

Attachment is craving for non-Self (whether it be one’s kith, kin, wealth, objects of enjoyment) for enjoyment and similarly aversion is seeking of avoidance of non-Self (whether it be one’s kith, kin, objects which we deem to be source of misery/pain). To the jnāni, who is ever “integrated” & ever “whole” – there is nothing apart from the Self (ātmaivedaṃ jagat sarvam ātmanOnyanna vidyate – verse 48 earlier), hence it’s said he revels in his own Self (ātmārāmo) & that he is seated in his own Self (virājate)

 

बाह्यानित्यसुखासक्तिं हित्वात्मसुखनिर्वृतः ।

घटस्थदीपवत्स्वस्थः स्वान्तरेव प्रकाशते

bāhya anitya sukhāsaktiṃ hitva ātma sukha nirvṛtaḥ .

ghaṭastha dīpavat svasthaḥ svāntareva prakāśate .. 51..

After letting go of the attachment to sensory enjoyments obtained from fleeting external objects and there by withdrawing from external engagements (i.e. attaining nirvrtti) while totally becoming established in the ātma suka, the jnāni shines like the lamp inside the pot – that is content shining inwardly!

Note:

This verse shows the jnāni, established in jnāna niśtā not only has unlimited joy, (ātmārāmo virājate – previous verse) but is never driven to engage with external objects in pursuit of pleasure. He attains pūrnatvam with the Ātmabōdhā upadeśam i.e. He recognizes that “I am the infinite Self”.

 

उपाधिस्थोऽपि तद्धर्मैरलिप्तो व्योमवन्मुनिः ।

सर्वविन्मूढवत्तिष्ठेदसक्तो वायुवच्चरेत्

upādhistho'pi taddharmaih alipto vyoma-vat-muniḥ .

sarvavit-mūḍhavat-tiṣṭhed asakto vāyuvat-charet .. 52..

Despite being (“apparently”) associated with upādhi and their attributes, the munih (jnāni who is ever immersed in the Self) is untainted (by the upādhi), like the space (which is untouched by the names, forms that appear in it). Despite being all-knowing (i.e. ātmaivedaṃ jagat sarvam  - verse 48), he may come across as a fool or he may move about like the wind – unattached (as if having no will of his own).

Note: 

The jnāni, himself may appear to be unremarkable, or worse may appear to be mad, but our limited judgment, is colored by our limited understanding of the superficial patterns in the jnāni’s upādhi – body, mind, intellect etc. As the jnāni goes beyond the injunction of the scriptures, which are meant for one with dehābhimāna (due to belaboring under ignorance of one’s nature as the infinite Self), he may not conform to certain well-established stereotypes.

Another key lesson to be learnt here, is that jnāni’s upādhi may continue for a while to manifest the prārabdha, that originated prior to the dawn of knowledge (i.e. the goal of ātmabodha upadeśa namely advitīya-ātma-svarūpa-pratyabhijnyā ~ recognition of one’s nondual Self).

So, it is not an easy task to determine if one is a jnāni and also we must be careful not to hasten our judgement based on the superficial behavior at upādhi level.

 

This verse is also reminiscent of āchārya’s bhaśyam of the Brihadāranyaka Sruti (3.5.1) – tasmād brāhmaṇaḥ, pāṇḍityaṁ nirvidya bālyena tiṣṭhāset; bālyaṁ ca pāṇḍityaṁ ca nirvidya, atha muniḥ. amaunaṁ ca maunaṁ ca nirvidya, atha brāhmaṇaḥ. sa brāhmaṇaḥ kena syāt. yena syāt tena idṛśa eva ato’nyad ārtam

 

(translation by Swami Mādhavānandaji)…..Therefore the knower of Brahman, having known all about Atman (i.e. pāndityam here is knowledge of Self), should try to live upon that strength which comes of knowledge; having known all about this strength and scholarship, he becomes meditative; having known all about both meditativeness and its opposite (i.e. activity), he becomes a knower of Brahman. How does that knower of Brahman behave? Howsoever he may behave, he is just such….

 

Here we see the jnāni, is called as Brāhmana – which Bhagavatpādā in his bhāśya says “Because he has reached the goal, therefore he is a Brāhmana. a knower of Brahman ; for then his status as a knower of Brahman is literally true”.

He further says in the Bhāśyā (Swami Mādhavānandāji’s translation) – “How does that knower of Brahman behave' Howsoever he may behave. he is just as such- a knower of Brahman.. The expression, 'Howsoever he may behave,' is intended for a tribute to this state of a knower of Brahman, and does not mean reckless behaviour”

उपाधिविलयाद्विष्णौ निर्विशेषं विशेन्मुनिः ।

जले जलं वियद्व्योम्नि तेजस्तेजसि वा यथा

upādhi vilayāt-viṣṇau nirviśeṣaṃ viśenmuniḥ .

jale jalaṃ viyat-vyomni tejastejasi vā yathā .. 53..

Upon dissolving the upādhi (i.e. withdrawing identification with them) the munih, remains as the attributeless all pervading (Self). Just like water (in wave becomes one with) with water (ocean), space (inside pot) with space (outside pot), and light (in the reflective surface - pratibimbā), onto light (of the Sun, which is the bimbā).

Note: 

The focus here is not at the time of death, but here and now – the jnāni, resolves all the driśya prapancham (starting with body, mind, senses, prāna etc.) into Self (i.e. there is nothing other than Self). The upādhi vilayam or resolving the upādhi back into the Self, is same as abandoning the notion that wave is different than the ocean. The wave is always the ocean, what is abandoned is the persistent notion that water has separate existence than the ocean, just because it has a specific name and form. The other examples like space and light, mentioned in the verse, also help us develop insight about the Self, through analogy.

Space analogy, shows the apparent divisions in space, are nothing more than constructs that in reality never divide the space. Despite being “apparently limited by body” the Self is ever the unlimited. The Sun light reflected on different sources causes the appearance of multiple images of the Sun, but in reality there is only one Sun. By resolving one’s upādhi, one in effect resolves all appearances of “non-Self” into the self-same-Self – thus there shines only one Sun – the Self for which there is no rising or setting.

(Next few verses glorify Brahmavidyā while also emphatically declaring that Self is Brahman ~ tadbrahmeti-avadhārayet i.e. know this (i.e. Self) to be Brahman. 

These verses ought to be chanted and mentally assimilated, as jnāna prasāda from āchāryā.)

यल्लाभान्नापरो लाभो यत्सुखान्नापरं सुखम् ।

यज्ज्ञानान्नापरं ज्ञानं तद्ब्रह्मेत्यवधारयेत्

yallābhān-nāparo lābho yatsukhān-nāparaṃ sukham .

yajjñānān-nāparaṃ jñānaṃ tadbrahmeti-avadhārayet .. 54..

There is nothing else of higher attainment than this (i.e. recognizing one’s Self), there is nothing else of greater sukam than this (i.e. abiding in and as the Self), there is nothing else higher to be known than this (Brahmavidyā), know this (i.e. Self) to be Brahman.

 

यद्दृष्ट्वा नापरं दृश्यं यद्भूत्वा न पुनर्भवः ।

यज्ज्ञात्वा नापरं ज्ञेयं तद्ब्रह्मेत्यवधारयेत्

yaddṛṣṭvā nāparaṃ dṛśyaṃ yadbhūtvā na punarbhavaḥ .

yajjñātvā nāparaṃ jñeyaṃ tadbrahmeti-avadhārayet.. 55..

There is nothing else higher than this driśyam (i.e. seeing Self is verily all this), having become this (i.e. brahmavit – knower of Brahman) there is no more birth (i.e. knowledge of Brahman liberates one from rebirth), there is nothing higher to be known than this (i.e. Self), know this (i.e. Self) to be Brahman.

Note:

sa yo ha vai tat paramaṃ brahma veda brahmaiva bhavati - 3.2.9 Mundaka Upaniśad – This Mundaka Śruti reveals that He who knows that highest Brahman becomes even Brahman. The obstacle to Mokśā, is only avidyā (ignorance of the infinite nature of Self), so once a person knows Self as Brahman and that ātmaivedaṃ jagat sarvam (as told by āchāryā in verse 48), he is indeed liberated. There is nothing higher to be known, other than Brahmavidyā since it reveals that (Self is Brahman) by knowing which everything else becomes known (as non-different than Self).

 

तिर्यगूर्ध्वमधः पूर्णं सच्चिदानन्दमद्वयम् ।

अनन्तं नित्यमेकं यत्तद्ब्रह्मेत्यवधारयेत्

tiryak-ūrdhva-madhaḥ pūrṇaṃ saccidānandam-advayam .

anantaṃ nityamekaṃ yat tadbrahmeti-avadhārayet.. 56..

That which pervades above, below and everywhere is (verily) the pūrnam (all-encompassing totality) of the nature of existence-consciousness-bliss-nondual-infinite-eternal-One, know this (i.e. One ~ Self) to be Brahman

 

अतद्व्यावृत्तिरूपेण वेदान्तैर्लक्ष्यतेऽद्वयम् ।

अखण्डानन्दमेकं यत्तद्ब्रह्मेत्यवधारयेत्

atad-vyā-vṛttirūpeṇa vedāntaih-lakṣyate-advayam

akhaṇḍānandam ekaṃ yat tadbrahmeti-avadhārayet .. 57..

Through the ātmabodha vedānta upadeśa (which is vṛttirūpeṇa), is revealed the nondual, indivisible, bliss and One, know this (i.e. One ~ Self) to be Brahman.

 

अखण्डानन्दरूपस्य तस्यानन्दलवाश्रिताः ।

ब्रह्माद्यास्तारतम्येन भवन्त्यानन्दिनोऽखिलाः

akhaṇḍānanda rūpasya tasyānanda lavāśritāḥ .

brahmādyāh-tāratamyena bhavanti-ānandino-akhilāḥ .. 58..

Brahma and other deities partake of a small portion of the infinite-indivisible bliss (of Brahman, which can be known as the Self), and become blissful as a result.

 

तद्युक्तमखिलं वस्तु व्यवहारश्चिदन्वितः ।

तस्मात्सर्वगतं ब्रह्म क्षीरे सर्पिरिवाखिले

tadyuktam akhilaṃ vastu vyavahāraścid-anvitaḥ

tasmātsarvagataṃ brahma kṣīre sarpir-iva-akhile .. 59..

All objects are pervaded by It (i.e. consciousness). All transactions (i.e. cognitions) are possible due to It (i.e. consciousness). This (i.e. consciousness) is all pervading Brahman, even as butter permeates milk.

 

अनण्वस्थूलमह्रस्वमदीर्घमजमव्ययम् ।

अरूपगुणवर्णाख्यं तद्ब्रह्मेत्यवधारयेत्

ananu-asthūlam-ahrasvam adīrgham ajam avyayam .

arūpa guṇa varṇākhyaṃ tadbrahmeti-avadhārayet .. 60..

It is neither tiny nor gross nor short nor long, unborn, changeless, formless, devoid of gunā or varna. Know this (i.e. It ~ Self) to be Brahman

Note:

Compare with following Śruti and Smriti vākya.

yat tad adreśyam, agrāhyam, agotram, avarṇam, acakṣuḥ-śrotraṁ tad apāṇi-padam, nityam vibhum sarva-gataṁ susūkṣmaṁ tad avyayam yad bhūta-yonim paripaśyanti dhīrāḥ - Mundaka – 1.1.6

That which cannot be perceived, which cannot be seized, which has no origin, which has no properties, which has neither ear nor eye, which has neither hands nor feet, which is eternal, diversely manifested, all-pervading, extremely subtle, and undecaying, which the intelligent cognized as the source of the Bhūtas

vēdāvināśinaṅ nityaṅ ya ēnamajamavyayam – 2.20 (Gita)

Whosoever knows Him to be indestructible, eternal, unborn and inexhaustible.

mūḍhō.yaṅ nābhijānāti lōkō māmajamavyayam 7.25 (Gita)

This deluded world does not know Me who am birthless and undecaying.

 

anāditvān nirguṇatvāt paramātmāyam avyayaḥ– 13.32 (Gita)

unattached, yet supporting all; devoid of qualities, yet their experiencer,

 

यद्भासा भास्यतेऽर्कादि भास्यैर्यत्तु न भास्यते ।

येन सर्वमिदं भाति तद्ब्रह्मेत्यवधारयेत्

yadbhāsā bhāsyate arkādi bhāsyaih-yah tu na bhāsyate .

yena sarvamidaṃ bhāti tadbrahmeti-avadhārayet .. 61..

That (i.e. consciousness) shining lends luminescence to Sun and the rest, but cannot be illumined by anything else. That (i.e. consciousness) by which all this shine, know this (i.e. consciousness ~ Self) to be Brahman.

Note:

The following Śruti revelation is relevant to contemplation on this verse.

na tatra sūryo bhāti na candratārakaṃ nemā vidyuto bhānti kuto'yamagniḥ .

tameva bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti - Katha Upaniśad - 2-2-15.

There the sun shines not, nor do the moon and the stars, nor do these lightnings. How (then) can this fire (shine)? Everything shines after Him that shines. By His light shines all this.

 

स्वयमन्तर्बहिर्व्याप्य भासयन्नखिलं जगत् ।

ब्रह्म प्रकाशते वह्निप्रतप्तायसपिण्डवत्

svayam antarbahih-vyāpya bhāsayan akhilaṃ jagat .

brahma prakāśate vahni-prataptā-yasa-piṇḍavat .. 62..

It pervades in and out and illumines entire jagat (i.e. changeful universe). Brahman shines like fire, and it lends its fiery glow to the world (just like fire makes iron ball red-hot)

Note:

Always remember world exists, due to existence-consciousness which is Brahman. If existence-consciousness is removed – there is no world appearance. Just like fire briefly lends its qualities to the red-hot-iron, world retains its apparent existence, ONLY due to Brahman, whose essential nature is Sat (existence)

 

जगद्विलक्षणं ब्रह्म ब्रह्मणोऽन्यन्न किंचन ।

ब्रह्मान्यद्भाति चेन्मिथ्या यथा मरुमरीचिका

jagad vilakṣaṇaṃ brahma brahmaṇo'nyanna kiṃcana .

brahmānyat-bhāti chet-mithyā yathā marumarīcikā .. 63..

This world (appearance) indicates Brahman (as the real existence). There is nothing other than Brahman (i.e. it’s advayam). If anything appears to shine, apart from Brahman, its mithyā, just like mirage (appearing on a desert).

Note:

This is an important definitional verse, for understanding the term Mithyā.

Mithyā is not absolute non-existence, but the name given to the “appearance”, which our senses experience and mind records as memory. The nature of the “appearance” cognized, has name-form component and also the “existential” component (we discussed this during verse 27 notes). This “existential” component is not intrinsic to the “appearance”, its only incidental or rather borrowed. Borrowed from what? From the Self, whose essential nature is “existence” – Sat, which is immutable, eternal. So, āchāryā teaches us, how to look at this “appearance” called the world. He gives it a carefully selected name – “mithyā”.  This “appearance” of the world, rests upon the “existence” – Self, like the “appearance” of the snake, rests upon the rope. 

 

दृश्यते श्रूयते यद्यद्ब्रह्मणोऽन्यन्न तद्भवेत् ।

तत्त्वज्ञानाच्च तद्ब्रह्म सच्चिदानन्दमद्वयम्

dṛśyate śrūyate yadyat-brahmaṇo'nyanna tadbhavet .

tattvajñānācca tadbrahma saccidānandam advayam .. 64..

Know all that is perceived and heard (i.e. part of the appearance=universe) is verily Brahman and nothing apart from it. After having obtained this tattva jnāna, one recognizes Brahman as the nondual existence-consciousness-bliss.

 

सर्वगं सच्चिदात्मानं ज्ञानचक्षुर्निरीक्षते ।

अज्ञानचक्षुर्नेक्षेत भास्वन्तं भानुमन्धवत्

sarvagaṃ saccidātmānaṃ jñānacakṣur nirīkṣate .

ajñāna cakṣuh na eekṣeta bhāsvantaṃ bhānum andhavat .. 65..

The all-pervading Self of the nature of existence-consciousness, is known through eye of wisdom (jñānacakṣu obtained through ātmabodha upadeśam). But one devoid of this eye of wisdom, does not see the resplendent Self (whose brahma svarūpa lakśanam is revealed by ātmabodha upadeśam), just like the blind unable to see the sun.

 

श्रवणादिभिरुद्दीप्तज्ञानाग्निपरितापितः ।

जीवः सर्वमलान्मुक्तः स्वर्णवद्द्योतते स्वयम्

śravaṇādibhih-uddīpta jñānāgni pari tāpitaḥ .

jīvaḥ sarvamalāt muktaḥ svarṇa vat dyotate svayam .. 66..

Through śravanam & so forth (i.e. mananam, nididhyāsanam), is kindled the jnānāgnih (fire of knowledge), the heat of which removes all the impurities of the jīvaḥ, just like smelting of gold frees it from impurities.

Note:

Jnāna burns the impurities (accrued by performing actions under the spell of ignorance of one’s infinite nature) by fundamentally removing ajnāna (i.e. ignorance of one’s infinite nature as nitya, śuddha, buddha, mukta, ātma svarūpam). By removing the owner of vāsanā, the vāsanā are rendered ineffective for fruition.

 

bahavō jñānatapasā pūtā … purified by the fire of knowledge Gita (4.10)

 

jñānāgnidagdhakarmāṇaṅ tamāhuḥ paṇḍitaṅ budhāḥ (4.19) whose actions have been burnt by the fire of knowledge,–him the wise call a sage.

yathaidhāṅsi samiddhō.gnirbhasmasātkurutē.rjuna.
jñānāgniḥ sarvakarmāṇi bhasmasātkurutē tathā৷৷4.37৷৷ Gita

37. As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ashes!

 

हृदाकाशोदितो ह्यात्मा बोधभानुस्तमोऽपहृत् ।

सर्वव्यापी सर्वधारी भाति भासयतेऽखिलम्

hṛdākāśa udito hi-ātmā bodha bhānustamō-apahṛt .

sarvavyāpī sarvadhārī bhāti bhāsayate akhilaṃ .. 67.. 

This Self arises from the heart-space and like sun of knowledge, it destroys all darkness (i.e. seeing duality as apart from Brahman). It (i.e. Self) is all pervading, basis of everything, self-shining, it reveals everything.

Note:

Self is of the nature of jnāna. But this svarūpa jnāna (of Atman), by itself does not destroy avidyā, if so there can be never be any avidyā for anyone endowed with consciousness. What is meant here by āchāryā is Self-recognition of the form of “I am Brahman” (also called akandākāravritti), arises from within, upon ātma bodha upadeśa śravanam etc. This real (infinite) “I” arises from the same space, from which arises aham sphūrti (Self-awareness). First part of the verse speaks about the Ātma bodha, which culminates in realization. The second part of the verse, speaks about the Ātman, which is the basis for everything, including the Ātma bodha upadeśa.

 

दिग्देशकालाद्यनपेक्ष्य सर्वगं

शीतादिहृन्नित्यसुखं निरंजनम् ।

यः स्वात्मतीर्थं भजते विनिष्क्रियः

स सर्ववित्सर्वगतोऽमृतो भवेत्

 

dik-deśa-kālādi-anapekṣya sarvagaṃ

śītādi-hṛnnityasukhaṃ niranjanam .

yaḥ svātmatīrthaṃ bhajate vi-niṣkriyaḥ

sa sarvavit sarvagato-amṛto bhavet .. 68..

That which is not dependent on direction, time, space and is available everywhere. That which is not affected by heat/cold and is source of inner joy and is taintless. By worshipping at that Ātmatīrthaṃ, in his (very) Self (i.e. here and now) after renouncing actions (that take us away from taking a dip at this Ātmatīrthaṃ), one becomes all-knowing (ātmaivedaṃ jagat sarvam – verse 48), all-pervading (sadā sarvagatah api ātmā – verse 17, sarvagaṃ saccidātmānaṃ - verse 65) and immortal.

Note:

Here Ātmatīrthaṃ, refers to the Self – eternally available to us – here and now. Worshipping at the Ātmatīrthaṃ, implies paying undivided attention and devotion to the Ātmabodha upadeśam.

 

.. iti śaṃkarācāryaviracita ātmabodhaḥ samāptaḥ ..

Śri Rāmakriśnārpanamastu