Self-Knowledge is the knowledge about the real nature of the Self

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Tattavabodha means Self-Knowledge, which means Knowledge about the real nature

of the Self. Self-Knowledge is the Ultimate Knowledge knowing which everything

will be known. This knowledge can be got by constant practice of Vedantic

Sadhana of Sravana, Manana and Nidhidhyaasana. In this work of Shankara, he

explains some of the basic terms that are used in the Upanishads and thus

helping to understand the import clearly.

 

In the invocation verse, after prostrating to Vasudeva, Shankara gives the

anubandha chathushtayam of the work. The anubandha Chathushthayam is Vishayam:

Self-Knowledge Prayojanam: Dukha Nivvritti and Sukha Praapti Adhikaari:

Mumukshu, a person who has burning desire to get liberated Sambandham: learning

of this work, reflecting and contemplating on the same.

 

We can divide this work into 5 topics

1. Sadhana Chathushtayam

2. Atma anatma vivekam, Discrimination between Atman and Anatman

3. Creation

4. Tat tvam Asi

5. Karma and freedom from Karma

 

1. Sadhana Chathushtayam:

 

Shankara doesn't start with the explanation of Atman straightaway. He first

gives the four fold qualifications which a seeker should be endowed with,

without which one will not get the full benefit of learning. For any knowledge

one should possess some eligibility criteria without which one will not get full

benefit. When a 3rd Standard student tries to attend a 10th Standard mathematics

class, he will not gain much from it and though he may spend hours together in

the class. In the same way, to apprehend and assimilate the teachings of Guru

properly the seeker should possess these four fold qualifications. The four fold

qualifications are:

 

i. Vivekam or discrimination: A seeker should be able to discriminate between

the Real and Unreal things. As per Scriptures, there is only one Real thing

which is Ultimate Reality of Brahman and rest all are Unreal.

 

ii. Vairagyam or dispassion: By proper discrimination between real and unreal

things, the seeker will lose all the desires of the world and will have intense

desire towards the Ultimate Reality.

 

iii. Shamaadhi Shatka Sampathih: There six disciplines which one should have:

 

a. Shama: control of mind

b. Dama: control of senses

c. Uparama: withdrawl of senses

d. Titiksha: Endurance to the opposites like heat-cold etc

e. Shraddha: faith in the words of Guru and Vedanta

f. Samadhanam: Single-pointedness

 

iv. Mumukshuthvam: Intense desire to get liberated

 

Only when a seeker possess all these four fold qualifications, he will be able

to apprehend the reality very clearly. Till then, the seeker has to continuously

practice.

 

2. Atma Anatma Viveka:

 

After giving the four fold qualifications, he defines atman and anatman. Atman

is real and Anatma is unreal. Then what is Atma and Anatma? Atma is that which

is different [to the] gross, subtle and causal body, which is beyond the five

sheaths, which is the witness of all the three states of experience, which is of

the nature of Existence-Consciousness-Bliss. When it said that Atman is

different from gross, subtle and causal body, then these bodies represent the

anatmas. After giving the definition of Atman and Anantman, he explains 3 types

of body, 5 sheaths, 3 states of experiences and also the nature of the Self.

 

i. The 3 types of body are gross, subtle and causal body.

 

The gross body and subtle body is formed from the five elements only, but gross

body is formed after the process called Panchikaranam whereas subtle body is

formed before the process called panchikaranam. Both the bodies are the result

of good deeds done in the past births. Gross body undergoes six modifications

like asthi (existence), Jayathe (birth), vardhathe (growth), viparinamathe

(maturity), apaksheeyathe (decay) and vinashyathi (Death). Subtle body has 17

parts. 5 organs of perception (Ear, Eye, Tongue, Skin and Nose), 5 organs of

action (Speech, Hand, Leg, Excretion and Genital), 5 Vital air (Prana, Apana,

Vyana, Udana and Samana), Mind and intellect. Causal body is of the nature of

ignorance, which is beginningless and inexplicable. Causal body is the cause of

other two bodies.

 

ii The 5 sheaths of the body are:

 

a. Annamaya Kosa or Food Sheath: The food sheath is the gross body, which grows

by food and goes back to earth

b. Pranamaya Kosa or Vital Air Sheath

c. Manomaya Kosa: The mind and five organs of perception.

d. Vijnaanamaya Kosa: The intellect and five organs of perception

e. Anandamaya Kosa: Ignorance along with the vrittis of the mind (Priya, moda

and pramoda).

 

iii The 3 states of experience

 

a. Waking State: The state in which all the 3 bodies are present. In this state,

the sense organs are active and percieves the objects of the world as per the

direction of the mind. Self identified with the waking world is called Viswa

 

b. Dream State: In this state, the mind projects a world similar to the waking

world which is nothing but the impressions formed by the transactions during the

waking state. Self identified with the dream world is called Taijasa

 

c. Deep Sleep State: The state in which there is no duality whatsoever and

happiness along with ignorance is Deep sleep state. The Self identified with

deep-sleep state is called Prajna

 

iv Nature of Self

 

a. Sat: Sat is that which exists on all the three periods of time. Self alone

exists on all three periods of time. All the names and forms that are seen is

only an illusion in the Self. When the names and forms are removed from all the

objects of the world, what remains behind is only Self. Whenever we say " The

book is " , " The computer is " , the 'is-ness' reveals the Existence principle of

the Self

 

b. Chit: Chit is Consciousness through the objects [that] are known. When we say

something exists, it means that we are conscious about the object. Thus

Existence is known through Consciousness.

 

c. Anandam: Since there is Self alone present, there is no duality at all to

desire for, to work for and experience happiness or sorrow. Since there is

nothing else apart from the Self, it is ever complete and hence ever blissful.

 

3. Creation:

 

Initially before the creation started there was only Brahman. Maya is the

illusory power of Brahman from which the five subtle elements are born. The five

subtle elements are space, air, fire, water and earth. Maya has 3 gunas namely

satvam, rajas and tamo guna.

 

i. From the Satvic portion of subtle elements are born the organs of perception,

Ear is born from the Satvic aspect of Space, Skin from Air or Vayu, Eye from

agni, Tongue from water and Nose from earth. From the total Satvic content of

the five elements are born the Anthahkaranam or inner instrument. Antahkaranam

consists of 4 aspects, Mind (doubting nature), intellect (deciding nature), ego

( " I am the doer " nature) and memory (thinking faculty)

 

ii. From the Rajasic portion of subtle elements are born the organs of action.

From the rajasic aspect of space is born the speech, hand from air, leg from

fire, genitals from water and anus from earth. From the total Rajasic content of

the five elements are born the five vital air.

 

iii. From the Tamasic portion of the subtle elements are born the gross body

after the process of Pancheekaranam.

 

4. Tat tvam Asi:

 

Before explaining about the identity between Jiva and Iswara, Shankara explains

about the term Jiva and Isvara and their respective natures:

 

i. Jiva is the reflection of Brahman on the intellect which identifies itself

with the gross body and always has the notion that he is different from Isvara.

Jiva is Consciousness limited by Avidya [ignorance about the Self].

 

ii. Isvara is the reflection of Brahman in Maya. Isvara always abides in the

Ultimate Reality of Brahman. Isvara is Consciousness limited by Maya. Jiva by

nature always thinks that he is different from Isvara and as long as there is

this notion, he always goes from birth to birth in the ocean of Samsaaram.

Therefore the only solution to the problem is knowing clearly that there is no

difference between Jiva and Isvara.

 

Then a question was raised as to how Jiva and Isvara can be identical

though having contradicting natures; Jiva [is] endowed with ego and limited

knowledge whereas Isvara is without ego and all-knowing. To this Shankara gave

the answer [that] the direct meaning of the word Jiva is the one who identifies

himself with body and mind complex, but essentially he is Pure Consciousness. In

the same way, though Isvara has the qualities as all-knowing and all-pervading,

essentially Isvara is also of the nature of Pure Consciousness. Thus, though

literally they both seem to be having totally contradictory character,

essentially both are identical as both are Pure Consciousness. When a person

knows this identity very clearly that Ultimate Reality of Brahman is his very

nature, he is known as Jiva Muktha. Just as one has the strong conviction that

he is human in the same way, the Jnaani has the strong conviction that he is

Brahman. By experience, he knows clearly that he is nothing but Brahman. Such a

person is free from the Karmas.

 

Karma and Freedom from Karma:

 

There are three types of Karma.

 

i. Sanchita Karma: Karma that got accumulated over millions and millions of

births

 

ii. Prarabdha Karma: A part of Sanchita karma which has started giving fruits in

the current Janma

 

iii. Agami Karma: The karma that are done in the current janma and results are

stored for future janmas.

 

When a person gets clear conviction that " I am Brahman everything else is only

an illusion in the Reality " , he crosses over the Samsaaram. The karma phalams

are only for the doer and since doer vanishes after the dawn of knowledge, there

is no karma phalams as well. Such a person always revels only in the bliss of

the Self. Such a jnaani may live in the world just like any other person in the

world or may even take resort to forest, but such a person always revels in the

bliss of the Self. Therefore it is not right to judge any person by the way he

behaves in the world. Shankara goes on to say, when a person does something good

to a Jnaani all the good karmas of the Jnaani the other person will get. On the

other hand, if a person hurts or teases or abuses a Jnaani then all the bad

karmas would go to the person. The person may do it intentionally or

unintentionally, if he does bad action to a jnaani like teasing or abusing, he

would get the bad karmas of the Jnaani. Therefore, though Jnaanis are not

respected as Gurus, but still it is always better to avoid disrespecting them

whether in their presence or in their absence. But Jnaani will always remain

unaffected, and will always revel in the Bliss of the Self.

 

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