A perspective - 17

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tat tvam asi – VIII

 

We have addressed most of questions pertaining to the topic including what

exactly involved in self-realization and the relevance of Nidhidhyaasana.

Shravana involves listening to the scriptures under a competent teacher for a

prolong length of time until one is convinced of the advaitic nature of the

reality and significance of the tat tvam asi statement. Reflecting on the

teaching or manana ensures clarity in understanding without any doubts.

Conviction arises only when it is understood as a fact and not just as thought

or good idea. Self-Knowledge with conviction removes only self-ignorance.

However, knowledge does not remove ignorance generated vaasanaas. Thus knowledge

removes both sanchita and aagaami karmas, since notional kartRitva bhaava i.e.

notion that I am a doer is sublimated with the knowledge. However the praarabda

karma that was the root cause for the birth of that particular BMI of jiiva

remains until that BMI drops out. These vaasanaas

propel at body, mind and intellect levels desires and actions in the world..

Hence jnaani who has understood that I am is the pure existence-consciousness

can remain as the witnessing consciousness, witnessing the drama occurring at

the BMI level. In order not to get carried away by the habitual actions and

involvements due to vaasanaas at the BMI level, one has to constantly keep the

knowledge in the mind until that awareness of the knowledge itself become

habitual for the mind. Nidhidhyaasana is essentially developing that habitual

understanding of my true nature by abhyaasa and vairaagya or constant practice

and detachment to the worldly affairs. This involves internalizing the

knowledge that I am sat-chit-ananda swaruupa, and everything that is occurring

at transactional level is only mityaa or superimposition on the reality that I

am, and therefore can never disturb me, the existent-conscious entity. That

niShTa or firm abidance in that knowledge

is what is called jnana niShTa or brahma NiShTa or aatma NishTa. That

everything that I perceive is mithyaa has to get ingrained during all

transactions that are propelled by vaasanaas that were accumulated due to

ego-centric actions performed when I was ignorant. This is done until the

praarabda gets neutralized. There are two factors that keep the BMI of a jnaani.

One is the praarabda of the BMI and the other is the samashTi (combined) karma

of all others who are in need of a realized master for their evolution.

 

A typical question that is asked is – does jnaani posses praarabda? This can

be answered at two levels. The first answer is no, jnaani does not have it –

Nay, even ajnaani does not have it either. Praarabda and vaasanaas belong to the

lower prakRiti, that is, at the BMI level. Hence BMI has praarabda. Jnaani

witnesses the praarabda operating on the BMI level. BMI by its very nature

undergoes all the six modifications, and jnaani witnesses that as a part of

entertainment or liila or vibhuuti of the Lord.. ajnaani also, in reality, does

not have praarabda either but by identification with his BMI the praarabda of

the lower prakRiti is taken to be his own – due to ajnaana or ignorance. Hence

from the point of a ajnaani, he has praarabda since he superimposes the

praarabda of his BMI on to himself and therefore it belong to him, like the

fellow who wants to carry the heavy box on his head, while sitting in a train in

order to relieve the train from

carrying that burden.

 

The second level of understanding is that when I understand that I am Brahman, I

–become- Brahman (brahavit brahma eva bhavati is the ShRiti). Hence the BMI

that is available with its praarabda is now utilized by Brahman that I am. Since

I am full and happy all by myself, whatever I do now using the BMI is not

motivated to gain happiness but only for the benefit of the Brahman, that is,

for the totality. Thus all actions will be for loka kalyaanam only. Iswara is

now pleased to use the BMI of a jnaani to help those seekers who are ready and

are in need of a teacher. Scripture says any sincere student who approaches the

teacher with humility has to be taught. Hence it is said that only because of

divine grace one is lead to a proper teacher that helps him in his evolution.

Thus the demands by the samaShTi vaasanaas or desires of many mature saadhaks

help in maintaining the BMI of a realized master. From the point of ajnaani,

jnaani is performing action

including teaching, etc. However, jnaani knows as part of his jnaana that

prakRiti is acting under his blessing – prakRityaivaca karmaani kriyamaanaani

sarvasaH| yaH pasyati tadaatmaanam akartaarma sa pasyati – says Krishna. All

actions are done by prakRiti alone and whoever sees this fact and recognizes

that he is never a doer, he alone sees the truth.

 

We have discussed exhaustively how the knowledge takes, including the

self-knowledge. Mind is required to know that I am not the mind. In fact mind

alone can say that I am not the mind, just as ring, while being a ring, says

that I am not the ring but I am the gold that supports the name and a form of

the ring. The denial of false or superficial self is required to establish

oneself in the true self. neti, neti statement of the scriptures emphasize this.

The processes can be summarized follows. The existence-consciousness that I am

is all pervading. It-as though- enters into the BMI as jiiva in order experience

the world of objects to exhaust the vaasanaas accumulated in the past lives.

With reference to BMI, we can call this as pure witnessing consciousness,

saakshii and what is witnessed is saakshyam. The ever self-effulgent witnessing

consciousness enlivens the mind by illuminating the mind. Thus mind reflects the

light of consciousness and in the

process, 1. mind itself becomes known as an object and 2. by its very subtlety

it reflects the sentiency also. The mind being a subtle matter, and is inert or

jaDam; but it becomes dynamic and sentient in the presence of consciousness.

This reflecting consciousness in or by the mind is called chidaabhaasa. It is

essentially ego or ahankaara. In the process of this reflection of the light of

consciousness, neither saakshii nor the mind is affected. The relation between

the two is called avabhaasya-avabhaasaka sambandha – illuminator-illuminated

relationship. Actually this is relations-less relationship because ontologically

they belong to two different degrees of order. Saakshii has nothing to do with

illumination or sentiency of the mind. Hence mind and its modifications can

never affect the saakshii. Mind and the world are anaatma or not-self with

properties characteristics of: 1. inertness, (jaDatvam), 2. ability to be an

object for knowledge since

it has properties (dRisyatvam or jneyatvam or saguNatvam or one which has

attributes) 3. changeability (savikaaratvam) and 4. limitedness

(paricchinnatvam) also expressed as aagamaapaayitvam or that which comes and

goes as they are spatially, temporally and object-wise limited. Most

importantly, they have no independent existence. Not only for their revelation,

even for their existence, they are - as though- supported by the absolute

existence that I am. In fact, their existence is established only by the

knowledge of their existence directly or indirectly by saakshii.

 

The sequence of the process is summarized here for clarity. From the point of

paaramaarthikam – there is nothing other than I am which is pure sat chit

ananda swaruupam – All the discussion should stop there. From the point of

vyaavahaarika (essentially in the field of muula avidya), in the language of

Swami Paramarthanandaji, we have either a binary format i.e aatma and anaatma or

triangular format (jiiva-jagat-Iswara). When the light of consciousness the self

gets illumined by the mind, the self that I am take the role of a saakshii and

mind is object known. Saaskhii is now – as though – a knower or pramaataa

and mind is prameyam or object that is known. Mind, now using the borrowed light

and consciousness from the Saakshii, now becomes a pramaataa or knower in

knowing the world of objects. One can say mind (ahankaara) is a knower or

Saakshii indirectly via the mind and the senses as knower. As we discussed, it

is like objects are known in

the full moon light which is actually reflected light from the sun. Moon and

the world of objects are ontologically in par. Therefore in this process both

the mind and the world can get mutually affected by the process. Mental moods

can change based on what I see, and what I see can influence the world of

objects. This mutual vikaaratvam or modifications is part of the natural process

and influenced by the vaasanaas or acquired tendencies of the mind. Sureswara

says we have two types of relations between mind and the world – one is

reflecter-reflected or avabhaasya- avabhaasaka sambandha similar to saakshii and

the mind, and the other is depending on the purity of the mind the objects of

the world will be viewed with the attitude of likable or unlikable or

indifferent. Here the reflected consciousness by the mind (chidaabhaasa or

ahankaara) affects and affected by the world of objects by the coat of likes and

dislikes. It can become a cause of

samsaara if I do not shift my attention from chidaabhaasa or ego to chit or the

illuminating or witnessing consciousness or saakshii that I am. The interactions

gets neutralized only when I understand clearly that I am the basis or

substantive for mind and the world of objects, as every object is nothing but

specific attributes characteristic of the object superimposed on the substantive

the pure existence. As we discussed in the last post, the perceptuality

condition involves the existence of the object gets united with the

consciousness of the subject, for me to become conscious of the existence of the

object. The world of the objects has to join the subject that I am to have

subject-object relation, for knowledge of the objects to take place.

Self-knowledge on the other hand involves shifting my attention from the

attributive contents of the thought (or indirectly object) to the reflected

light of consciousness that I am as I become conscious of the

thought or the object. Hence in the understanding of tat tvam asi statement of

the scriptures, I understand I am the saakshii and also I understand I am the

basis for saakshyam or the world of objects. Thus I am the substantive existence

for both the subject and the object and I am conscious entity enlivening or

illumining the entire world of objects – tasya bhaasa sarvam idam vibhaati –

says the scripture.

 

Jiivan mukta: There is lot of confusion in terms of jiiva mukta and even

classification in terms of the degrees in jiivan mukta status. If we understand

correctly what is involved in self-realization, all the confusions get resolved.

Let us understand the basic fact - The nature of the reality does not depend on

someone’s opinion or assertion, whoever that someone may be. To point out the

nature of reality, which is not accessible to direct perception or logical

deduction, scripture alone becomes a pramaaNa. However once the knowledge takes

place using the pramaaNa, the knowledge itself is independent of pramaaNa –

hence scriptures declare that the truth is aprameyam. This knowledge is not an

objective knowledge, since for any objective knowledge no final word exists, as

one investigates more, lot more opens up for investigation. For

self-knowledge, the self is the final; and that self is self-existing,

self-conscious and therefore

self-revealing. What is required is to train the mind to see the ever present

truth as truth. That training for the mind is acquired through – shravana,

manana and nidhidhyaasana.

 

Self-realization is therefore recognition that I am pure

existence-consciousness-limitless, satyam, jnaanam, anantam Brahma. In that

realization, I recognize I am ever free or I am nitya mukta swaruupam. It is a

clean recognition of the truth, and not becoming something, which means I am all

the time nitya mukta or eternally liberated even when I was thinking I am bound.

Once I recognize that I am nitya mukta swaruupa – eternally liberated soul

then any differences in the mukti becomes superfluous. There cannot be jiivan

mukta liberation while living with BMI and videha mukta liberation after

dropping the BMI or krama mukta or progressive liberation, once I recognize that

I am nitya mukta swaruupaH, eternally liberated. There cannot be any gradations

in jiivan mukta once I have realized that I am pure sat chit ananda swaruupa.

That means I am ever liberated, not just after gaining jnaanam but even when I

have ajnaanam about myself. Any gradations in

liberation are like making dvaita in advaita. Then what are the gradations

mean? The gradations are not in mukti itself, but in the degree to which I am

fully abiding in that knowledge – that is in jnaana niShTaa. Again, it is not

gradations in the knowledge itself. I cannot have half rope and half snake

situation. Understanding that I am Brahman is full and complete, if I am able

to use the proper means of knowledge or pramaaNa. Where the gradations can

occur is only in the internalization of that knowledge or where due to habitual

notions arising from the pressure of the ignorance-generated lingering

vaasanaas, which make me forget my true identity. Hence the scriptures say that

Nidhidhyaasana is required. Nidhidhyaasana is not a means of knowledge or

pramaaNa. That is, no new knowledge will take place by that process. It

eliminates the habitual notions due to the past karmas so that knowledge can

become firm and abiding. We are reminded of Mr.

Jones story wherein Mr. Jones got the feeling that he is a rat than a man.

After several sittings with his psychologist he understood that he is a man and

not a rat. After that knowledge he went back home and to his horror he saw his

cat waiting for him. He ran back to the doctor saying that he understood he is a

man and not a rat, but he is not sure if the cat knows that he is a man and not

a rat. That I am nitya mukta swaruupaH does not depend on others certifying it.

It is a fact and not a belief. Like any other fact as in the statement – light

travels at the speed of 186,000 miles per hour. One, who knows, knows it. In

contract self-knowledge is a subjective understanding, no one else can know

whether other person is jiivan mukta or not. We have posts claiming that this

saint is realized therefore what he says is true, etc. This is not a disrespect

of any body but the fact of the matter is no one else can declare that other has

realized or not

realized. A realized soul normally does not declare he has realized, only

because it is useless to declare or no one will believe it anyway – because

everybody has some concept what realization means and others do not appear to

meet those notions. We listen to all saints as long as what they say agrees with

sRiti, yukti and anubhava, scriptures, logic and ones own experience – in that

order. Hence Shankara says discriminative intellect is essential in the field

of Vedanta, since we have several darShaNaas or philosophies, all given by

saints and sages of the yore. Many of them are based on Vedas. Every

daarShanika or philosopher is convinced that he is right and others are wrong.

Everyone of them is considered as avataara purusha or Lord incarnate, by those

who believe in that. We can not have truths that contradict each other

(interestingly this question is addressed by Sureswara in his Naiskarmya

siddhi). Hence aham brahmaasmi has to be

understood as a fact not as a philosophical position, subject to various

interpretations. That I am Brahman has to be understood as a fact,

notwithstanding any objections or counter objections or beliefs. Hence JK says

it is an understanding as an understanding as a fact and not as understanding as

understanding as a thought. I cannot tell if others are realized or not, but how

about myself?

 

Is there a litmus test to test myself, whether I have realized or not? Cha.. Up

6th chapter provides a test, if someone wants to take it. A suspected thief was

brought in before a king with an accusation that he stole the money, but the

person denied it. Since there are no other witness to prove the innocence of the

accused, King orders a red hot iron plate and asks the accused to touch it. If

he gets burned, then he is not telling the truth. That means he is a real thief.

In addition to getting burned, he will be punished by the King. If he does not

get burned it implies that the truth is protecting him (like an insulating

gloves). He will be immediately released and will be sent back with honors. If

any body wants he can take this test to see if he is realized or not. Shankara

provides an interpretation of this. If one has realized that means he

understood that He is nitya mukta swaruupaH. With that understanding when he

makes a contact with the

burning hot-world, he will never get burned. Not only he will enjoy the world

as a sport as long as he lives but he will not be reborn. If I have not

realized, then I will get not only burned by the contact with the burning world,

but also I will be born again and again to get burned. Essentially, once I have

understood my real nature, I understand the world is mithyaa only and understood

that it has no validity of its own. Hence the ups and down in the world are only

play of maayaa and a realized master never gets affected by world or by the

praarabda that comes as ups and down affecting his BMI. If I have not realized

and when I make a contact with the hot world, I will be constantly burning and

karma will propel me to be born again and again. Essentially the attitude with

which a realized master operates in the world is different since he does not

depend on anything for his happiness. He is full and complete all by himself,

yet enjoys the world

as a play. Whatever he does will not be for his benefit, but will be for the

benefit of the totality – essentially called loka kalyaanam. Those who follow

him will get the benefit of his good company (sat sangh). After glorifying

jnaanam, Krishna describes the state of the jannani and his attitude towards

all. 1. moha nivRittiH – he has no more delusion. Illusion is the appearance

of plurality during vyavahaara or during transactions. Delusion is taking the

illusory plurality as reality and interacting with the world with that notional

reality. Nature of the world is to change continuously. Samsaara or human

suffering arises by attachments to the changing plurality. I suffer consequence

of the changes since I take them as real due to delusion. Jnaani has understood

that change is the inherent nature of the world and he is the changeless

substantive of the changing world; and therefore he is not affected by the

superficial changes. 2. bheda

nivrittH – negation of all differences – here we are referring to

fundamental differences that philosophers ascribe – a) difference between one

jiiva and the other jiiva, b) difference between jiiva and Iswara c) difference

between jiiva and jagat d) difference between jagat and Iswara. All differences

are understood as mithyaa or only apparent and not real. Apparent difference can

appear but jnaani will not get affected by those appearances. They become his

vibhuuti only. Shankara interprets the sloka (B.G 4-35) as jnaani sees himself

in all and all in himself. Furthermore, he sees the Lord in all and all in the

Lord – essentially indicating the jiiva Iswara aikyamm or recognition of the

unity between himself and the Lord.

yat jnaatvaa na punar moham yevam yaasyasi paaDava|

yena bhuutanyasheSheNa drakshyasyaatmanyatho mayi|| 4-35

Thus all differences are resolved into one or reduced to only apparent and not

real differences, therefore no more delusion. Krishna continues that jnaani will

not have any more sins (and Shankara says merits as well) since he has realized

he is akarathaa or not a doer – that is there is no more notion of doer-ship

as he realized that all actions are done by the prakRiti itself supported by

him. He may be worst sinner before, but all is wiped out as if one wakes from a

dream where as a dreamer he might have committed the worst sins. They do not

affect the waker. Similarly jnaani realizes he was never a doer to have any sin

of any kind. Finally all karmas (sancita and aagaami) are reduced to ashes with

the awakening of knowledge that I am pure existent-conscious entity without any

spec of division of any kind. Thus Krishna provides the ultimate litmus test to

evaluate oneself if he is realized or not. This involves intense recognition

that all are in me

and I am in all – sarva bhuutastam aatmaanam sarva bhuutanica aatmani or from

the point of Iswara – yo mam pasyati sarvatra sarvanca mayi pasyati – who

sees Me everywhere and everything in Me. – (B.G. 6: 29 & 30). Both statements

can be true only when jnaani recognizes that there is no distinction between him

and Iswara. Bhagavan Ramana says the same thing as –IshajiivayoH

viShadhiibidaa satva bhaavato vastu kevalam, the difference between Iswara and

jiiva is only in veSha or external costume but the essence is the same –

existence-consciousness, one without a second. Scriptures glorify such a sage:

kulam pavitram jananii kRitaarthaa vishvambharaa puNyavatii ca tena|

apaara sat chit sukha saare2smin liinam pare brahmaNi yasya cetaH| (quated by

H.H. Shree Chandrasekhara Bhaarati Swamiji in his commentary on

VivekachuuDaamaNi).

His lineage and his mother who gave birth to him, nay the whole universe is

blessed by the presence of such a sage whose mind is reveling in that sat chit

ananda swaruupa of Brahman as his own self. Hence we revere our teacher as

personified god incarnate.

gururbrahmaa gururvishNuH gururdevo maheswaraH|

gurusaakshaat parabrahmaa tasmai shree gurave namaH|

 

With this, I prostrate to all my teachers, starting from My Gurudev, H.H. Swami

Chinmayanadaji, whose knowledge only I have reflected in these posts. As we

understood, the lack of clarity in the reflection belongs to the medium of

reflection and not to the illuminating light.

----------------

 

In the next, perhaps the last post, I will provide my perspective about some

questions that were raised either privately or in the list. If there are any

other points that need clarification from my perspective, now is the time to

ask.

 

Hari Om!

Sadananda