by advaitamandscience | Jul 13, 2020 | Articles
THE PROCESS OF KNOWING
The process of knowing Brahman is an easy and natural process but made complicated by misunderstanding. “Is it possible to realize “I am Brahman” by mind?” Mind has a unique quality. It can reflect the pure Consciousness – the Atma. The reflected Consciousness is called chidabasa. For example, in a dark room, open a small window and let the sunlight fall on a surface of the mirror. One can see a small image of the sun on the mirror. A beam of light is emitted from the surface of the mirror. This reflected light illumines the dark room and it illumines the mirror also. When you move the mirror, the reflected light also moves and illumines the respected area. Now compare this example with the Vedanta concept of Consciousness. Sun is compared with the pure Consciousness – Brahman. Mirror is compared with the mind, the reflected image of the sun is compared with the reflected Consciousness – cidabasa. Just like the reflected image illumines the dark room, the reflection of the pure Consciousness, cidabasa illumines the mind. Whenever we concentrate on a subject, then the reflected consciousness illumines the thoughts connected with that subject. The consciousness behind all our actions is the cidabasa. It is not the pure consciouness – Brahman; It the reflection of the pure Consciousness, cidabasa.
When you see an object, the image of the object falls on the mind. This creates a mental wave in the mind. The mental wave is nothing but the modification of the mind. The mental wave in the mind is called a vritti. It is also said as mental ripple. Whatever information we gather through the sense organs, our thoughts, our words, everything creates vrittis in the mind. The vritti is about the object or matter on which we focus the mind. Whenever a vritti arises in the mind it is illumined by cidabasa. By this process we attain knowledge and we store it in the form of impressions as memory. If the cidabasa does not illumine the vritti then we are not aware of the vritti itself. Therefore, knowledge happens in two steps. The first step is, vritti is created in the mind. Second, that vritti is illumined by the cidabasa. All these happen in a fraction of a second. In Vedantic term, the arising of the vritti is called vritti vyapti. Illumination of the vritti by the cidabasa is called phala vyapti. Therefore to attain knowledge we need vritti vyapti and phala vyapti.
In dream also the same thing happens. The dream vrittis arise in the mind and immediately they are illumined by cidabasa and we are aware of the dreams. In deep sleep the mind shuts down and there are no vrittis and no knowledge. In deep sleep, illumination of the absence of the vrittis takes,+ place. This is how the normal process of knowing takes place.
Now what happens in Brahma jnana is, we change the focus of the mind towards Brahman – Pure Consciousness. We receive Brahma jnana from scriptures and teachers. Vritti about Brahman itself is created in the mind. These vrittis are called Brahmakara vritti. In the beginning stages, a student will have Bramakara vritti along with the vishaya vritti (thoughts about objects). The mind is not pure, and cidabasa illumines the mind. In the final stages of Brahma jnana the mind becomes pure and it is devoid of other vrittis regarding the worldly objects. Cidabasa is less powerful to illumine the pure Brahmakara vritti. Therefore, cidabasa is not needed to illumine the Brahmakara vritti. It is just like using torch light to see the sun in the broad day light. Brahmakara vrittis are directly illumined by Brahman or Atma. In the initial stages of Brahma jnana, vritti vyapti and phala vyapti takes place. In the final stages of Brahma jnana only vritti vyapti takes place and phala vyapti is ignored; because vrittis are directly illumined by Brahman. This is the point where cidabasa (reflected Consciousness) loses its identity and merges with Brahman. There is no more individual identity for the cidabasa as well as for the mind.
Therefore, vrittis are in the mind. Even the mahavakya “I am Brahman” is a vritti; till the cidabasa and the mind loses their identity, Brahman is known by the mind. This is the view of the Vedanta philosophy. Vedanta philosophy uses knowledge as a path to know Brahman.
by advaitamandscience | Jun 4, 2020 | Articles
SADHANA
(SPIRITUAL PRACTICES) AND SADHYAM (GOAL)
Sadhana are the various
spiritual practices and sadhyam is the goal.
There are many sadhanas for a single goal. ‘Tat Tvam Asi’ meaning ‘You are Brahman’ – these are the strong words of the Upanishads. However, in my real life I am not able to
realize this profound concept. Whether I
realize it or not, aware of it or not, accept it or reject it, this is the
reality and it does not change. It is
true for the three times – the past, present and the future. I do not need to go to any particular place
or do any particular practice to become Brahman. I am already Brahman. Even though, I am Brahman I am not able to
realize it or identify with Brahman. At
present, I identify with my body, mind and ego.
When I identify with my body I am aware of my physical features like I
am tall, fat, lean, my complexion, my nationality, my family, relatives
etc. When I identify with my mind then I
am aware of my emotions like I am sad, I am happy, I am angry etc. When I identify with my intellect then I aware
of my educational qualification, my status, my position, what I know, what I do
not know etc. Always I am identifying
with any one of these during the waking state.
My real identity as Brahman does not seem to be real at present. When the Upanishads say something, there is
no contradiction in it. However, in life
I do not feel that ‘I am Brahman’. Why
is this discrepancy? The main reason for
this discrepancy is ignorance.
Ignorance hides our
real nature. The whole process of
Advaita philosophy and various other spiritual practices are to remove this
ignorance and make a person aware of his true nature. We always identify with our body, mind and
ego. They are all transient. All the spiritual practices are to make one
realize that he is Brahman. There is a subtle
point here. Many people think that the
spiritual practices are to make one Brahman or to become Brahman. Some people think that the spiritual sadhanas
like mediation, poojas, and various other rituals are the ultimate goal itself. The fact is we are already Brahman. However, we do not realize it. The spiritual practices remove ignorance and
make one realize that he is
Brahman. Brahman alone exists.
When the problem is
ignorance, the solution is knowledge. To
dispel ignorance one need to know about the ignorance itself. The next question is, ‘What am I ignorant off’? I am ignorant of the fact that I am unlimited
and infinite. In what way does this
ignorance affect my life? Due to this
ignorance, I always feel non-content and I need something external to make me
complete. Thus, desire arises in the
mind. I perform actions to satisfy my
desires. Once I perform an action and
wait for the result, then I am caught in the network of karma phala and the
cycle goes on and on. The result is
delusion and misery.
In the traditional way,
Advaita philosophy dispels ignorance in three steps. They are shravana, manana and
nididhyasana. Knowledge comes from
reading and listening to scriptures.
Listening is a very important practice in which all the other practices
culminate. Shravana is reading and
listening to scriptures, manana is reasoning and thinking about the received
knowledge and nididhyasana is assimilating or meditating on the received
knowledge. Advaita philosophy is based
on the pure knowledge. It is the intellectual
way of understanding the reality. One
has to repeat nididhyasana until the knowledge dissolves in the person. Till then it is only a bookish
knowledge. It is not easy for the mind
to grasp the truth. One has to own this
knowledge by assimilating this knowledge.
When we do shravana and
manana the knowledge is well established in the intellect. Intellect is in the vinjanamaya kosa. This knowledge must be practiced by the mind
in the manomaya kosa, only then it gives real transformation in a person. Due to the viparitha bhavanas in the mind
this knowledge easily slips from the mind.
Therefore, this knowledge must be well established in the mind. Repeated practice of nididhyasana will
establish this knowledge in the mind.
When we do various practices from the other yogas like karma yog, bhakti
yog and meditation etc it gives chitta shuddhi (purity of mind) and chitta
ekagrata (concentration of mind). When
the mind is pure and focused, it helps the mind to grasp the higher truth. Because of the impurities, the mind finds
difficult to do any spiritual practice.
The solution to chitta malam(impurities of the mind) is chitta shuddhi,
which is mainly attained by karma yog and bhakti yog. Chitta ekagrata is attained by
meditation. By doing meditation the scattered
mind becomes focused and it helps shravana and manana. If the problem is scattering of mind then the
solution is meditation. Meditation gives
ekagrata (concentration power).
Meditation and other spiritual practice will not give knowledge. They make the mind fit to grasp the ultimate
truth. Only the sruti pramanas give pure
knowledge. Chitta shuddhi and chitta
ekagrata helps to gain jnana (knowledge).
Jnana (knowledge) helps to realize Brahman, our true identity.
Therefore the various
spiritual practices like bhakti, karma yog, meditation, upasana, sharavana,
manana, nididhyasana are all various
sadhanas. The goal (sadhyam) is realization of the reality. The reality is ‘I am Brahman’. Various spiritual sadhanas help
realization. Chitta shuddhi (purity of
mind ) and chitta ekagrata (concentration of the mind) also helps
realization. The fact or reality is we
are already Brahman. We do not want to become
Brahman. Aham Brahma asmi.
by advaitamandscience | May 1, 2020 | Articles
LANGUAGE
AND KNOWLEDGE (BRAHMA JNANA)
Sanskrit is an ancient language. Sanskrit is said as the language of the
Veda. Sanskrit language is a high
vibration language. When mantras are
chanted in Sanskrit language they link us to the transcendental state. Mantras must be chanted with right tone,
pronunciation and accent. Only then the
right vibration is set and it will help us to link to the higher level.
In the ancient period the Vedas were not
codified. The students studied the Vedic
verses by oral rendition. Later the
Vedas were codified by Sage Veda Vyasa.
In the modern time, the translation and transliteration of the Vedas are
available in print form and in electronic form.
Sanskrit is the language which is traditionally used by Vedantic
teachers and Guru’s to explain Brahman or Atma.
Now, the question is can language explain Brahman or Atma. Language explains the experiences of the
material world. In that sense, language explains
only the dualities. Language cannot
explain the non-dual Brahman. Language
can explain objects; how can language explain the subject, Brahman? Language can explain the existing Universe
but not the Existence itself. Brahman is
no-thing, meaning it is the subject.
Words and thoughts cannot penetrate Brahman. Language can explain what it is and what it
is not. Sri Adi Sankaracharya, in the
explanation given for the Mandukya Upanisad explains the reason why Brahman
cannot be explained by any language. If
any object need to be explained by language then the object must need the five
basic identities. They are
- Jati (characteristics) – A particular
characteristic that is common for a class.
For example, all the animals that have horn belong to one jati or class
of animals. Brahman has no
characteristics and so it cannot be explained by language.
- Guna (quality) – all the beings in the
world have a guna. Even the non-sentient
objects have guna and language can explain those objects. Brahman is nirguna. Brahman has no qualities and so it cannot be
explained by language.
- Kriya (action or function) – all the
beings in this world perform an action and language can explain its action. However, Brahman is actionless (nishkriya)
and so language cannot explain Brahman.
- Sambandha (relationship) – every being
is related to one being or other and language can explain it; however, Brahman
is asanga (non-attached). Relationships
exist only in duality. Brahman is
non-dual and it is not related or attached to anyone. Therefore language cannot explain a non-dual
reality.
- Ruri (convention) – ruri is the name
given for a form for the identification of that form mostly based on their
behaviour. Every form in this world has
a name and language can explain it.
However, Brahman has no name and it cannot be pointed out and identified
with a form. Brahman has no
identification. Language cannot explain
something which cannot be pointed out and identified.
Therefore,
language needs jati, guna, kriya, sambandha, and ruri to explain an object. Brahman does not have any one of these and so
it cannot be explained by language.
These are the limitations of the language. Even though these are the
limitations of the language, the scriptures and the teachers of Veda use
language to explain Brahman.
Brahman is understood only by silence. That is why the Jagad guru Sri Dakshinamurthy
is portrayed as a silent guru. In front
of the Jagad guru the doubts are dissolved, not resolved. However, he is beyond the reach of a
layman. Therefore, the teachers as well
as the scriptures use language as a medium to explain Brahman to a certain
level. Language can explain that Brahman
is the Self. However, one has to realize
the Self. Vedanta teachers or guru
cannot explain Brahman beyond a limit.
After that limit one has to realize Brahman by one self. Based on this Sri Adi Sankaracharya says in
Atma shadagam, there is no Veda, no guru
or sishya, no mantra or thirtha to realize the Self. After a certain limit, one has to travel in
the path of Self realization in solitude, with the Atma lighting up the path.
Language
is a very good pointer, nothing more can be expected from language. As a pointer, language uses three traditional
methods to make us understand about Brahman.
Neti-neti
method of the Upanishads – neti means ‘not this’. The first neti indicates, that ‘it does not
mean that Brahman does not exist’.
Brahman exists. The second neti
indicates that Brahman is not an object.
It is a subject. Thus by negating
the objects, the subject can be realized.
Brahman is the existence of all begins.
The
second method is the lakshana (characteristics). Lakshanas are like pointers. Lakshana uses the material world as a pointer
to indicate the truth. Language superimposes
the non-real world to indicate the substratum, Brahman. It says, ‘Brahman is that on which the
non-real world is superimposed’. When
you remove the world from your mind then what appears in Brahman.
The mahavakyas from the upanisads also use the
technique of lakshana to indicate Brahman.
The famous mahavakya, “Tat Tvam Asi”, indicate that “You
are That, Brahman”. When this
statement is analyzed, the attributes of a person are not taken for
comparison. The Universal Consciousness is compared with the
individual Consciousness. Lakshana uses
a pointer to indicate the Reality.
The
third method is the method of using paradoxical statements to explain
Brahman. Language of paradox clears
doubt about Brahman. Some of the
paradoxical statements used in the scriptures are,
- Seeing action in inaction – this statement clarifies the doubt between the Atma and anatma. It says that Atma is actionless and anatma is performing action.
- Unchanging Consciousness appears to be changing – this statement also clears the doubt about the action of Atma. Atma is actionless. Anatma changes.
- Brahman is different from the known and different from the unknown – which implies that Brahman is different from whatever we know and different from whatever we do not know. Brahman is not an object.
- Those who say I know Brahman do not know Brahman and those who say I do not know Brahman knows Brahman – which implies that Brahman is not an object to be known. It is beyond the grasp of the mind.
- Brahman is smaller than the smallest and bigger than the biggest – which implies that Brahman is infinite and whatever is smaller or bigger, are included in it.
These are some of the
paradoxical statements about Brahman taken at random from the scriptures. Language of paradox helps to understand the
infinite nature of Brahman and removes the misunderstanding about the nature of
Brahman. Finite and mortal world is
superimposed on the infinite Brahman; due to this the unchanging Consciousness
appears to be changing. This is the
cause of samsara. This superimposition
must be first understood and then it must be removed.
Language explains the subject, in the way it explains the object. As said earlier, language has a limit. Language helps us to climb on the ladder of spirituality up to that limit. After that we have to realize the inexpressible of our selves. Brahman is realized by deep contemplation in silence.
by advaitamandscience | Apr 3, 2020 | Articles
Jiva is a combination of Chit, chitabasa and the mind. Citabasa is the reflection of Chit, the pure Consciousness, on the mind. The deeper layers of the mind have all our past karmic impressions. Mind gets activated only when the chitabasa (reflected consciousness) falls on the mind. A jiva passes through the three states namely the jagrad (waking), swapna (dream), sushupti (deep sleep) avastas, and it experiences pain and pleasure. The jiva, to experience the karmic impressions, takes a suitable body. The body and mind complex is called anatma.
Samsara, the worldly
life, is the misidentification of Atma(Chit) and the anatma. Due to the close proximity between the Atma(Chit)
and anatma and due to anyonya adhyasa or paraspara adhyasa (mutual
superimposition), the Atma superimposes its nature of eternity on the anatma. At the same time, the anatma superimposes its
nature of mortality on Atma. Therefore
the anatma by time, when it approaches old age it cannot accept the aging
process and its consequences because it has assumed itself to be eternal, Atma. The Atma due to the misidentification,
forgetting its eternal nature, always feels that it is perishable and it does
not feel its eternal nature. Here what
is actually meant by Atma is chitabasa, the reflection of the Atma. Chitabasa imagines itself to be anatma and assumes
itself to be mortal. Chitabasa does not
know its real nature. Due to the close
proximity it forgets its source. The
misidentification is the root cause for bondage. Actually, a little correction in the
understanding of facts leads to moksha.
The truth always exists as same.
The Atma is always real
and the anatma is mortal. The jiva which
is the combination of chitabasa and mind, when it understands the Truth it
loses its individuality and merges in Brahman.
Atma is the Reality and jiva is a myth.
The jiva assumes itself to be karta (doer) and bhokta (enjoyer) and
leads a painful life. A jnani, who has
wisdom, is well aware of the misidentification and wrong superimposition. He very well knows that chitabasa is the
reflection of Brahman or Atma. He knows
his real nature as eternal and remains peaceful as a witness.
The above mentioned
superimposition is useful for worldly life.
A person cannot transact in this material world by assuming himself as
Atma. The transactional world and the
world of reality are at two different levels.
Therefore, a jnani while transacting in this world he imagines himself
as jiva. During meditation or deep
inside he is well aware of his true nature as Brahman or Atma. At the same time, a common man assumes
himself as mortal jiva and assumes himself as doer and enjoyer. He is not aware of the misidentification.
Identification
of ego – the I consciousness
One can analyze the I –
consciousness at three levels. Each
level goes deeper and deeper.
The primary level is, when
I say “I”, it refers to jiva. As
said earlier, jiva is the combination of Chit, chitbasa and the mind. Chit is Brahman, pure consciousness. It does not have any ego. Mind is inactive without chitabasa. Chitabasa is reflection of pure
consciousness. It cannot have ego. However, when the chitabasa joins with the
mind then that combination assumes ego and says “I”. Hence, jiva identifies with ego. When jiva identifies with body it says
“This is my body”. When the
jiva identifies with the mind it says, “My ideas”. And so on. This is the primary level of I
consciousness.
In the secondary level,
let us see how the ego consciousness works in a jnani. A jnani is well aware of the difference
between the Chit, chitabasa and mind.
When he transact with the world, and when he say “I”, he is
referring to chitabasa. When he say ‘I
am doing’, he is referring to chitabasa.
In the philosophical sense when he say, “I am Brahman”, then
he is referring to Chit. He is well
aware of the difference between Chit and chitabasa and he knows when to apply
them appropriately. Deep inside he is well
aware that he is Chit, Brahman.
Now in the very deep
third level of analysis, when a jnani says,’I am Brahman’, who is saying this?
Is it the Brahman itself or the chitabasa saying ‘I am Brahman’. When we analyze, there is no need for Brahman
to identify itself as Brahman. Moreover,
Brahman is pure consciousness. It does
not have ego. Therefore Brahman do not Self-identify
as Brahman.
Chitabasa is the
reflection of Brahman. It cannot
identify with the reality. However, a
sruti in panchadasi says, it is chitabasa saying ‘ I am Brahamn’. The sruti says, the reflection of any object
is similar to that object itself. In
that sense the reflection of Brahman is similar to Brahman. For example, an image of an object in a
mirror is not distinct from the object it reflects. Every image requires a real base, in this
context the base is Brahman. Though the
reflection is not as same as Brahman, it is similar to Brahman. Therefore, only chitabasa is qualified to
say, ‘Iam Brahamn’. When chitabasa says’
I am Brahamn’, it implies that jiva says,’I am Brahamn’. Once when chitabasa understand that it is the
reflection of the supreme Consciousness, it is devoid of worries and this state
of contentment reflects in the mind.
Moreover, a jnani’s mind is filled with the impressions of Brahman. The reflected consciousness, chitbasa is no
more needed to illumine the impressions of Brahman. It is at this juncture the chitabasa loses
its individuality. The reflection merges
with Reality, The Brahman. Since the
chitabasa merges in Brahman, the mind also loses its individual identity. It is at this stage the jnani sees non-duality
in the world. The world is a mere appearance
in his Consciousness.
When we further analyze
who gets jnana? – Is it Brahman, combination of jiva or chitabasa? The plight of the jiva is due to the
chitabasa. Eventhough, chitabasa is the
reflection of Brahman, due to anyonya adhyasa (mutual superimposition) it forgot
its source and its real nature. It does
not know that it is reflection of Brahman itself. This ignorant nature of the chitabasa is
reflected in the mind.
When one gains
knowledge from scriptures or Guru, the impressions are settled in the mind as
Brahmakara vritti. However, these
impressions are activated when the chitabasa illumines it. At one stage, chitabasa is not longer needed
to illumine the Brahmakara vrittis. It
can illumine, but it is not needed. It
is just like seeing the hot sun with the help of a torch light. The impressions in the mind are directly
illumined by Brahman. Now the chitabasa
loses its identity and merges in Brahman.
For the question who
gets jnana? The answer is, the chitabasa gets jnana. It is the chitabasa that is affected by lack
of knowledge due to misidentification.
It is the chitabasa which feels that it is bond. It is the chitabasa that undergoes
change. All these transformation of the
chitabasa are reflected in the mind. It
is the chitabasa that gets jnana(knowledge) and chitabasa gets liberated and feels that its base is Brahman. This is reflected in the mind. Jivatma is not different from the paramatma.
When the chitabasa
finds its original base the individual existence of jiva disappears. This is the liberation for jiva, meaning it
is relived from its unnecessary imaginations and superimposition.
by advaitamandscience | Feb 21, 2020 | Articles
Mahavakyas
are the essence of the Veda. Mahavakyas
are the cream of Vedanta. The four
famous mahavakyas from the four Vedas are ‘Aham Brahmasmi’ from Brihadaranyaka
Upanisad, ‘Tat tvam asi’ from Chandogya Upanisad, ‘prajnanam Brahma’ from
Aitereya Upanisad, and ‘Ayam atma
Brahma’ from Mandukya Upanisad.
Mahavakyas are short sentences with deep meanings and they give direct
knowledge. Direct knowledge is otherwise
known as aparoksha jnana. Mahavakyas are
mainly used for nididhyasana. It is also
used for Vedanta vichara (analysis).
Mahavakyas are proclamation from the great sages about the real nature
of life.
A common text
or a formula in science or books based on yoga will only give indirect
knowledge (paroksha jnana). We have to
do some practice or read some more books to realize the statements. In the case of yoga, we have to do yogic
practices to realize the statements given in the books. However, mahavakyas are different. When the mind is pure of impurities and when
analyzed in the right way it gives instant direct knowledge.
Analysing the mahavakyas
Many words
make a sentence. Each word is analyzed
by understanding its right meaning. When
I pronounce a word the meaning connected with that word comes to the mind. For example, when I say book, the meaning
associated with the word book, its form etc comes to the mind. Now let us consider the mahavakya, ‘Tat tvam
asi’. It is the mahavakya given by a
teacher to a student in the Chandogya Upanisad.
The literal meaning of this mahavakya is ‘You are That’. The meaning of every word must be deeply
analyzed.
Many of us enter Brahma jnana after passing the phase of Saguna Brahma upasana, devotion towards Brahman with form and attributes. Therefore, a devote always considers ‘Tat’ as ‘Ishwar’. ‘Ishwar’ is denoted by ‘Tat’. The literal meaning of ‘Tat’ is ‘That’. The word ‘tvam’ indicates ‘You’. Tvam means the sukshma sarira (ignorance) + chitabasa + chaitanya. This combination is called jiva. The word ‘asi ‘ in the mahavakya indicates a connection between ‘Tat’, and ‘Tvam’. ‘Tat’ is ishwar and ‘tvam’ is jiva. The proper meaning for this mahavakya is ‘you are ishwar’, God. A devotee considers the meaning of ‘Tat’ as Ishwar. A vedanta student considers ‘Tat’ as Brahman and for him this mahavakya means ‘You are Brahman’
A layman
will find this statement very absurd and ridiculous. It is not easy to equate our self with God
because we are always trained in a fearful and in an ignorant way. We find difficult to think our self as
infinite. When Chandogya Upanisad says
‘You are ishwar, at a glance we find it difficult to accept. A little
more analysis is needed to grasp its profound meaning.
There are
two types of meaning in Vedanta. They
are vachiyartha (meaning of every word) and lakshiyartha (overall meaning of
the sentence or meaning according to the context). Vachiyartha is the exact meaning of a
word. For example the statement, ‘that
flower is red’. Every word in this
sentence gives a meaning. It gives a
very direct meaning. However, if
lakshiyartha is considered, one has to take the essence of a sentence. Sometimes, we have to leave the meaning of
some words to get an overall meaning.
The common example as given in the scriptures is ‘This is that somadatta
(a name)’. In this statement if you
consider the meaning of each word separately, then it will not give a meaning
for the sentence. In this short sentence
a whole story is compiled. This sentence
implies, ‘this is that same boy by name ‘Somadatta’, whom I know in my
village. I have seen him in my village
some years back and now he has grown up, he is working in the city as an
engineer. This is that same person by name
Somadatta’. A small story is complied in
that short sentence. This is lakshiyartha
(an overall meaning). When lakshiyartha
is considered for the mahavakya, then
jiva and ishwar are not different.
Because, ishwara and jiva are the product of maya and they have Chit as
the common factor.
Ishwara = maya + chit + reflection of chit on
maya. Chit is intelligence.
Jiva = ignorance + chit + reflection of chit
on sukshma sarira (chitabasa).
Here the
common attribute between ishwara and jiva is chit (intelligence). In the lakshiyartha, the common factors are
taken and the rest are ignored. Common
factor chit is considered and uncommon factors like maya, ignorance, reflection
of chit on maya, chitabasa, are all ignored.
Maya and reflection of chit on maya are the adjuncts of Ishwara . Likewise, ignorance and reflection of chit on
sukshma sarira (chitabasa) are the adjuncts of jiva. The adjuncts have to be left out. When chit alone is considered then jiva and
ishvara are not different. The adjuncts
are the limiting factors, they give different meaning for chit in both jiva and
Ishwara, and so the adjuncts are to be ignored.
In the mahavakya ‘asi’ is the connecting word for Ishwara and jiva. Due of the main limiting adjuncts maya of
Ishwara and ignorance of jiva, one fails to see the underlying strong
connection between Ishwara and jiva.
That strong connection is CHIT, Intelligence. Chit means chaitanya, meaning Consciousness
or Intelligence or Brahman. If you
remove the limiting adjuncts, then Ishwara and jiva are nothing but Brahman and
Brahman alone. Due to the limiting
adjuncts they are seen as different. By this
the underlying unity is ignored. The job
of the limiting adjunct (upadhi) is to create difference. We need and we use the limiting adjuncts like
mind and sense organs to realize Brahman.
Till we realize Brahman (or attain vidheha mukti), we need these
adjuncts for analysis. Once we realize
‘I am Brahman’, we do not need these adjuncts to remain in Brahma nishta.
If a Vedanta
student analysis this statement, ‘Tat’ means ‘Brahman”, and ‘Tvam’ means
‘jiva’. The limiting adjuncts ignorance
and chitabasa of the jiva are to be ignored and the underlying connection
Brahman is considered. The mahavakya
implies ‘you are Brahman’
The short
sentences, Mahavakyas, explain all these details. Mahavakyas are like mathematical theorems,
from which we prove the fact by reasoning.
When we understand the depth of the mahavakyas, by vichara (analysis),
it brings a change in the mind. After
analysis, when we hear the mahavakya ‘Tat Tvam Asi’, the word ‘Tat’ and ‘Tvam’
gives a different meaning. Before
analysis the word ‘Tvam’ means ‘You’.
But, now ‘You’ has a profound meaning.
It gives ‘poornatvam’, a complete deep feeling.
Among the
four mahavakyas only ‘Tat Tvam Asi’ is taken for analysis because only this
mahavakya is given by the guru to a sishya (student). It has a lot of scope for teaching. All the other three are taken for contemplation.
The peculiarity of this mahavakya is
after the teacher explaining the meaning of this mahavakya, we feel ‘Aham
Brahma Asmi’, (I am Brahman). As a
student even that realization is only like seeing sparks, now and then. The feeling of realization is not continuous
in the beginning. It is because we are transacting
with the world, immersed in worldly life, we are forced to identify with our
ignorance. Even others will transact
with us in the same sense. If I feel ‘I
am Brahman’, and transact with others in
that manner, and if others transact with me with my worldly identification like
my name, form, qualification, my habits etc, then the transaction will be at
two levels. It will not work. However, deep inside I must feel ‘I am Brahman’,
I get a feeling of poornatva (contentment), and then I approach the world, the
transaction will be smooth and perfect.
One needs perfect determination to take both
the spiritual and worldly life in parallel path. This is how the jnani’s live in the material
world. For eg, king Janaka lead a
perfect life by balancing the worldly life and spiritual life. He knows he is Brahman, but lived among
common man and made his life as well as the life of other people peaceful. It is very rare to see such people.
We all have
the knowledge of Brahman in the deep sense, but it is covered by ignorance in
the form of desire, vengeance, failure, success etc. When the mind becomes pure of such impurities
a powerful statement like the mahavakyas will give direct knowledge. Knowledge is like a pointer. It points the real self. When the mind is free from impurities,
knowledge gives immediate result.
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