Sata Sloki Adi Sankaracharya’s
Translated by S. N. Sastri
Foreword
Srimad Bhagavatpada, an incarnation of Lord Paramesvara, who has conferred
blessings on the whole world, has composed works of different kinds. They can
be divided into three categories, meant respectively for spiritual aspirants of
inferior, medium and superior competence. These are, (1) devotional hymns, (2)
independent works, known as Prakarana granthas, and (3) commentaries (Bhashyas)
on the Prasthanatraya—the Upanishads, Brahmasutras, and Bhagavadgita. In all
these works, a style that would facilitate their understanding by the category
of persons for whom they are intended has been adopted by him and the true
nature of the Atma and of Isvara has been expounded with great clarity.
The present work, Satasloki, is a pre-eminent one among the Prakarana granthas
and is neither very short nor very long. In this work the essence of the
Prasthanatraya is summarized in a very lucid manner. It seems to me that the
saying ‘one becomes learned through Satasloka’ is perhaps with reference to
this work itself. For, Self-knowledge is indeed what has been definitely
described as learning by the Lord in the Gita—“The wise call him learned whose
actions have been burnt off by the fire of knowledge” (4.19).
The style of the verses in this work is a little difficult, though very
pleasing. All the topics expounded at various places in Vedanta are also found
here. In particular, the means by which one can attain liberation easily, which
has been stated in the Setu Sama of the Karmakanda of Samaveda, forms the
subject-matter of verse 19.
The special feature of the present work in English by Sri S. N. Sastri is that,
along with word-by-word meaning, relevant extracts from the Upanishads, the
Bhashya, etc., are given, so as to bring out the true import of the verses
clearly. To cite some examples; (1) in verse 26 dealing with the nature of
Maya, the exposition, supported by reference to the relevant mantra of the
Rigveda and extracts from the Mundakopanishad and Gita is very commendable, (2)
in verse 42, many references have been given to explain the distinction between
Jivanmukti
and Videhamukti, (3) in verse 81 the ‘Drishti-srishti-vada has been explained
lucidly with extracts from Mandukya upanishad, etc., (4) in verse 82, in order
to show that the world is similar to a creation by magic, extracts from various
texts have been given and the unreality of the world has been conclusively
established.
Sri S.N.Sastri has previously translated Narayaniyam, Hastamalakiyam and
Anandasagarastava into English and these have been published. These
translations are true to the original. Because of the experience so gained, his
translation of the present work Satasloki has been very successful in bringing
out the true spirit of the original. There is no doubt that seekers who are not
particularly proficient in Sanskrit will be greatly benefited by the study of
this book.
Dr. R. Krishnamurthi Sastri
Principal, Madras Sanskrit College
Chennai
27.2.2001
Introduction
Sri Sankara Bhagavatpada has blessed us with a large number of works. These can
be grouped under three broad categories. The first category, meant for the
intellectually most advanced, comprises his commentaries (Bhashya) on the
Upanishads, Brahmasutras and the Bhagavadgita. The second category consists of
independent works, known as Prakarana granthas, which expound the gist of the
Upanishads in simple language. These vary in length from half a verse to one
thousand verses. In the third category fall devotional hymns. There is a wrong
impression among some persons that Sri Sankara did not attachimportance to
devotion to a personal God. This is belied by his own statements in his
commentaries, especially on the Gita. For example, in his commentary on the
Gita, 2.39, he explains Krishna's words to Arjuna thus-"You will become free
from bondage by the attainment of knowledge through God's grace". Again,
in 18.65-"Knowing for certain that liberation is the definite result of
devotion to God, one should be intent only on surrender to God".
The present work, Satasloki, is one of the Prakarana granthas, like Atmabodha,
Vivekachudamani and others. This consists of a hundred and one verses. In the
first verse the incomparable glory of the Sadguru who imparts Self-knowledge is
described. The last verse ends with a prostration to Vasudeva, the supreme
Being, who is the indweller of all bodies. While most of the verses are based
on various mantras of the Upanishads, there are some based on mantras in the
Karmakanda of the Vedas. Sri Sankara thus points out that the Karmakanda also
contains valuable teachings for the spiritual aspirant who strives for
realization of the Self. Unlike the Sankhyas who gave importance only to the
Jnanakanda and the Purva Mimamsakas who dismissed the Upanishads as mere
Arthavada or eulogy, Sankara established in his Bhashyas that both the kandas
have validity, though at different stages of the aspirant's spiritual progress.
In his Bhashya on Br. Up. 4.4.2 he says-"All the obligatory rites serve as
means to liberation through the attainment of Self-knowledge. Hence we see that
the ultimate purpose of the two parts of the Vedas, that dealing with rites and
that dealing with Self-knowledge, is the same". In many places in the
Karma kanda there are clear indications that the ultimate goal of life is
liberation(see for example verse 19 in the present work).
The verses in Satasloki bring into sharp focus the main teachings of all the
Upanishads. The particular statements in the Upanishads on which the verses are
based are pointed out in the notes under the relevant verses. For the advanced
students of Vedanta who have already studied the ten main Upanishads this work
will serve as an aid to manana or reflection. For those less advanced, this
work will be a good guide for understanding the subtleties and nuances of Advaita
Vedanta. Some of the verses contain very useful instructions on what qualities
one should cultivate in order to attain spiritual progress. Reference may be
made here to verses 4,8,9,12 and 19.
It is said that H.H. Jagadguru Chandrasekhara Bharati Swami of Sringeri Mutt
instructed His disciple, H.H. Abhinava Vidyatirtha Swami to study verse 12 of
Satasloki and to practise what has been taught there. This verse explains how a
spiritual aspirant should conduct his life.
A few words about the essential features of Advaita Vedanta will not be out of
place here. Dr. T.M.P.Mahadevan says in his book 'Ramana Maharshi and His
Philosophy of Existence'-- "We believe that Advaita is not a sectarian
doctrine. It is the culmination of all doctrines, the crown of all views.
Though other views may imagine themselves to be opposed to Advaita, Advaita is
opposed to none. As Gaudapada, a pre-Sankara teacher of Advaita, says, Advaita
has no quarrel with any system of philosophy. While the pluralistic world-views
may be in conflict with one another, Advaita is not opposed to any of them. It
recognizes the measure of truth that there is in each of them; but only, that
truth is not the whole. Hostility arises out of partial vision. When the whole
truth is realized, there can be no hostility. (Mandukya Karika, III. 17 &
18; IV. 5)".
The core of Advaita is that Brahman is the only reality. 'Reality' is defined
as that which does not undergo any change at any time. By this test, Brahman,
which is absolutely changeless and eternal, is alone real. The world keeps on
changing all the time and so it cannot be considered as real. At the same time,
we cannot dismiss it as unreal, because it is actually experienced by us. The
example of a rope being mistaken for a snake in dim light is used to explain
this. The snake so seen produces the same reaction, such as fear and trembling
of the limbs, as a real snake would. It cannot therefore be said to be totally
unreal. At the same time, on examination with the help of a lamp it is found that
the snake never existed and that the rope alone was there all the time. The
snake cannot be described as both real and unreal, because these two
contradictory qualities cannot exist in the same substance. It must therefore
be said that the snake is neither real nor unreal. Such an object is described
as 'mithya'. Just as the snake appears because of ignorance of the fact that
there is only a rope, this world appears to exist because of our ignorance of
Brahman. Thus the world is also neither real nor unreal; it is also 'mithya'.
Just as the snake is superimposed on the rope, the world is superimposed on
Brahman. Our ignorance of Brahman is what is called Avidya or Ajnana or
Nescience. This ignorance not only covers Brahman, but it projects the world as
a reality. The world has no reality apart from Brahman, just as the snake has
no reality apart from the rope. When the knowledge of Brahman arises, the world
is seen as a mere appearance of Brahman. Another example may be taken to
explain this. Ornaments of different sizes and shapes are made out of one gold
bar. Their appearance and the use for which they are meant vary, but the fact
that they are all really only gold, in spite of the different appearances and
uses, cannot be denied. The appearance may change, a bangle may be converted
into rings, but the gold always remains as gold. Similarly, on the dawn of the
knowledge of Brahman (which is the same as the Self), though the different
forms continue to be seen by the Jnani, he sees them all only as appearances of
the one Brahman. Thus the perception of difference and the consequences of such
perception, such as looking upon some as favourable and others as the opposite,
and the consequent efforts to retain or get what is favourable and to get rid
of or avoid what is not favourable, come to an end. This is the state of
liberation even while living, which is known as Jivanmukti.
The Jiva, or individual, is Brahman alone, but because of identification with
the body, mind and senses he looks upon himself as different from Brahman and
as a limited being, subject to joys and sorrows caused by external factors.
This identification with the body, mind and senses is what is called bondage.
In reality the Jiva is the pure Brahman and is different from the body-mind complex.
When this truth is realized as an actual experience, the identification with
the body-mind complex ceases. This is liberation. Thus liberation is not the
attainment of a state which did not exist previously, but only the realization
of what one has always been. The illusory snake never existed. What existed
even when the snake was seen was only the rope. Similarly, bondage has no real
existence at all. Even when we are ignorant of Brahman and think of ourselves
as limited by the body, we are really none but the infinite Brahman. Liberation
is thus only the removal of the wrong identification with the body, mind and
senses. The attainment of the state of liberation-in-life or Jivanmukti is the
goal of human life according to the Upanishads.
I have derived great help for the preparation of this commentary from the
commentary 'Gurupriya' in Tamil by Brahmasri V.S.V. Guruswamy Sastrigal. I
further wish to place on record here my indebtedness to my Gurus, late
Brahmasri M.S.Ramaswami Iyer, late Brahmasri Anna Subramania Iyer, Brahmasri
Goda Venkateswara Sastry and Brahmasri R. Krishnamurthi Sastry, Principal,
Madras Sanskrit College, to all of whom I owe all my knowledge of Vedanta.
I am very grateful to Brahmasri R. Krishnamurthi Sastri for kindly writing a
Foreword to this book.
S. N. Sastri
Chennai
Feb 28, 2001
Satasloki
1. There is nothing in all the three worlds that can
be compared to the Sadguru who imparts the knowledge of the Self. The legendary
Philosopher's stone may perhaps be suggested as an apt comparison, because it
has the capacity to convert a piece of iron into gold, just as the Sadguru
converts an ordinary disciple into an enlightened person. But this comparison
cannot stand because, while the Sadguru makes the disciple another Guru like
himself, the Philosopher's stone does not have the power to convert a piece of
iron into another Philosopher's stone like itself. Therefore the Sadguru is
incomparable and even transcends the world in glory.
2. By the fragrance emanating from the sandalwood tree all the other trees
around it also become endowed with fragrance, and those trees also completely
remove the torment, caused by heat, of all human beings who take shelter under
them. So also the disciples who have, by their good fortune, attained
Self-knowledge from the Sadguru and who are full of compassion eradicate
completely, by their advice and teachings, the three kinds of suffering and the
three kinds of sin of those who approach them.
The three kinds of suffering are- aadhyaatmika, those arising from the body and
mind, such as illness and worries, aadhibhautika, those caused by animals, etc
and aadhidaivika, those caused by natural calamities such as floods,
earthquake, etc. The three kinds of sin are those committed by mind, speech and
body.
The scheme of the Vedas is described in the following verse. The first part of
the Vedas, known as Karma Kanda, lays down various sacrificial acts to be
performed for attaining specific ends such as wealth, progeny and heaven. While
wealth and progeny are desired in the present life itself, heaven can be
attained only after the end of the present life. A person who performs a
sacrifice intended to take him to heaven knows that he cannot go there in his
physical body. So who is it that will enjoy the fruit of his sacrifice? It is
the self or Atma. But this is not the pure self spoken of in the Upanishads,
but the self associated with the subtle body, which is known as the Jivatma.
This subtle body does not perish along with the physical body, but goes to
other worlds in accordance with the punya or papa accumulated by the person.
When the sojourn in other worlds comes to an end this Jivatma or the self
associated with the subtle body takes birth again in this world by taking
another physical body. The subtle body which consists of the mind and the
subtle organs of sense and action goes on from one body to another until it is
also destroyed on the dawn of self-knowledge. This Jivatma is the performer of
actions such as sacrifices and the enjoyer of the results thereof. It is only a
person possessed of the knowledge that there is such a self or Jivatma
different from the physical body, which does not perish with the physical body,
but enjoys the fruits of sacrifices, who performs sacrifices. The Karma Kanda
of the Vedas is based on the view that the Jivatma is the performer of actions
and the enjoyer of the results thereof. Even the practice of sravana, manana
and nididhyasana, hearing, reflection and meditation, which are the means to be
adopted by one who seeks liberation is possible only if the person looks upon
himself as the Jivatma who is a doer and enjoyer. The first point to be
understood by every one, whether he seeks wealth, progeny or heaven through the
performance of sacrifices or seeks liberation through the attainment of
Self-knowledge, is that there is a Jivatma distinct from the physical body.
This is what is spoken of in the first line of this verse. The subsequent three
lines speak about the pure Self which is devoid of any association with the
subtle and gross bodies, which is neither a doer of actions nor an enjoyer of
the fruits thereof and which is to be realized as his own self, as also the
self of all beings, by the person who seeks liberation. This pure Self forms
the subject matter of the second part or Jnana Kanda of the Vedas.
3. Brahman is spoken of in two ways in the Vedas. In the first part of the
Vedas, known as Karma kanda, which describes the rituals to be performed by
persons seeking various ends such as wealth, progeny and heaven, Brahman is
considered as associated with the limiting adjunct (upadhi) in the form of the subtle body. This is the
transmigrating soul, known as Jivatma. In the second part of the Vedas,
known as Jnana kanda, which consists of the Upanishads, the pure Brahman,
devoid of all limiting adjuncts, is spoken of. From the Upanishads a seeker who has acquired the necessary fitness
first attains the realization that he is not the body-mind complex, but the
pure Brahman. Thereafter he realizes that the whole universe is in reality
nothing but Brahman.
4. The Self (Atma), which is of the
nature of sentiency, consciousness and bliss, is well known as it is
experienced in all the three states of waking, dream and deep sleep. It is
what makes the body, mind and organs function. In spite of knowing this
clearly, it is a wonder that man, because of delusion caused by Avidya (or
ignorance of his real nature) looks upon his own body as well as that of
others, which is composed externally of bones, muscles, bone marrow, flesh,
blood, membrane, skin and lymph and which is filled inside with excreta, urine
and phlegm as the Self and identifies his perishable body with himself.
Note: In reality every one is the Self or Atma which is totally different from
the physical body, mind and organs and which is by nature pure consciousness
and bliss. Because of ignorance of this truth, every one considers oneself to
be what one is really not. When a person says 'I am stout', 'I am lean', etc,
he is really referring to his body as identical with himself. When he says 'I
see', 'I hear', 'I taste' and so on, he is identifying himself with his organs
of seeing, hearing and tasting. When he says 'I am intelligent' or 'I am dull'
he identifies himself with his intellect. This verse says that all these
identifications are totally wrong. The Self is ever pure, untouched by the joys
or sorrows of the body and mind.
In the waking state external objects are experienced by the organs of sense,
namely, the eye, ear, etc. In dream the organs do not function, but various
objects conjured up by the mind are experienced. In deep sleep the mind also
becomes dormant, but there is the experience of not being aware of anything and
of happiness, as is proved by the fact that on waking up one says "I slept
happily, I did not know anything". It follows from this that the
experiencer in all the three states is something other than the sense organs
and the mind. The organs and the mind are insentient, being composed of the
five elements. They can function only when they are enlivened by a sentient
entity. This sentient entity is the Self or Atma.
Note: In this verse the need for discrimination between the Self, which is
eternal and the not-Self, which is perishable, known as atma-anatma-viveka, or
nitya-anitya-viveka, which is one of the four essential pre-requisites for
attaining fitness for Self-realization, is brought out.
The four pre-requisites for a spiritual aspirant.
(Saadhanachatushtayam)
In order that hearing, reflection and meditation (explained in detail under
verse 13) may be fruitful, the aspirant should have acquired the four
preliminary qualifications mentioned below.
BrahmaSutra.1.1.1.Bhashya--- tasmaat kimapi vaktavyam yadanantaram
brahmajijnaasaa upadis’yate. --------- mumukshutvam cha.
The four requisites are— (1) discrimination between the eternal and the
(nitya-anitya-vastu vivekah), (2) detachment towards all enjoyments:non-eternal- in this world as well
as in higher worlds like (3) possession of the six virtues ,(iha-amutra-phalabhoga-viraagah) heaven-
(shamadamaadi-saadhanasampat), and (4)ð commencing with control of the mind
- (mumukshutvam). yearning for liberation-
Each of these is explained in Vivekachudamani as below.
Vivekachudamani (V.C). Verse 20—The firm conviction that Brahman alone is real
and that the universe is illusory (mithyaa) is discrimination between the
eternal and the non-eternal.
V.C. Verse21—Detachment is revulsion towards all objects of enjoyment in this
world as well as in higher worlds, including one’s own body.
The six virtues starting with sama are--
V.C. Verse 22—Withdrawing the mind from all sense- pleasures by realizing their
harmful nature, and making it rest on one’s objective (namely, the Self),is
shama.
V.C. Verse 23--- Restraining the organs of sense and of action (jnaanendriya
and karmendriya) is known as dama.
V.C. Verse 24--- When the mind ceases to function through the external organs,
that state is uparati.
V.C. Verse 25—Enduring all adversities without lament or anxiety and without
seeking to counter them is titikshaa.
V.C. Verse 26--- Firm conviction about the truth of the scriptures and the
teachings of the Guru is sraddhaa.
V.C. Verse 27--- The mind remaining firmly fixed in the attributeless Brahman
is samaadhaana.
The fourth requisite, mumukshutvam is explained in V.C. verse 28 as the
yearning to become free from nescience and its effect, bondage, by the
realization of one’s true nature. In the Bhashya on Gita,4.11 Sri Sankara says
that it is impossible for a person to be a seeker of liberation and also a
seeker of the fruits of action at the same time. From this it is clear that
only a person who has attained total and intense detachment can be called a
mumukshu. The definition of yogaaroodha in Gita 6.4 as one who is free from
attachment to sense-objects and actions and does not even think of them
indicates that both these terms have the same meaning.
5. In this world, people look upon their
own bodies, their wives, sons, friends, servants and their possessions such as
horses and oxen as the sole source of all their happiness. They spend all
their allotted life-span only in thinking of the means of protecting and
nourishing all these. They never think
of that Self (Atma), the immortal Lord of all life, because of whom they are
alive and are able to function as sentient beings and to whom they owe all
their good fortune.
6. A certain silkworm, thinking itself to be very wise, builds a case
around itself for protection with the thread that comes out of its mouth and
remains in it throughout its life, ever active in trying to accomplish what it
wants (little realizing that the case itself will ultimately be the cause of
its destruction when it is taken away along with the worm by some one who wants
to make silk out of it). In the same way man, having acquired a gross
(physical) body as a result of the karma accumulated by him by his actions in
past lives remains attached to that body, identifying himself with it and
engages in further actions which will only result in perpetuating his bondage.
7. A man who, for earning his livelihood, entertains people by painting his
body to make him look like a tiger and frightens gullible children by his
appearance does not really think that he is a tiger and does not eat or attack
men and animals. A man who dresses as a woman to play a female role in a
dramatic performance does not begin to think of himself as a woman and does not
look for a husband. Both of them are always aware of what they really are,
though they may outwardly put on the garb of a tiger or a woman. So also, everyone must realize that the
physical body is only a garb in which the Atma or individual self is cloaked.
The Atma is
known by experience to be different from the body and is a mere witness to all
the activities of the body. Being a mere witness, the Atma does not participate
in the actions performed by the body and is not in the least affected by the
results of such actions.
Note: How the Atma is experienced to be different from the body is explained
under verse 4 above.
8. In order to comfort her child who has been crying (because of some pain in
the body) the mother puts into its mouth a raisin, a date, a piece of ripe
mango or a piece of ripe banana. (The idea is to comfort the child temporarily
so that it may willingly take the medicine to be administered to remove the
cause of the pain. The intention of the mother is not to feed the child with
raisin, date, etc, which will not cure the child of its affliction but may only
aggravate it). In the same way, the Upanishads adopt various means to impart
knowledge of the Self to the ignorant man whose mind is full of the vasanas or
impressions left by actions performed in innumerable past lives under wrong
identification with the body-mind complex.
Note: The ultimate goal of human life is liberation from the cycle of birth and
death by the attainment of Self-knowledge. For this one has first to become fit
for knowledge by attaining purity of mind. The mind of man is full of various
desires due to identification with the body-mind complex caused by ignorance of
his real nature. Initially, the Vedas and even the Upanishadic portion of the
Vedas (such as the Sikshavalli of the Taittiriya Upanishad) prescribe various
actions and meditations to enable a man to have his desires fulfilled. The real
object of the Vedas is, however, not to fulfil such desires but to make man fit
for knowledge. This can be achieved only by the performance of the actions and
meditations prescribed without desire for the fruit thereof. The aim of the
Vedas is to induce man to perform these actions and meditations, initially with
desire for the fruits and ultimately without desire. This is comparable to the
mother comforting the child with something that it likes to eat, so that it may
then accept the medicine willingly. The Vedas are always described as being
more compassionate than a thousand mothers.
9. One's own body, wife, son,
possessions and the like become dear only because of love of one's own self.
It follows therefore that the self is what is loved more than any thing else. Every thing
other than the self, such as wife, son and others, is the cause of sorrow.
Therefore how can these be really objects of desire? A person who wants to save
his own life when it is in danger (or who wants things to go his own way in
life) may even be prepared to give up his wife, son and others (when they act
in a way not to his liking). One who
wants the highest attainment for himself, namely liberation, should abandon
even (his attachment to) the body. The wise man should meditate on the self
alone and not be attached to anything else.
Note: It is said in the Brihadaranyaka upanishad (2.4.5) that the husband is
dear to the wife not for the sake of the husband, but for her own sake. The wife
is dear to the husband not for the sake of the wife, but for his own sake.
Everything is dear only for one's own sake. The idea is that the wife, son,
wealth, etc are dear to a person only because he derives happiness from them.
The self (the person himself) is thus the real object of love and not others.
When the wife, son and others dear to a person do not act in the way he wants
them to, they cease to be dear to him. Even the greatest miser will not
hesitate to spend his money when that becomes necessary to save his own life
from disease or danger. Attachment to wife, son and others is given up by a
person when they become obstacles to the fulfillment of his own wishes. Even
attachment to wealth makes way when one's own life is at stake. Attachment to
the body however continues because everyone looks upon the body as himself. In
order to realize the truth that he is the self or Atma which is different from
the body he has to give up attachment to the body also. Attachment is the cause
of all sorrow. Thus it is taught here that one should first give up attachment
to wife, son, wealth and the like which are known to be external to oneself.
Ultimately attachment to the body, which is looked upon, due to ignorance, as
identical with oneself should also be given up by one who seeks liberation.
10. An object (or a person) is liked
only as long as it gives happiness. When the same object produces sorrow it is
disliked. The same object cannot give
happiness all the time, nor can it be always a cause of sorrow. What is liked
earlier may become the object of dislike later and vice versa. Since
(as stated in the previous verse) any object is liked only for the sake of the
self, the self alone is always dear.
Note: We know from experience that an object which gives happiness at one time
can cause unhappiness at another time. Warm clothing is comfortable in winter,
but unbearable on a hot summer day. A son is ordinarily a source of joy for the
parents, but if he neglects his studies or takes to bad ways he becomes a cause
for worry. Such examples can be multiplied. It has been pointed out in the
previous verse that any person or object is loved only for the sake of one's
own happiness. It follows that what every one seeks is one's own happiness.
One' own self is therefore always the object of one's love.
11. There are
two paths open to man in this world, the path that leads to fulfillment of
worldly desires and the path to liberation. The first, fulfillment of
desires, is the sole source of all sorrow and becomes insipid in no time. Only people lacking in discrimination take to
this path. The other path leads to the attainment of Brahman, the
imperishable source of infinite bliss. Wise men of discrimination resort to
this path. Thus is it stated in the Kathopanishad which consists of six
sections.
This is the gist of Kathopanishad, I.ii.2. The first path results in the
continuous chain of birth and death, with all its attendant sorrows. People who
are intent only on enjoying worldly pleasures choose this path. Even pleasures
in heaven after life on this earth fall under this category. By performing
various rites prescribed in the Vedas a person may go to heaven, but sojourn
there will also come to an end when the results of the actions or rites
performed are exhausted. The person will then be born on this earth again. No
permanent happiness can be attained by following this path. The second path
leads to liberation from Samsara or the continuous cycle of birth and death and
consequently to eternal, supreme bliss. Those who know the superiority of this
path are not attracted by the pleasures of this earth or even of heaven. They
strive only for liberation.
12. That aspirant for liberation who, when engaged in activities in the world
looks upon himself as a wave in the ocean that is Brahman, when just sitting
thinks of himself as a gem strung on the thread that is Brahman (like pearls on
a string), when experiencing sense objects through the sense organs sees all
objects as Brahman (or Atman) alone and when sleeping considers himself as
immersed in the ocean of bliss that is Brahman and spends his days in this
manner is the one who is established in the indwelling self that is none other
than Brahman.
13. The person who, having first
attained, from the Guru and the scriptures, the mediate (intellectual)
knowledge that the Self is, like the sun, neither a performer of actions nor
the enjoyer of the results thereof, realizes the same as an actual experience,
sees this entire universe constituted of names and forms as the gross body of
the Self or Brahman. He further
realizes that it is only because of this Self which dwells in every living
being and which is beyond the vital airs and the sense organs that all
creatures are able to function as sentient beings and that all experiences
through the sense organs are made possible only by this Self. Such a person has
his mind always fixed on the supreme Self while transacting in the world.
The word jnana signifies mediate or intellectual knowledge acquired by sravana
or hearing the scriptures from the Guru. Thereafter, by manana or reflection
all doubts about the correctness of what is taught by the scriptures are
cleared. Then, by nididhyaasana or constant contemplation, the realization that
one is not the body-mind complex, but the Self alone, is attained. This
realization is what is spoken of as vijnana.
Sravana, Manana and Nididhyaasana (Hearing, reflection and meditation):
These terms are explained below:
Vedantasara of Sadananda, ch.5, para 182—Hearing (Sravana) is the
determination, by the application of the six characteristic signs, that the
purport of the entire Vedanta is the non-dual Brahman. The six signs are—(1)the
beginning and the conclusion, (2)repetition, (3)originality, (4)result,
(5)eulogy and (6)demonstration.
Each of these terms is explained below.
Vedantasara,ch.5. para 185—The term ‘ the beginning and the conclusion’ means
the presentation of the subject matter of a section at the beginning and at the
end of the section. For example, in the sixth chapter of the Chandogya
Upanishad, Brahman, which is the subject-matter of the chapter, is introduced
at the beginning with the words, “One only without a second”, etc. (6.2.1). At
the end of the chapter Brahman is again spoken of in the words, “In It all that
exists has its Self”, etc. (6.8.7).
Para 186— 'Repetition' is the repeated presentation of the subject-matter in
the section. In the same chapter, Brahman, the One without a second, is
mentioned nine times by the sentence “Thou art that”.
Para 187—‘Originality’ means that the subject-matter of the section is not
known through any other source of knowledge. For instance, the subject matter
of the above section, namely, Brahman, cannot be known through any source of
knowledge other than the sruti.
Para 188—The ‘result’ is the utility of the subject-matter. For example, in the
same section, the sentences" One who has a teacher realizes Brahman. He
has to wait only as long as he is not freed from the body; then he is united
with Brahman”. (6.14.2). Here the utility of the knowledge is attainment of
Brahman.
Para 189—'Eulogy' is the praise of the subject-matter. The words in this
section, “Did you ask for that instruction by which one knows what has not been
known, etc” (6.1.3) are spoken in praise of Brahman.
Para 190—Demonstration is the reasoning in support of the subject-matter,
adduced at different places in the same section. An example is—“My dear, as by
one lump of clay all that is made of clay is known, every modification being
only a name, and being real only as clay”—(6.4.1). This shows that the universe
has no reality except as an apparent modification of Brahman, the only Reality.
Para 191—'Reflection' (manana) is churning in the mind what has been heard from
the teacher, by making use of arguments in a constructive manner, to arrive at
the conviction of its correctness.
Para 192—'Meditation' (Nididhyaasana) is keeping the mind fixed on the thought
of Brahman, uninterrupted by any other thought.
The result achieved by ‘hearing’ etc.
‘Hearing’ removes the doubt whether the upanishadic text which is the pramaana
(source of knowledge) expounds Brahman or some thing else. This doubt is known
as pramaana-asambhaavanaa, or the doubt about the pramaana itself.
‘Reflection’ removes the doubt whether Brahman and the jiva are the same or
not. This doubt is called prameya-asambhaavanaa.
‘Meditation’ is intended to keep off wrong notions such as “The universe is
real; the difference between Brahman and jiva is real”, which are contrary to
the teachings of the upanishads, by developing concentration of the mind. Such
wrong notions are known as vipareeta-bhaavanaa.
Thus the purpose of hearing, reflection and meditation is the removal of
obstacles in the form of doubts and wrong notions that stand in the way of
Self-realization.
The self is neither a doer nor an enjoyer. All actions are performed only by
the body-mind complex and the self is a mere witness. The body, mind and sense
organs are however insentient, being made up of the five elements (space, air,
fire, water and earth). They acquire sentiency only because of the reflection
of the Self, which is pure consciousness, in the mind. They function in the
mere presence of the self, just as all beings on earth go about their
activities with the help of the light afforded by the sun. The sun merely
provides the light for people to perform actions, but does not make any one act
in a particular manner, nor is it in any way benefited or affected by the
actions of living beings. So also, the Self is not at all tainted by the
actions of any one.
14. The essential pre-requisite for the
dawn of Self-knowledge is dispassion. This is of two kinds according to
Sage Patanjali's Yoga sutras, namely, inferior
dispassion and superior dispassion.
The former arises as a result of the realization that
attachment to one's house, friends, son, possessions and the like culminates
only in sorrow. The second type of dispassion arises from discrimination
between what is eternal, namely the Atma and what is perishable, namely the
body-mind complex. WHEN THIS SUPERIOR DISPASSION ARISES, ALL WORLDLY
OBJECTS AND PLEASURES BECOME AS REVOLTING AS VOMIT. One who has attained
control over the mind as a result of such dispassion is fit to renounce the
world. This renunciation not only means
leaving his home, but also giving up attachment to his body.
Renunciation or Sannyasa is of two kinds-- Vividisha Sannyasa or the
renunciation of the seeker and Vidvat Sannyasa or the renunciation of the
knower of Brahman. The first type is spoken of in this verse. When a person has
attained superior dispassion he may take Vividisha Sannyasa so that he can
concentrate on the path of Jnana and ultimately attain Self-realization. The
second type of Sannyasa is described in verse 16.
Inferior and superior dispassion are described in Yoga sutras I.15 and 16
respectively.
15. A person who has realized that the
notions of 'I'-ness in the body (identification of oneself with the body) and
'mine'-ness in persons and things connected with him are the real cause of all
sorrow does not seek to attain happiness from external objects which would only
bring sorrow. One who looks upon the perishable body as himself suffers
from diseases of the body and the adverse actions of others (which affect only
the body and not the Self). Such a person considers the loss of his wife, son
or wealth as a very great calamity, but remains unaffected when his enemy dies.
It follows that the only way to avoid sorrow is to give up identification with
the body and attachment to relations and possessions.
16. A person who has come as a guest to another house and who intends to go
back to his own house very soon is not unduly affected by what happens in the
house to which he has come as a guest. So also, a person who, though living in
his own home, is free from all attachment, does not participate in the joys and
sorrows in that home, realizing that
everything in this world is transient and subject to perpetual change, like the
clouds and that what is destined to happen will happen. He therefore
remains free from all striving for getting what is pleasant and avoiding what
is unpleasant.
What is described here is the state of the Vidvat Sannyasi, one who
has already attained Self-knowledge.
17. Just as a snake discards its slough and moves away, the aspirant should
leave home, freeing himself from attachment to family and possessions. Just as
a traveller resorts to the shade of the trees on his way for a short rest and
proceeds on his journey, the aspirant may remain in the body (without
attachment to it). He should seek as food only the fruits which have fallen of
their own from trees and should take just enough to satisfy his hunger. In order to
attain union with his Self which is bliss itself, he should completely give up
identification with his body-mind complex.
Reference may be made here to Brihadaranyaka Upanishad, 4.4.7--"Just as
the lifeless slough of a snake lies, cast off in the ant-hill, even so lies the
body (of the enlightened person)". That is to say, he gives up
identification with it, though continuing to live in the body as long as his
Prarabdha karma lasts.
18. At first desire for sense objects
arises in the mind of human beings. Then the mind
wishes to attain those objects. It tries to experience the desired object
through the appropriate organ of sense or action. If it does not succeed in getting the desired object, anger arises.
If the object is attained, then the intense desire to protect it from being
lost, which is known as greed, springs up. These three,
desire, anger and greed are the cause of man's spiritual downfall. The wise man
should get rid of these three by concentrating his mind on the Self (and not
allowing it to go in search of sense pleasures).
In Gita, 16.21, the Lord says-- The door to hell is threefold, namely, desire,
anger and greed. One should therefore discard these.
In Kathopanishad, II.ii.1, it is said that one who desires immortality should
withdraw his senses from external objects and fix the mind on the Self alone.
19. In this context, what is given away to a deserving recipient, with the
attitude that it is an offering to the Lord, is called a gift. Freedom from
anger, even when affronted, is forbearance. The firm conviction that the teachings of the scriptures and one's Guru
are true is what is called faith. The eternal changeless Brahman alone is
real. The
four obstacles in the way of a spiritual aspirant are the opposites of these,
namely, greed, anger, lack of faith and looking upon the world as real.
These four are the cause of man's bondage. Man
can cross over these four obstacles by the practice of their opposites, namely,
giving of gifts, forbearance, faith and looking upon Brahman alone as real in
the absolute sense. Such a person can attain heaven or union with the
effulgent gods or even eternal liberation from Samsara in this very birth
itself.
This verse is based on a mantra in the Sama Veda known as Setu Sama. In this
mantra the four causes of bondage are stated to be greed (or the tendency to
cling on to one's possessions), anger, lack of faith in the scriptures and
acceptance of the world as the absolute reality. These have to be countered by
their opposites.
By this verse Sri Sankara points out that even the Karmakanda of the Vedas, in
which this Setu Sama occurs, also has important teachings for the spiritual
aspirant who seeks liberation and not only the Jnanakanda. It may be pointed
out here that it was Sri Sankara who established that both the Karmakanda and
the Jnanakanda are authoritative and are necessary for every one, unlike the
Mimamsakas who hold that the Karmakanda alone is valid and the Sankhyas who
hold that the Jnanakanda alone is valid.
Here it is said that 'Astikya' is faith. Astikya implies belief in (1) the
existence of worlds or spheres of experience other than the present world, (2)
rebirth according to one's Karma and (3) the Vedas as authority.
20. When one eats food only after having
offered to gods and guests, that food becomes nectar for him. Otherwise the
food eaten goes in vain (it does not conduce to his spiritual progress). To
him who prepares food for his consumption alone, that food is death. In this
world the man who eats without offering to gods and guests becomes the very
embodiment of sin. The man who does not offer food as an oblation to the Pranas
as prescribed in the scriptures also becomes the embodiment of sin.
See Bhagavadgita-3.12- He is verily a thief who enjoys what has been given by
the gods without offering anything in return.
Bh.gita- 3.13- Those who prepare food for themselves alone incur sin.
Pranagnihotra- Section 69 of the Mahanarayana upanishad prescribes that the
rite of offering food as an oblation to the Pranas should be performed when
cooked rice is set before one for eating. A small quantity of the food is to be
taken by the fingers and put into the mouth six times, uttering a certain
mantra. This constitutes an offering unto the Divine Fire Vaisvanara in the
stomach, which is the supreme Brahman itself. (The Lord says in Gita 15.14-
Taking the form of Vaisvanara and dwelling in the bodies of all living beings,
I, along with Prana and Apana, make the food fit for digestion). By this, the
mundane act of eating food to satisfy one's hunger becomes raised to the level
of a yajna (sacrifice). This also symbolizes the offering of the finite self
into the Infinite Supreme Brahman.
Chandogya upanishad, 7.26.2 says- When the food consumed is pure, the mind
becomes pure. When the mind becomes pure, memory is strengthened. When memory
becomes strong, all the knots of the heart (the effects of Avidya) are cut
asunder. Food becomes pure by being offered to the gods and guests.
21. He who gives food to a famished beggar who has come to his doorstep seeking
food is alone fit to be called a truly generous person. There will always be
abundance of food in his house on auspicious occasions such as yajnas,
marriages and so on. He will have no enemies at all. But a person who refuses
food to those who look up to him, serve him and are friendly to him is not a
real friend at all. One would be inclined to turn away in disgust from such a
reprehensible person.
Gift of food to a deserving person is the noblest of all gifts. A person who
makes such gifts will always have abundant food in his house.
The Mahabharata, Anusasanaparva says:--
"The greatest of all gifts is the gift of food. Therefore one who desires
to acquire Punya should gift food. Food is the life of all human beings. All
beings are born out of food. The world is sustained by food. Therefore food is
praised by the wise" (112.10 & 11).
"There has never been any gift equal to that of food, nor will there ever
be. Therefore men wish particularly to gift food. The happiness derived from
this gift by both the giver and the receiver is directly perceived, unlike
other gifts, the result of which is not directly perceivable (63. 6 & 29).
22. The Vedas say that the manifestation of the universe as a reality is only
due to ignorance of the Self (Brahman) and sublation of the universe results
from the realization of Brahman as the one and only reality. This appearance and sublation of the
universe are common to all Jivas, right up to Hiranyagarbha. When the nacre
in front is not known as such and is wrongly thought to be silver, it is as if
the nacre has merged in silver, just as an object offered into the fire as an
oblation becomes one with the fire. But when the nacre is realized as such, the
silver disappears into the nacre. This again is as if the silver had become an
oblation into the nacre. Similarly, as long as one is in ignorance, only the
universe is seen as existing and Brahman remains hidden. This is
described here as Brahman being offered as an oblation into the universe. On the dawn of the knowledge that Brahman
is the only reality, the universe is seen to have no existence apart from
Brahman. It is as if the universe had become merged in Brahman by being
offered as an oblation into it.
23. Before creation nescience was not
absolutely non-existent like the skyflower. Nor did it exist as an entity
different from Brahman. But it was different from both, i.e. it was neither
non-existent nor existent. (It was indescribable as existent or
non-existent). Before creation the world as we now experience did not exist.
The Virat (total gross body) which is the cause of the elements beginning with
space too did not exist, but appeared only subsequently, like silver appearing
on nacre. Therefore, how can nescience
(which is neither existent nor non-existent) really cover Brahman? It cannot,
just as water conjured up by magic or the illusory water in a mirage cannot
really cover the earth on which it appears.
The world is only a transformation of nescience (or Maya). This nescience had
no real existence before creation, nor was it totally non-existent, like a
'skyflower'. A flower cannot appear in the open sky without a plant or a tree
and so there can be no such thing as a 'skyflower'. Things which can never be
experienced, like the horn of a hare, the son of a barren woman or a skyflower
are given in Vedanta as examples of absolute non-existence. This is in contrast
to nacre-silver or rope-snake, which is actually experienced until it is
subsequently realized as illusory.
24. The cycle of repeated births and
deaths, which is known as bondage, is not real, but is only attributed to the
Jiva (individual soul) because of ignorance of the real nature of the Jiva.
If bondage
does not really exist, it follows that liberation is also not real, because
there can be such a thing as liberation only if there is bondage in the first
instance. There is no night or day in the sun. The concept of night
and day is based only on the sun being seen or not seen. Brahman, which is pure and without a second, existed without the
limiting adjuncts in the form of the vital air and sense organs before creation
started (i.e. during Pralaya). At the commencement of creation Brahman, by association
with Maya, appeared as Hiranyagarbha, the Creator. This Hiranyagarbha is not in
essence different from Brahman. The
same Brahman became all the Jivas by association with all the minds which are
all modifications of Maya. Thus the Jiva too is not in reality different from
Brahman. The
apparent difference is only due to the limiting adjunct in the form of the
mind, which is only a modification of Maya and is therefore not real in the
absolute sense, but has only empirical reality.
25. Before creation (i.e. during pralaya) nescience existed as a
positive entity (it was neither non-existent nor negative). The universe was
then covered by Maya which had merged in Brahman. The universe being not manifest then, it could not be described, nor
even conceived, just as water in milk cannot be separately seen. At the end
of Pralaya, when fresh creation is to begin, the will of the Creator is
prompted by the vasanas resulting from the continuous actions of all Jivas
during the past cycles of creation. Maya then becomes transformed as this world
of innumerable names and forms, in conformity with the past karmas of Jivas.
According to Advaita Vedanta nescience is not mere absence of knowledge, but is
a positive entity. The Lord says in the Gita, ch.5.15, 'knowledge is covered by
ignorance'. What covers something else has to be a positive entity. Moreover,
nescience is the material cause of the universe. Only a positive entity can be
a material cause and not mere Abhava or non-existence. Nescience is neither
absolutely real like Brahman nor absolutely false like the horn of a rabbit. It
is therefore described as 'anirvachaniya' or indescribable. It has phenomenal
or vyaavahaarika reality, like the universe which is a transformation
(parinaama) of nescience.
During Pralaya all the Jivas remain merged in Maya along with their vasanas. At
the end of Pralaya these vasanas become ripe for manifestation. The Lord then
wills "Let me create the worlds" (Aitareya Upanishad, I.i.1). Each
Jiva then gets a body in accordance with his vasanas and the effects of his
past karma. See Kathopanishad, II.2.7 which says that Jivas are born as human
beings, animals, birds or even plants according to their karma and in
conformity with the knowledge acquired in past lives.
26. This Maya
has four great qualities. It is ever youthful and
ever new. It has the capacity
to make what is impossible happen. Every action
undertaken as a result of this Maya is sweet in the beginning. Maya conceals the knowledge about Brahman
contained in the Srutis. Isvara and Jiva both dwell in this Maya like two
birds on a tree. The Jiva experiences external objects through the sense organs
and feels happiness or misery, while Isvara is not affected by them.
This verse is based on the Rigveda, 8.6.16.3. There Maya is described as a girl
having the above four qualities. Maya has two powers, the veiling power
(Avarana sakti) and the projecting power (Vikshepa sakti). Maya veils Brahman
and projects the universe. It thus makes the impossible happen. Brahman
reflected in pure (Sattvic) Maya is Isvara (God). The Jiva or individual is
Brahman reflected in Avidya, which is impure Maya because of the admixture of
Rajoguna and Tamoguna. It is therefore stated in this verse that both Isvara
and Jiva dwell in Maya. The comparison with two birds on the same tree is based
on Mundakopanishad, III.i.1, which says:--"Two birds that are ever
associated with each other reside on the same tree (standing for the body). One
of them, (the Jiva), eats the fruits (i.e. experiences the results, good and
bad, of its karma) because of identification with the body. The other, Isvara,
looks on without eating. Isvara has no karma to be experienced and no
identification with the body. Isvara controls Maya, while the Jiva is under the
control of Maya.
All actions undertaken are sweet in the beginning-- The Jiva undertakes various
actions with the object of attaining happiness, prompted by Maya or ignorance
of the truth that he is Brahman. He feels happy when he starts such action,
only to realize ultimately that all such actions ultimately lead only to
sorrow, because nothing obtained by action can give everlasting happiness. Only
the realization that one is in reality Brahman will give eternal happiness
unmixed with the slightest trace of misery. This knowledge, which is contained
in the Upanishads, is concealed by ignorance and so the Jiva looks upon himself
as a limited individual. See Gita, 5.16.
Maya makes the impossible happen-- Sri Sankara gives, in Mayapanchakam, some
instances of this. It imposes on Brahman, which is eternal and devoid of parts
and which is pure Consciousness, the false distinctions as the world,
individual souls and God. It makes even those who have mastered all the
scriptures no different from animals by tempting them with wealth and the like.
It makes Brahman which is infinite bliss, pure consciousness and non-dual,
struggle in the ocean of samsaara by associating it with the body made up of
the five elements. It imposes on Brahman which is devoid of qualities, the
distinctions of colour, caste, etc, and attachment to wife, son, possessions
and the like. It creates even in non-dual Brahman distinctions such as Brahmaa,
Vishnu and Siva and deludes even the learned into thinking that they are
different from one another.
27. Isvara is totally unattached. The
Jiva, being immersed in the ocean of nescience, forgets his own real nature (as
Brahman) and sees the world of multifarious names and forms as real, though
they are only appearances and have no reality apart from the Self (or Brahman).
But when,
his intellect having become purified and free from desires and their
consequences such as anger, greed, etc, he withdraws his sense organs from
external objects and concentrates his mind on the Self within, he realizes his
nature as Brahman. Then Maya
gives up her control over him and he too frees himself from Maya. This one Self is described by the sages as having taken
the form of various gods, but this is only for the purposes of the ritualistic
portion of the Vedas. In reality the Self (Brahman) is only one, without a
second.
Rigveda,I.164.46 says:-
"They speak of Indra, Mitra, Varuna. Agni and the Divine, winged Suparna,
The One Being the wise call by many names as Agni, Yama, Matarisvan".
See also Kathopanishad, 2.1.1-- A rare discriminating individual turns his eyes
(i.e. all his sense organs) away from external objects and then sees the
indwelling Self.
28. The
indwelling self, being non-different from the Supreme Self (Brahman), is
infinite and so all-pervading. It
cannot therefore be said that the indwelling self enters the womb when a child
is conceived. Nor can it be said that it leaves the body when a person dies. It
is the subtle body, constituted of the mind and the sense organs, that enters
the physical body when a child is conceived and leaves the physical body when a
person dies. Birth is the entry of the subtle body
into the physical or gross body and death is the departure of the subtle body
from the gross body. On death the subtle body goes to the higher or
lower worlds according to the karma of the person. The self does not take
on the characteristics of the gross body such as leanness, stoutness, etc. The subtle body, along with the sense organs
(which form part of it) and the samskaras, departs from the gross body on death.
After sojourn in
higher or lower worlds, it comes back to this world to take on another gross
body.
The subtle body consists of the five organs of perception (jnanendriyas), the
five organs of action (karmendriyas), the five vital airs (prana, apana, vyana,
samana and udana), the mind (manas) and the intellect (buddhi). It is the
subtle body which transmigrates from one physical body to another. The physical
body perishes on death, but the subtle body continues until ignorance is
destroyed by the realization of Brahman (Brahma-sakshatkara). When the subtle
body leaves the physical body it carries with it the knowledge acquired by the
person, the effects of his karma (punya and papa) and the impressions of past
actions (samskaras) (See Brihadaranyaka Upanishad, IV.iv.2 ). The pure Atma,
being eternal and all-pervading, has neither birth nor death, nor can there be
any question of its going from one place to another. See also Bhagavad gita,
15.8.
How the jiva takes a new body
Br.Up.4.4.3, Sri Sankara's Bhashya says :--
Now the question is, when the self loaded with knowledge, etc, is about to take
up another body, does it leave the old body and go to another, like a bird
going to another tree? Or is it carried by another body serving as a vehicle to
the place where, according to its past work, it is to be born? Or does it stay
here, while its organs become all-pervading and function as such? Or do the
organs remain contracted within the limits of the body as long as the jiva
remains in that particular body, but when the jiva departs, do the organs
become all-pervading, like the light of a lamp when its enclosure is removed
and contract again when a new body is taken up? (These are the views,
respectively, of the Jains, the Devataavaadins, the Saankhyas and Vedanta). The
answer is: Though the organs are by nature all-pervading and infinite (in their
form as the presiding deities), since the new body is made in accordance with
the person’s work, knowledge and past impressions, the functions of the organs
also contract or expand accordingly. Therefore the impressions called past
experience, under the control of the person’s knowledge and work, stretch out,
like a leach, from the body, retaining their seat in the heart, as in the dream
state, and build another body in accordance with his past work; they leave
their seat, the old body, when a new body is made ready. An illustration on
this point is given in 4.4.3.
Br.up.4.4.3. Bhashya---
The following example illustrates how the jiva passes from one gross body to
another. Just as a leach, which wants to go from one leaf to another, stretches
the front part of its body and takes hold of the new leaf and then draws the
hind portion of the body away from the old leaf and onto the new leaf, so also,
the jiva takes hold of the new body and only thereafter leaves the old body.
This is similar to what happens when going from the waking to the dream state.
In the dream state the person identifies himself with his dream body and
completely dissociates himself from his waking state body. The presiding
deities of all the organs also take their places in the new body. The nature of
the new body, whether it is that of a human being or of a god, or of an animal
or other creature, depends on the past karma, knowledge and impressions
(vasanas) of the particular individual. The Mundaka Up. says--”He who longs for
objects of desire, thinking highly of them, is born along with those desires in
a situation in which he will be able to realize those desires”(3.2.2). Desire
is therefore the cause of repeated births and deaths. Total elimination of
desire is the means to liberation.
Regarding how a new body is formed, the example of a goldsmith taking an old
ornament and converting it into a new one is given in Br.up.4.4.4.
Br.up.3.2.13. Bhashya---
Karma is the cause of repeated births.
Katha up. 2.2.7—The jiva is born according to his karma and knowledge as a
human being, animal, bird, tree, etc.
Proof of existence of past births
Ch.up.6.11.3. Bhashya--- When separated from the jiva (soul), the (gross) body
dies, but the soul does not die. From the fact that as soon as a creature is
born, it hankers after breast-feeding and experiences fear, etc, it is clear
that it has memory of similar experiences in past lives. Moreover, since rites
like agnihotra have some purpose to serve, it follows that the soul does not
die.
The next verse is based on a story in Rigveda (8.1.20 & 8.1.21).
29. Long ago a king named Sanathi had a learned and capable priest by name
Subandhu. This priest died as a result of imprecatory rites performed against
him by some Brahmanas. His subtle body went to Yama's abode. His brother
chanted some Vedic mantras and brought the subtle body back to the earth. This
story is narrated in a sukta in the Rigveda. From this it is clear that it is
the subtle body that leaves the physical body on death and transmigrates and
not the indwelling self. (This story from the karma kanda of the Veda further
supports what has been said in verse28).
30. The one non-dual Self, which is in
reality devoid of any movement or action of any kind, appears to move when the
mind moves. Though the Self is within the mind and also all around it,
being all-pervasive, the eye and other sense organs cannot know it. Just as the water
in the ocean appears to be agitated because of the waves caused by the wind and
attains its natural calm state when the wind ceases, the Self also attains its
natural calm motionless state when the mind becomes calm.
The next verse is based on Brihadaranyaka Upanishad, I.iv.17. It is being
interpreted below in accordance with Sri Sankara's Bhashya on this mantra.
31. The worldly man who identifies himself with his body and organs because of
nescience feels lonely before he gets married and yearns for a wife. Having got
a wife, he desires to have children and enough wealth to maintain himself and
his family. He strains his every nerve to the utmost for the sake of his
family. He does not consider anything else, however valuable, to be superior to
these (wife, children and wealth), so deeply is he attached to them. If he does
not get any one of these, he considers himself to be incomplete. If he loses
even one of these he considers his life to be unfulfilled and wasted. Although
alive, he is then as good as dead. He loses all enthusiasm and plunges into
despondency.
32. The cloud which appears to conceal the sun which is much bigger than itself
did not exist before the rainy season and is not seen after the end of that
season. That cloud, which exists only in between these two periods, cannot
really conceal the sun. It only obstructs the sight of the person who tries to
see the sun. If the cloud really
concealed the sun, the cloud itself would not be visible, because it becomes
visible only because of the light of the sun. In the same way, the universe, which is
illumined and enabled to function only because of the supreme Self, conceals
the Self from the intellect of human beings.
The cloud owes its origin to the sun's heat. We are able to see the cloud only
because of the light of the sun. It is this same cloud which obstructs our view
of the sun. Similarly, the universe which has its origin in Brahman (Self) and
which is illumined by Brahman, presents itself before us and prevents us from
knowing Brahman. Brahman can be known only if the intellect and the sense
organs are withdrawn from the external universe.
33. A person dreams that he is a king enjoying all regal splendour. But when he
wakes up he realizes that what he saw in the dream was all false. He does not,
on that account, grieve, thinking, "I, a king, have been deprived of my
kingdom". Even if he had dreamt that he had committed improper acts such
as an illicit relationship, he does not thereby become a sinner. So also, if a
person awakens to the Reality, Brahman, even the actions performed during the
waking state will not bind him and they will be forgotten, like actions
performed in dream.
When the realization that he is not the body-mind complex dawns on a person,
all his accumulated karma gets burnt off, as said in Bhagavadgita, 4.37. The
actions performed after realization will not produce any bondage. Only the
karma which gave rise to the present body, known as Prarabdhakarma, will have
to run its course. On the exhaustion of the Prarabdhakarma the body falls and
the Jivanmukta becomes a Videhamukta.
The waking state is similar to the dream state in that, in both the states, the
Reality, Brahman, is not known and what is unreal is projected as real. During
dream everything that is seen and experienced looks real. But when the dreamer
wakes up he realizes that all that had no existence at all. Similarly, as long
as identity with the body-mind complex continues because of beginningless
nescience, everything experienced in the waking state is looked upon as real.
But when nescience is removed by the realization that one is not the body-mind
complex, but the pure Self, the world is seen to have no reality. Thereafter
the joys and sorrows of the body cease to have any effect on the person. Such a
person, who has realized that he is the pure Self, is a Jivanmukta.
34. All that is experienced in dream, whether good or bad, is found, on waking
up, to be false. Whatever is done by the gross body in the waking state is not
found to exist in dream. Thus, even though everything that happens in both
these states is proved to be false, it is a pity that the deluded human being
clings to these false things, being totally ignorant of that Self, the only
Reality, which illumines both these states. We are unable to understand this strange phenomenon (which is caused by
Maya).
The idea contained in this verse is similar to what is expressed in the
following statement in Sri Sankara's Bhashya on Katha upanishad, I.iii.12:--
"Alas, how inscrutable and strange is this Maya, that every being, though
in reality none other than the Supreme Being, does not grasp that fact even
when repeatedly instructed, but identifies himself with his body and sense
organs though never taught to do so".
35. On dreaming that a relation, who was seen in the waking state as alive, had
died, a man becomes dejected, without reason (in the dream). Later, on waking
up and finding that the same relation is alive, he becomes happy. Though
remembering having seen him as dead in dream he converses with him in the
waking state when he sees the same person as alive. Thus a person considers what he sees in the
waking state as real because it lasts for a long period and what is seen in
dream as false because it lasts only for a short period.
In this context Mandukya Karika, ch.2, verses 6 and 7 are relevant. Verse 6
says that what does not exist in the beginning and at the end is unreal. By
this test things experienced in the waking state as well as those in dream are
equally unreal. Verse 7 points out that the objects of the waking state are
contradicted in the dream state. For example, a man goes to bed after a full
meal, but soon dreams that he is extremely hungry. A man who dreams that he has
eaten a hearty meal, wakes up feeling very hungry. Because of these reasons,
things experienced in both the states are equally unreal. But though they are
both unreal, it is admitted that there is a difference between the two. In his
Bhashya on Brahma sutra 2.2.29 Sri Sankara points out that there is a
difference between the dream state and the waking state. The difference
consists in the perceptions in dream being sublated immediately afterwards and
the other not. To a man who has woken up from sleep the objects perceived in
dream never had any existence at all, for he says “I falsely imagined that I
was in the company of great men. In fact, I never came in contact with great
men; this delusion arose because my mind was overpowered by sleep”. But an
object seen in the waking state, such as a pillar, is not thus sublated under
any condition. Moreover, dream vision is a kind of remembrance, whereas the
visions of the waking state are forms of perception. The difference between
remembrance and perception, consisting in the absence and presence of objects,
is well known.
36. A man dreams that he is enjoying the
pleasure of union with a woman. Though this union is unreal, it is seen that
there is discharge of the generative fluid because of the dream. Similarly,
this universe which arises from unreal nescience, is seen as real. In the dream the
man is real, but the woman as well as the union of the two are both unreal, but
this unreal cause produces the real effect of staining of the garment. Similarly
the unreal nescience (or Maya which cannot be experienced by us) produces this
universe which we actually experience and look upon as real. (The reality of
the universe is, however, only empirical or vyaavahaarika and not absolute or
paaramaarthika).
The use of such an illustration here may shock our sensibility, but the
explanation seems to be that sages never shied away from looking at the facts
of life in the face and they did not hesitate to use such telling examples if
thereby they could bring home their teachings effectively to the ordinary man.
This illustration appears also in verses 101 and 102 (ch.8) of
Prabodhasudhaakara, another work of Sri Sankara. So it is not likely to be an
interpolation.
The next verse is based on Brihadaranyaka Upanishad, 4.3.14.
37. Everyone sees the play of this Self everyday in dream (everything projected
by the mind in dream is illumined by the Self). But no one sees the Self who
plays by the power of Maya and without any organs whatever. So also, no one sees the Self who illumines
all objects and all embodied beings and makes them capable of functioning in
the waking state. Nor does any one
see the Self in the state of deep sleep even though the supreme bliss of the
Self is experienced then. This is most surprising.
In the waking state all living beings function only because of the Self which
imparts consciousness to them. In dream the sense organs are dormant, but the
mind creates objects by the power of the latent vasanas and these objects are
experienced only because of the light of consciousness of the Self. In deep
sleep the mind also becomes dormant. Then the bliss of the Self is experienced.
Thus in all the three states the Self is present. Yet no one realizes the
presence of the Self in any of these states.
38. If a man dreams that a mantra has
been imparted to him by a Guru and that he has repeated it a number of times in
the dream, then, on waking up he will find that the mantra has borne fruit. If
a person dreams that God has appeared before him and conferred His grace on
him, he will find the next morning that what he wished for has been achieved.
Thus, even though the dream is not real, it gives rise to a real result in the
waking state. Similarly, though the Upanishads have
only empirical and not absolute reality, they give rise to the knowledge of
Brahman which is absolutely real. It is by the light of
consciousness of Brahman that human beings, animals, birds, and all other
living beings which are capable of motion, as well as stationary beings such as
plants and trees (which are also jivas) have consciousness. All objects in this universe, whether
superior or inferior, owe their existence only to Brahman on whom they are
superimposed.
The doubt answered in this verse is-- since everything in this universe,
including the Upanishads, is the creation of Maya and is therefore not real in
the absolute sense, Brahman, who is known from the Upanishads, cannot have
absolute reality. This doubt is answered by giving instances where a dream, which
is not even empirically real, gives rise to results in the waking state which
have empirical reality.
39. In dreamless sleep the organs such as speech, etc, merge in the vital air
(Prana), which is the source of their manifestation in the waking state.
Similarly, when fire is extinguished, it merges in air. When the sun sets, it
also merges in air. The same is the case with the moon. (See Chandogya
Upanishad, IV.3). In Brihadaranyaka Upanishad, I.5.21, it is said that the
organs began to compete with one another, each one saying that it would go on
working without any rest, but after a while all of them became tired. Only
Prana, the vital air, did not feel any fatigue at all. Similarly, fire, the
sun, the moon and other deities tried to work without respite, but they also
became tired. Air alone did not become tired at all. Air or Vayu among the
deities is the same as Prana or vital air among the organs. The knowledge
obtained through the sense organs can be erroneous like the silver seen on
nacre. Therefore the Upanishad says that for realization of the Self one should
meditate on Prana and not on the organs.
Sri Sankara says in his Bhashya on Br. Upanishad, I.3.7 that by identification
with Prana one becomes his true self as Prajapati. Thus meditation on Prana,
which is the means to identification with Prana, is recommended in this verse.
Pranayamavrata may also be taken as the practice of Pranayama by which the
breath is controlled. Control of the breath results in control of the mind
also, since both are aspects of the same entity, Prana being Kriyasakti and the
mind Jnanasakti.
40. Fire does not burn wet firewood, but if the firewood has been dried by the
heat in the atmosphere in summer, then fire will burn it. Similarly, the fire of Self-knowledge cannot enter the mind of a person
who is deeply attached to his family, wealth and possessions, even if he has
acquired considerable religious merit (punya) by the performance of Vedic
rituals, by begetting a virtuous son and by using his wealth for noble
purposes. Only if he has developed strong
detachment can Self-knowledge dawn in his mind. Therefore the scriptures
declare that the acquisition of pure detachment is essential for a person who
seeks Self-realization.
41. Everything in this world, being only name and form, is unreal from
the absolute point of view. All things appear to have reality and function in various
ways only because of the substratum, Brahman, on which they are superimposed. This
universe should be covered by that supreme Being, just as the illusory snake is
covered by the rope on the recognition that what is in front is only a rope
(and not a snake). By renunciation alone, can the unsurpassed bliss of
Brahman be enjoyed and so one should not covet impermanent things like wealth
and possessions.
A rope is mistaken for a snake in dim light. When, subsequently, it is realized
that there was only a rope and no snake, it can be said that the illusory snake
has been covered by the rope. In the same way, because of ignorance of the
substratum, Brahman, which alone is real, the universe appears as real. But
what appears as the universe is in reality nothing but Brahman. It is therefore
said in this verse that the universe, consisting of names and forms, should be
looked upon as the supreme Being alone. The attainment of this realization will
lead to supreme bliss and this attainment is possible only when total
detachment is acquired by giving up desires for all other objects. This verse
is based on the first mantra of the Isavasya Upanishad-- "All this, that
moves in this universe, should be covered by God. Protect (your Self) through
that detachment. Do not covet any one's wealth".
42. A person who yearns for liberation (Mumukshu), who has already acquired the
preceding three pre-requisites, becomes first a Jivanmukta, one who is
liberated even while alive. Thereafter he continues in the body till the
Prarabdhakarma which gave rise to the present body is exhausted. When his body
falls he becomes a Videhamukta. Both Jivanmukti and Videhamukti are attained only by
the compassionate glance of the Guru, by repeated practice of Asana, Pranayama,
etc and by constant meditation on the Self. Repeated practice is of
two kinds, by the body and by the mind. That by the body consists of Asana,
Pranayama and Pratyahara. That by the
mind consists of Sama, the control of the mind, Dama, control of the sense
organs, etc (as stated in detail below). Hearing, reflection and meditation on
the Self, which constitute Jnanayoga have already been hinted at earlier(in
verse 3).
The pre-requisites for a spiritual aspirant---
Saadhanachatushtayam-- See notes under verse 4 above.
Videhamukti- Karma, in the sense of results of actions performed, is divided
into three categories . (1) sanchita karma—the accumulated results of actions
performed in past births, (2) praarabdha karma-- those results of past actions
which have given rise to the present body and (3) aagaami karma—the results of
actions performed in the present birth. On the dawn of Self-knowledge the first
category is completely destroyed along with the third category acquired upto
the time of attainment of knowledge. After the dawn of Self-knowledge any
action performed does not produce any result in the form of merit or demerit.
The second category is not destroyed on the attainment of Self-knowledge, but
has to be exhausted only by being actually experienced. On the exhaustion of
this category of karma the body of the enlightened person falls and the
jivanmukta becomes a videhamukta.
See Sri Sankara's Bhashya on Brihadaranyaka Upanishad,1.4.7:—.
The past actions that gave rise to the present body must necessarily produce
their results and so the body, mind and organs will continue to function even
after the attainment of Self-knowledge, just as an arrow that has already been
discharged must continue to move forward until its force is exhausted.
Asana, Pranayama and Pratyahara-- These are three limbs of Patanjali's Yoga.
They are, respectively, posture for meditation, regulation of vital force and
control of the senses--See Yogasutra 2.29.
Sravana, Manana and Nididhyasana- (Hearing, reflection and meditation)--
These terms are already explained in the notes under verse 13 above.
43. A person
who has attained purity of mind by the performance of duties without desire for
the fruit in past lives is able to get rid of all the desires which had taken
strong root in his mind over innumerable lives. He becomes free from identification with
his body and his mind is ever fixed in the Atma. His mind is free from all
vacillation. He enjoys the Bliss of Brahman as a Jivanmukta. When
his body falls on the exhaustion of his Prarabdhakarma he becomes a
Videhamukta. Some seekers after liberation wrongly think that the path to
liberation is through the 'Nadis' which are of different colours.
This verse is based on Brihadaranyaka Upanishad, IV. iv. 7, 8 and 9. In the
Bhashya on IV. iv. 9 Sri Sankara says that the Nadis or nerves are described by
seekers after liberation as blue, red, green, etc. These white and other
colours refer to some other path than that of the knowledge of Brahman. The
Jivanmukta is liberated here itself. For him there is no going to any other
place or world and so there is no question of path for him. Sri Sankara
says--"The white and other paths that the Yogis speak of as the paths of
liberation are not really so, for they fall within the range of relative
existence. They lead only to the world of Hiranyagarbha and the like; for they
apply to the exit through particular parts of the body. The path of liberation
is actually the absorption of the body and organs such as the eye in this very
life, like a lamp becoming extinguished, when transmigration (or further birth)
is impossible because of the exhaustion of all desires" .
44. The person who has realized the
entire universe to be his own Self goes beyond grief and delusion even while
living in this world, because he has attained Brahman which is pure and the
abode of all powers. He has given up identification with the body-mind
complex, is free from all thought of external objects and is beyond punya and
papa. He is a Jivanmukta, having attained the fourth state beyond waking,
dream and deep sleep.
Grief results from the loss of something held dear or the failure to
get some desired object. When a person has realized that everything in this
universe is his Self alone, there is nothing different from him which he can
desire to get, nor can there be any question of loss of anything. The causes of
grief being thus removed, there can never be any grief for him. Delusion is
mistaking one thing for another, such as looking upon the ephemeral and unreal
world as eternal and real. This also cannot happen to a person who sees nothing
different from the Self. This verse is based on Isavasyopanishad, 7-- To one
for whom all beings have become his Self, what delusion or sorrow can there be?
45. The Jivatma (individual soul) is the
reflection of Brahman in the mind which is made up of the Sattva parts of the
five subtle elements. This Jivatma is in essence Sattvic and is associated
with the Prana or vital force, which is the power of action (Kriyasakti).
Though the Jivatma is enveloped by the body, mind and sense organs, it is not
in reality tainted by the characteristics of the body such as youth, old age,
etc. (These qualities are wrongly attributed to the Jiva because of ignorance
of its real nature). The Jiva is an
exalted being (since it is really Brahman itself) and has the capacity to
become liberated from the apparent bondage which does not really exist, but
is wrongly attributed to it. This liberation is achieved by the individual who has a
subtle intellect, who concentrates his mind on Brahman, the only Reality (by
withdrawing the mind and senses from all external objects) and who practises
the disciplines such as Asana, Pranayama, Pratyahara and Jnanayoga mentioned in
verse 42. Liberation is the realization of the identity of the Jiva
and Brahman by the removal of the identification with the body-mind complex. This is attained
when the mind takes on the form of Brahman. The mind modified in the
form of Brahman continues till the fall of the body on the exhaustion of the
Prarabdhakarma. The individual in this state is a Jivanmukta. When the body
falls he becomes a Videhamukta.
This verse is based on a Rigveda mantra. The word 'yuva' in that mantra has the
meaning 'effulgent'. That meaning has been given here also.
Though the mind modified in the form of Brahman continues to exist, it does not
cause any bondage, because it is free from Vasanas and their consequences such
as attachment and aversion. It is like a roasted seed which, though resembling
a seed in appearance, has lost the power of germination. Any Karma done by a
Jivanmukta is really Akarma and so does not produce any bondage (See Gita,
4.18).
Reference may also be made here to Katha Upanishad, I. iii. 12 which says:-- He
is hidden in all beings and so is not manifest (to all). But by those who have
a subtle intellect and have the capacity to see subtle things He can be seen.
46.He who has become almost totally free from desire for sense objects, whose
desires have been extinguished, always yearns only for the Atma, the attainment
of which would result in his experiencing the infinite bliss of Brahman. On
attaining the Atma he becomes fulfilled. Thereafter he continues in the body as
a Jivanmukta, one who is liberated even while living on this earth, till his
Prarabdhakarma is exhausted, when his body falls. On the fall of the gross body
his organs do not depart to any other world (as they do in the case of those
who are still in ignorance). The organs become united in the subtle body and
the subtle body merges in its cause, the Self (See Bhashya on Br. Up, III. ii.
11 and IV. iv. 7). After that, where is this Jiva? There is no entity as Jiva
left. He remains merged in the Infinite Brahman, just as salt dissolved in
water becomes one with the water.
47. When sea water is heated, the water evaporates and a solid mass is left,
which is known by the name 'salt'. If this salt is thrown back into the water,
it dissolves and merges with the water, losing its name and form. Similarly, a
person who has realized that he is the Self (Brahman) becomes one with Brahman,
giving up his name and form when his body falls and he becomes a Videhamukta. Then
his mind merges in the moon, speech in fire, eyes in the sun, blood and seed in
water and ears in the quarters.
This verse is based on Br. Up. II. iv. 12 and III. ii. 13. See also
Mundakopanishad, 3.2.8 and Prasnopanishad, VI. 5. 'His mind merges in the
moon', etc -- The meaning of these statements is that the presiding deities of
the organs, who gave the organs the power to function, withdraw their help when
the person is about to die. The organs then become united in the subtle body.
In the case of a Jivanmukta, on the fall of the gross body, the subtle body
merges in the Self, as stated in verse 46 above. See Bhashya on Br. Up. 4.4.1
and 4.4.2.
48. The presence of ghee in milk is known by the sweetness of milk. That ghee
is different from the milk though it is inside the milk. Similarly, the presence of Brahman or the Self in all creatures is
known by the fact that the creatures are able to perform activities. That
Brahman, who is different from the creatures, is the place of rest of all
creatures who are fatigued by the activities in the waking and dream states.
(In deep sleep all beings are united with the Self and are free from all the
sorrows of the other two states, as stated in Chandogya Upanishad, 6.8.1 and
6.8.2).The
man of realization, having attained Brahman, considers everything else as
insignificant. There is no fear in Brahman. Brahman is pure concentrated
bliss. Know that Brahman, who shines in the cavity of the
intellect is immortal. Everything other than Brahman is perishable.
This verse is based on the following Upanishadic statements:-- Ch.Up.6.8.1 and 6.8.2,
already mentioned above, Taittiriya Upanishad, 2.1.1; 2.9.1, Br. Up. 3.7.23.
See also Gita, 6.22.
49. A large piece of multicoloured cloth is woven out of threads of different
colours. Though on a superficial view the cloth would appear to have a separate
existence of its own, it will become clear to a person who ponders over its
real nature that the cloth is nothing but the threads with which it was woven. Similarly, this gross universe, known as
Virat, consisting of multifarious forms such as mountains, cities, human
beings, villages, animals and many other beings and things is woven into, or
pervaded by, the Sutratma or Hiranyagarbha, the macrocosm of all subtle bodies.
This Sutratma is woven into the unmanifest ether, which, in turn, is woven into
Brahman.
This verse is based on Br. Up. 3.8.3 to 8. The purport is that this whole gross
universe is pervaded by Brahman.
50. Brahman
reflected in the intellects of various bodies such as those of human beings,
animals, birds, etc, takes those forms. The one person reflected in
water appears as two, the original and the reflection. Similarly, the one
Supreme Being (Brahman) takes on, by His power of Maya, innumerable forms
because of being reflected in innumerable intellects. So says Br. Up. in 2.5.19.
The
all-pervading (and non-dual) Brahman appears, inscrutably, due to Maya, as the
Jiva, by being reflected in the limiting adjunct (upadhi) in the form of the
intellect which, being constituted of Sattva alone, is pure and so capable of
reflecting Brahman.
The jiva being a reflection of Brahman, is in reality non-different from
Brahman. The Jivas appear as many, different from one another and limited
beings, only because of the limiting adjunct, the intellect, just as the space
inside a pot, though not different from the total infinite space, appears to be
limited by the size of the pot.
See also Katha Up. 5.9 and 5.10
51. The men of realization perceive that
the Jiva, who is a reflection of Brahman in the subtle intellect, is in the
grip of the Maya of the supremely powerful Lord. The nature of the reflection of Brahman,
that is to say, the nature of a particular Jiva, depends on the nature of his
intellect (or mind), just as the reflection of a face in a mirror varies
according as the mirror is convex or concave, clean or covered with dirt, fixed
or moving. But, just as the face itself is not in the least affected
by the nature of the mirror, so also, Brahman is not at all affected by the
nature of the reflecting medium, the mind, and ever remains the same and
immutable.
This verse is based on a mantra of the Rigveda. The words 'samudra' and
'patanga' are interpreted as in that mantra.
52. The one sun in the sky, when reflected in different receptacles of water,
appears as many and as still or moving according as the reflecting medium is
still or moving. Similarly, the one supreme Being, Brahman, reflected in the intellects
of different creatures, higher and lower, appears to have taken on the
characteristics of those creatures, but, in reality, Brahman is not at all
affected by them and is realized as only one and changeless by the enlightened.
This verse may be compared to Kathopanishad, 2.2.11:--
"Just as the sun, the eye of the whole world, is not tainted by the
defects of the creatures on earth or by the defects in the external world, so
also, the one Self, the indweller of all beings, is not affected by the sorrows
of the world, because the Self is transcendental".
53. The moon, (which is opaque) is made luminous by the rays of the sun which
fall on it and removes the dense darkness of the night. A bright bell metal
vessel, on which the rays of the sun coming in through a chink in the roof
fall, removes the darkness inside the house. Similarly, the intellect on which the rays
of consciousness from the Self fall illumines all objects through the sense
organs and enables the sense organs to experience them.
The moon and the bell metal vessel are non-luminous, but they are made to shine
by the reflected light of the sun. Similarly, the intellect and the sense
organs are insentient, but acquire sentiency because of the reflection of the
Self on the intellect.
Sri Sankara says in his Bhashya on Br. Up. 4.3.7:--"The intellect, being pure and close to the Self, reflects the
consciousness of the Self; the mind then catches the reflection from the
intellect and, from the mind, the sense organs receive the reflection of
consciousness. Thus the Self successively imparts sentiency to the entire
aggregate of the body and organs". The same idea is contained in the
present verse.
54. The sky, when reflected in a reservoir of water, appears as threefold,
namely, as the sky limited by the water, as the sky reflected in the water, and
as the all-pervading sky. Similarly, Brahman appears as threefold, as the all-pervading
Brahman, as its reflection in the intellect and as limited by the intellect.
When Brahman
limited by the intellect, who is the Jiva, and the all-pervading Brahman are
realized as one and the same, nescience, which made the Jiva and Brahman appear
different from each other, is destroyed along with its effects, Samsara and the
consequent sufferings.
55. A number of puppets are simultaneously manipulated by means of threads
attached to them and made to perform various activities such as singing,
dancing, walking, speaking, etc. The person who manipulates them remains behind
the scene and cannot be seen by the people who watch the puppet show. Similarly, this
universe consisting of the worlds named Bhuh, Bhuvah, Suvah and Mahah, which is
known as Virat, is activated by Hiranyagarbha, also known as Sutratma,
possessed of inscrutable glory, who pervades the Virat. This
Sutratma makes all creatures in the universe experience the consequences of
their past karma.
This verse is based on Br. Up. 3.6.1. In the Bhashya on this section of the
upanishad Sri Sankara points out that whatever is an effect, limited and gross,
is pervaded by its cause, which is subtler than the effect. Thus the element
earth is pervaded by its cause, water, water is pervaded by its cause, fire and
so on. The four worlds mentioned above, along with their inhabitants, form
Virat, which is the totality of all gross bodies. The gross bodies are pervaded
by their cause, the subtle bodies. The totality of subtle bodies is known as Hiranyagarbha
or Sutratma, because it runs like a thread (sutra) through all the gross
bodies. It is this subtle body that transmigrates and goes from one gross body
to another, taking along with it the impressions of the past karma of the
particular Jiva, as stated in Br. Up. 4.4.2. These impressions lead to the
initiation of fresh actions and also bring actions to fruition in the next
life. This is why it is stated in this verse that the Sutratma (total subtle
body) makes all creatures experience the consequences of their past karma.
56. In Vedanta, reality is defined as that which
remains absolutely unchanged in all the three periods of time. Brahman, in
which the Prana (vital air), the quarters, space and everything else merge (at
the time of Pralaya) is described as the reality of the reality in the
Brihadaranyaka Upanishad (by recognizing two levels of reality, namely,
empirical and absolute, as will be explained below). There is nothing else
equal to, superior to or bigger than this Brahman. This is why it is known as
the reality of the reality. Brahman viewed as apparently limited by the universe
made up of the elements with form, namely, fire, water and earth and those
without form, namely, air and space, is known as empirical reality. The
unconditioned pure Brahman, which is the absolute reality, is the reality of
this empirical reality.
This verse is the gist of Br. Up. 2.3.1 to 6.
Advaita Vedanta recognizes three levels of reality. A person, seeing a rope in
dim light, mistakes it for a snake. He is as much frightened as he would have
been if there had been a real snake there. For him, at that time, the snake is
real. However, when it is examined with the help of a light it is found that
there is no snake at all, but only a rope. The snake cannot be said to totally
unreal, like the horn of a rabbit, because it was actually experienced; nor can
it be said to be real, because it is subsequently found to have had no
existence even when it was experienced. The snake is therefore said to have
illusory or praatibhaasika reality. Similarly, this world is not absolutely
unreal, because it is actually experienced by us. But on the dawn of
Self-knowledge it is found to be nothing but Brahman. The world is therefore
said to be superimposed on Brahman, just as the illusory snake is superimposed
on the rope. The
world is said to have empirical or vyaavahaarika reality, because it is real
until the attainment of Self-realization. The absolute or paaramaarthika
reality is Brahman alone, since it ever remains the same. In the present verse
the world which has empirical reality is described as satyam and Brahman which
is absolutely real is described as satyasya satyam.
The word 'sat' represents the three elements with form --fire, water and earth.
The word 'tyat' stands for air and space, which are formless. These two words
taken together form the word 'satyam' which here stands for Brahman considered
as limited by the five elements and the whole universe made up of them. This is
empirical reality. The word 'satyam' is given this special meaning here and
also in the next verse. See also Taittiriya upanishad, 2.6.1.
57. We know from experience that things
such as silver, snake and water which do not really exist sometimes appear as
if real. It is also well known that such things appear only when there is a
substratum such as nacre, rope or desert and that these appearances come to an
end when the substratum is known. Just as these appear as real, this entire universe,
which is also unreal, appears on the substratum, Brahman, which is described as
the truth of the truth. Because the universe appears as if it is real, it is
described as truth (satyam).
The three levels of reality have already been described. In this verse it is
explained that the universe is described as satyam because it is looked upon by
all as real until the dawn of Self-knowledge.
58. Space, which accommodates everything
in this universe, is itself accommodated in its entirety in the infinite
Brahman. All the quarters which extend indefinitely in all directions, are also
within Brahman. Time, as reckoned by us, forms only a small fraction of
Brahman, which existed before time came into existence and will exist even
after time comes to an end. Brahman is therefore
beyond the limitation of time. Thus Brahman is infinite both in space and in
time. Before the creation of the universe Brahman alone existed.
At the beginning of creation Brahman manifested itself as Hiranyagarbha, or all
the subtle bodies and then as Virat or all the gross bodies. Hiranyagarbha,
being more subtle than Virat, pervades Virat and is therefore described as
bigger than Virat. Brahman, on which both Hiranyagarbha and Virat appear
because of beginningless Avidya or nescience, pervades them, being infinite. Since Brahman
pervades all the subtle and gross bodies (Hiranyagarbha and Virat), it follows
that it is not limited by any objects, subtle or gross. Thus it is
brought out in this verse by implication that Brahman is free from all the
three limitations, namely, of space, time and objects. An
illustration is given to explain this. The ocean is very big in size and full
of water. But its size is nothing compared to the waters of the Pralaya which
encompass the whole universe by the merger of all the seven seas.
It follows
from this verse that it is Brahman alone that appears as all the subtle and
gross bodies in the universe. Brahman does not undergo any change or
limitation, even when appearing as the gross and subtle bodies. The universe is
thus only a vivarta or apparent modification of Brahman, like a rope appearing
as a snake without really undergoing any change and not an actual modification
or parinama like milk becoming modified as curd.
It is said in this verse that Brahman alone existed before creation. This should not be understood as meaning
that now there is something else also in addition to Brahman. Even now the only
reality is Brahman. The universe is a mere appearance on Brahman and has
therefore no separate existence apart from Brahman. This has been brought
out by Sri Sankara in his Bhashya on Aitareya Upanishad,1.1.1 with the
illustration of foam and water. What was denoted by the term 'water' alone
before the manifestation of foam as such is denoted by the term 'foam' after
its manifestation, though really foam is nothing but water.
Brahman is free from all limitations
Panchadasi-3.35, 36, 37—Being all-pervasive, Brahman is not limited in space.
Being eternal, it is not limited in time. Since all objects in the universe are
merely superimposed on Brahman, Brahman is not limited by any object, just as a
rope is not limited by the illusory snake superimposed on it .
This verse is based on Br. Up. 5.1.1:--
The meaning of this mantra is given thus in Sri Sankara's Bhashya:-
That unconditioned Brahman is infinite, all-pervading; this conditioned
Brahman, manifesting as the universe of names and forms, is also infinite in
its real nature as the supreme Self, not in its differentiated form
circumscribed by the limiting adjuncts. This differentiated Brahman, the
effect, emanates from the infinite, or Brahman as cause. Although it emanates
as an effect, it does not give up its infinitude; it emanates as the infinite
only. When Brahman as effect takes the infinitude of the infinite, i.e. attains
identity with its own nature by the removal through knowledge of the notion of
'otherness' created by the limiting adjuncts, it remains as the unconditioned
infinite Brahman alone, without interior or exterior, as homogeneous pure
consciousness.
59. Just as the same rainwater nourishes all plants and produces in them many
different tastes, fragrances and potencies, so also the same Self which dwells in all
beings takes on the different characteristics of those beings. It is
in the mere presence of that indwelling Self that the earth supports everything
on it, the clouds pour down abundant rain and fire cooks food and burns.
The second part of this verse is based on Br. Up. 3.7.3 onwards--"He who
dwells in the earth but is within it, whom the earth does not know, whose body
is the earth and who controls the earth from within, is the inner
controller--your own self and immortal". There are similar statements
about water, fire, sky, air, etc, meaning that everything functions only
because of the presence of the indwelling self.
60. The wise
man should attain the conviction that it is his own Atma that dwells in all
living beings and should further see the entire creation as superimposed on his
own Atma. He should realize that everything in this universe is
non-different from his Atma, just as waves in the ocean are not different from
the water. Brahman is one, without any second of the same species or
of any other species. Brahman is
homogeneous, without any internal differences. He
who looks upon this universe of multifarious names and forms as having real
existence in Brahman goes from death to death, the Srutis say. That is to say,
he is born and dies again and again.
This verse is based on the following mantras of the Upanishads:--
Isavasyopanishad, 6- He who sees all beings in the Self and the Self in all
beings feels no revulsion towards any one.
Chandogya Upanishad, 6.2.1- In the beginning, dear boy, this was Existence
alone, one only, without a second. (See explanation given below).
Kathopanishad, 2.1.11- This (Brahman) is
to be attained by the (purified) mind alone; there is no diversity whatsoever
in this. He who sees difference here goes from death to death.
Brahman is free from all the three types of differences
Panchadasi-2.20 and 21.—Differences are of three kinds. The difference of a
tree from its leaves, flowers, fruits, etc, is the difference within an object.
This is known as svagata bheda. The difference of one tree from another tree is
the difference between objects of the same species. This is known as sajaatiya bheda.
The difference of a tree from a rock is the difference between objects of
different species. This is known as vijaatiya bheda.
None of these differences exists with regard to Brahman, because there is
nothing else of the same species or of a different species and there is no
internal difference because Brahman is homogeneous. This is what is affirmed in
the Chandogya Upanishad (6.2.1) by the words “ekam eva advitiyam”-one, only,
without a second. The word “one’ negates sajaatiya bheda, the word ‘only’
negates svagata bheda and the words ‘without a second’ negate vijaatiya bheda.
61. Though
it is known to every one that space exists both before and after a particular
pot is made, still it is wrongly thought by all that the space inside the pot
comes into existence only when the pot is made, that the space inside is
destroyed when the pot is destroyed, that when the pot is moved from one place
to another the space inside also moves along with it and that space takes on
the shape and size of the pot. Similarly, though the Self exists always
and is all-pervasive, people wrongly think that it comes into existence when
the universe comes into existence, that it ceases to exist when the universe is
dissolved, and so on.
62. A ball of jaggery is sweetness itself in every particle of it. A slab of
camphor is full of fragrance in every bit. Similarly, this wide world,
attractive with trees, mountains, towns, gardens and temples, which has no
reality of its own, is seen as existing and sentient only because of being
pervaded by the substratum, the Self, which alone is Existence and pure
Consciousness (just as jaggery is sweetness itself and camphor fragrance).
Any eatable tastes sweet only if it contains jaggery (or sugar). Camphor gives
fragrance to things coming into contact with it. So also, it is only because of the Self (Brahman) that everything in
this world exists and all living beings acquire sentiency.
63. When a drum is beaten or an instrument like veena is played, one is not
able to grasp the particular notes by themselves, but one knows the particular
notes only in the background of the general note. Similarly, this universe, which is a
modification of Maya, is never experienced separately, but only appears along
with Brahman or pure consciousness. This universe is only an appearance and has
no reality even when it is experienced. When, on the dawn of knowledge, it is
realized that this Brahman is the indwelling self and that it is the only
reality, it will be known that nothing other than Brahman is real.
This verse is based on Br. Up. 2.4.7,8 & 9. The particular notes of a drum,
veena or conch have no separate existence apart from the general note of those
instruments; the particular notes are included in, or are modifications of, the
general note. One cannot appreciate the symphony produced by, say, a veena, by
merely hearing one note, unless one first knows that it emanates from a veena
and then connects all the notes in a harmonious symphony. A particular item
cannot be known without knowing the general species to which it belongs. A
particular tree in a forest cannot be seen without seeing the forest as a
whole. Similarly, whatever is perceived in the waking and dream states has no
existence apart from Consciousness or Brahman, which pervades everything and so
the nature of this world can be really known only when its cause, Brahman is
known.
64. A person who
has attained right knowledge (from the scriptures and his Guru) and directly
realized that his indwelling self is the one pure immutable consciousness, the Lord of
the whole universe, who is all-pervading like space and who is the indwelling
self of all beings and that the entire universe has no reality apart from
Brahman and is a mere appearance and has thereby become free from all desire in
this life itself should remain ever established in the contemplation of his
identity with the pure, non-dual Brahman.
65. Indra, the being or enjoyer, who is in the right eye and his wife
Indrani, who represents matter or the objects of enjoyment and is in the left
eye, according to the Br. Up,4.2.2 & 4.2.3, are together in the space
within the heart in the dream state. At the end of their enjoyment there the
state of deep sleep (sushupti) ensues. This state is known in the Upanishads as
'Anandamayakosa'.
In this state the Jiva experiences supreme bliss, which is beyond description.
There is no experience of any object then. A person who is in deep sleep and
enjoying bliss should not be woken up suddenly. If he is woken up, the Br. Up
says that his sense organs may not go back to their respective seats in the
body and this will cause great misery to him.
This verse is based on Br. Up. 4.2.2, 4.2.3 and 4.3.14.
The upanishad says that the Self is pointedly manifest in the right eye in the
waking state. It is named Indha, which means radiant, but he is indirectly
called Indra, because the gods have a fondness for indirect names. At the end
of the dream state, the state of deep sleep occurs.
66. In deep
sleep all living beings merge in Brahman and enjoy bliss. That same
supreme bliss can be enjoyed always (and not only in deep sleep) if a person
realizes his identity with Brahman who is the protector of all the sense organs
and the benefactor of all beings, both within (the body) and without. This
being so, he who is always engaged only in external activities for the sake of
earning a livelihood and commits sinful deeds, ever intent only on enjoying
pleasures through his organs of touch, sight, hearing, smell and taste, will
reap only grief and delusion.
This verse is based on a mantra in the Rigveda.
All living beings merge in Brahman in deep sleep- sushupti- see Chandogya Up.
6.8.1. But on waking up they are as they were before, limited, miserable
beings. The only way to attain permanent happiness is by the realization of
one's real nature.
67. The
Jivatma exerts himself in different ways to get sense pleasures in the waking
state. When, in the end, his organs are all totally fatigued, he forgets the
happiness that he has so attained and goes to sleep in his own real nature for
rest. It is clear from this that the bliss
of one's own real nature, which is got much more easily and which does not come
through the sense organs is far superior to all the happiness acquired through
the exertion of the various organs, which ultimately becomes insipid.
However great may be the happiness enjoyed during the waking state, every being
desires the happiness that comes in sleep. Unlike sense pleasures, this
happiness is attained without any effort and is available to all, irrespective
of age, wealth and other considerations. This shows that the bliss of the Self,
which is what is enjoyed in sleep, is superior to all other happiness.
68. A bird generates wind by flapping its wings and by the help of that wind it
soars high up in the sky. There it spreads out its wings and flies (towards its
nest), propelled by the strong wind. Thereby it rids itself of fatigue. Similarly the
human being, being distressed and tormented in mind by evil thoughts, fancies
and desires for objects of sense, spreads out his hands and feet and sleeps for
a long time in order to become free from fatigue.
This verse is based on Br.Up. 4.3.19 which says:-- As a hawk or falcon flying
in the sky becomes tired and, spreading out its wings, flies towards its nest,
so does this infinite being hasten to the state where, falling asleep, it seeks
no object of sense and sees no dream.
In deep sleep the individual self becomes united with the supreme Self and
enjoys bliss. It is then free from all desires and gets complete rest. The
waking state and the dream state are similar in that in both of them what is
not real is experienced and the reality, Brahman, is not known.
69. A lustful person, on returning home from a long stay in another place, and
taking his wife in a tight embrace, feels absolutely happy and does not know
anything outside, such as 'This is something other than myself' or anything
inside, such as, 'I am so and so, happy or miserable'. Similarly, the Jivatma,
which becomes one with Brahman or Paramatma in the state of deep sleep, enjoys
bliss and remains untouched by all worldly activities and the results thereof
in the form of merit and sin and is free from grief, delusion and fear. In that
state the Jiva forgets this world which is characterized by differences and
similarities and relationships of all kinds.
The example given here is taken from Br. Up. 4.3.21.
Sri Sankara says in his Bhashya on this:-
As a man, when fully embraced by his beloved wife, both desiring each other’s
company, does not know anything at all, either external, such as ‘This is
something other than myself’, or internal, such as ‘I am this, or I am happy or
unhappy’, but he knows everything external and internal when he is not embraced
by her and is separated, so also, this infinite being, the individual self, who
is separated from the supreme Self (in the waking and dream states) because of
having entered the body and organs, like the reflection of the moon in water,
becomes fully embraced by, or unified with, the supreme Self in deep sleep and
does not know anything external or internal, such as ‘I am this, or I am happy
or unhappy’.
Ch. Up. 6.8.1.Sri Sankara's Bhashya says:--
When a person is in deep sleep, he becomes identified with Existence (Brahman).
Having discarded his nature as an individual soul he attains his own self, his
own nature, which is the ultimate Reality.
Br.up.4.3.22. Bhashya-- “In this state a father is no father, a mother is no
mother, worlds are no worlds, the gods are no gods, the Vedas are no Vedas. In
this state a thief is no thief, the killer of a noble Brahmana is no killer,
and so on”.
The form of the self that is directly perceived in the state of deep sleep is
free from ignorance, desire and action. The sruti says that in this state a
father is no father. His fatherhood towards a son is on account of the action
of begetting. Since he is dissociated from all action in the state of deep
sleep he is not a father then. Similarly, the son ceases to be a son in the
state of deep sleep. All other relationships also cease to apply in this state.
70. The
dissolution of all objects, both subtle and gross, dormancy of all the organs
and the mind, experience of happiness-- these three are common to the states of
Jivanmukti (liberation-in-life) and sushupti or deep sleep. But there is a difference between these two
states. One who is asleep comes back to the waking
state because of the effects of his past karma, but one who has become
liberated by the attainment of Self-knowledge does not go back to the state of
bondage because all his past karma and their effects (other than
Prarabdhakarma) have been destroyed by knowledge. (Though he
continues in the body till the exhaustion of Prarabdhakarma, there is no
bondage for him).
The 'dissolution of all objects' in the state of Jivanmukti means only the
realization that they have no reality and consequently remaining unaffected by
them. In deep sleep also, though the objects are still there, the sleeper is
not affected by them. There is similarity in this respect.
The next verse is based on Br. Up. 4.3.32 & 33.
71. Suppose there is a king who is endowed with all
accomplishments and prosperity--is in the prime of life, is good, learned,
strongly built and most energetic and is the ruler of the whole world full of
wealth. The happiness he enjoys can be taken as one unit of happiness. A
hundred times this is the happiness of the manes who have won that world by the
performance of the prescribed rites. Hundred times that is the happiness of the
celestial minstrels. Hundred times that again is the happiness of those who
become gods through the performance of the rites prescribed in the Vedas.
Hundred times that is the happiness of the gods by birth. Hundred times that is
the happiness of Prajapati. Hundred times that is the happiness of
Hiranyagarbha. All these joys, which are all derived from sense objects and are
limited, form only particles of the bliss of Brahman which is infinite and
which alone really exists.
It is actually the bliss of the Self (or Brahman) that manifests as the
happiness derived from sense objects. How this is so will be explained in
verses 73 and 74.
72. In which bliss of Brahman, the
joys of human beings, of the manes, of those who are born in heaven as gods and
of those who become gods by the performance of Vedic rituals are all included, on attaining which all desires of all
beings are fulfilled and which is the state of liberation because of the
dissolution of all the worlds, O supreme Being in the form of the moon, make me eternal
and immortal in that Brahman which is pure concentrated bliss. Pour
down a torrent of nectar for the Jiva, the lord of the sense organs who is in
the Ajna chakra between the two eyebrows-- so the Vedas say.
This verse is based on a Rigveda mantra. Though this mantra is in the karma
kanda of the Veda, it says, like the upanishads, that all joys of all beings
are nothing but the bliss of Brahman.
73. The Self is changeless and is of the
nature of supreme bliss. The non-Self or Maya is just the opposite, ever
agitated and miserable. The mind, which is the limiting adjunct of the Self,
takes on the steadiness and bliss of the Self or the agitation and misery of
Maya, depending on the circumstance. When the mind is seized by desire
for some object, it remains agitated and the agitation gives rise to misery.
When the
desired object is attained, the mind becomes calm and steady and then the bliss
of the self is experienced. The happiness that comes from sense-objects in this
manner continues only as long as the mind remains calm and steady, that is,
until the mind is again agitated by some other desire.
When the mind is calm, it reflects the bliss of the Self clearly, just as the
moon is reflected clearly in a pond in which the water is calm and clear. Thus
the happiness experienced on the fulfillment of any desire is only the
reflection of the bliss of the Self in the mind. The happiness is really due to
the mind becoming temporarily calm, but it is wrongly attributed by us to the
attainment of the object of desire. This happiness continues only as long as
another desire does not arise and cause fresh agitation of the mind.
74. The happiness arising from physical
union lasts only as long as the mind is absorbed in it, that is, only for a
very short period. The happiness enjoyed in the state of deep sleep lasts as
long as the deep sleep continues. The happiness in the state of liberation
(Jivanmukti) is permanent, because the mind of a Jivanmukta is always calm. It
therefore follows that happiness and calmness of mind always go together.
From this it is clear that any happiness experienced at any time is only a
particle, or a manifestation, of the eternal bliss of the Self and that this
happiness manifests itself only when the mind is calm.
75. The mind, becoming fatigued by the activities in the outside world during
the waking state, withdraws from all activities and desires to become united
with the Self. At this stage the dream state occurs, in which the mind projects
various objects, on the strength of the impressions accumulated during the
waking state. Then, becoming inclined solely towards the attainment of the
Self, it gives up completely all the experiences of the dream state and,
becoming quiescent, it gets absolute rest in the Self.
The Jiva goes from the waking state to the dream state and then to the state of
deep sleep. The return to the waking state is also through the dream state (see
Br, Up. 4.3.15).
The next verse puts forward a possible objection:-
76. During a dream, when the physical body is lying motionless, how can there
be the experience of joy, sorrow, etc, by that body? If it is said that a new
body which is capable of activity and experience of joys and sorrows comes into
existence in the dream, such a contention is not acceptable because the
materials for forming a new body are not available there. If, to get over this
difficulty, it is claimed that a new body is conjured up by the mind, then the
question arises, how is it that the generative fluid discharged as a result of
the union with a woman in dream by such a conjured up body, is found on the
physical body that has been lying motionless during the dream and is different
from the dream body?
This objection is answered in the next verse.
77. When a person sees something frightening in a dream, such as a wild animal
or an armed robber about to attack him, he cries out aloud. Sometimes a person
talks or laughs in sleep because of some dream. The crying, talking and
laughing are done obviously by the physical body. It is clear from this that
the individual does not sever connection with the physical body during dream,
even though it lies motionless. In the dream the dreamer sees himself as having
a body and experiencing and doing various things. All the objects experienced
by him in dream are the creations of his own mind, and these are created out of
the impressions left by the objects experienced during the waking state.
Vivekachudamani (V.C.) Verse 100—The dream state is the special state of the
subtle body. In this state the buddhi shines by taking the role of the agent,
with the vaasanaas (impressions) derived from the waking state. In this state
the sense-organs are dormant. Under the influence of ignorance, desire and past
action, the mind, possessed of the impressions of the waking state, creates
objects.
Br. Up.4.3.10 says –There are no chariots, nor animals to be yoked to them, nor
roads there, but the Jiva creates them in this state. There are no joys,
delights or raptures in it, but the Jiva creates them.
In dream it is the mind that becomes modified in the form of impressions of
external objects, under the stimulation of one's past actions. These actions
become possible because of the self-effulgent Atma. The Atma is therefore
spoken of as creating the dream objects, though the Atma merely illumines the
objects created by the mind.
78. The dream state, which is between the states of waking and deep sleep, is
known to all by experience. It is known as the second state. In that state the
Jiva withdraws all the sense organs into himself and remains as self-effulgent.
The self, the witness of all that is experienced in dream, illumines, by its
own light, all that is seen in the dream, which are all created by past
impressions. In the dream he sees objects desired by him and goes to desired
places, while the physical body lies motionless on the bed.
In the waking state the individual experiences sense-objects through the sense
organs such as the eye, ear, etc. In this state also it is only by the light of
the Self that the organs are able to perceive objects, but since the organs are
also functioning in that state it is difficult for us to realize that it is the
light of consciousness of the Self that makes all experiences possible. In
dream the sense organs merge in the mind. The mind itself becomes modified as
the objects seen in dream. In this state, since there is only the light of the
Self, it becomes clear to us that it is only by the light of the Self that
everything is experienced. This is why it is stated in this verse that the Self
sees everything by its own light. This verse is based on Br. Up. 4.3.9.
The statement in this verse that the Jiva sees desired objects and goes to
desired places in dream is meant only to show that those objects and places are
mere creations of his own mind and are not real. The implication is that the
unpleasant objects and places seen in dream are also equally unreal. In his
Bhashya on Br. Up. 4.3.15 Sri Sankara says that the Jiva sees the results of
both good and evil, namely, pleasure and pain in dream. Everything seen in
dream appears to be real only as long as the dream lasts. Similarly, everything
experienced in the waking state is real only till the person wakes up from the
sleep of Avidya. Sri Gaudapada says in Mandukya Karika, I.16 - "When the
individual, sleeping under the influence of beginningless Maya, is awakened,
then he realizes the non-dual (Self) which is beyond birth, sleep and
dream". Then he realizes that the things seen in the waking state also
have no reality.
79. The Jivatma protects, by means of the vital force, the body which lies as
if lifeless on the bed in the dream state, so that it may not become fit only
to be eaten by dogs and other animals. The Pranas perform merely the function
of breathing in this state. By the power of the vasanas in the mind the Jivatma
creates horses, chariots, rivers, ponds, many places of enjoyment, friends,
women, sons, well-wishers and servants.
This verse is based on the following mantras of the Br. Up:--
4.3.12- "The effulgent, infinite Being who is immortal and moves alone,
protects the worthless nest (the body) with the help of the Pranas and roams
about outside it". Though the Jivatma continues to be in the body during
dream, it is said to be roaming outside the body because it appears to go to
various places during dream.
4.3.10- "In that state there are neither chariots nor animals to be yoked
to them, nor roads, but he creates chariots, animals and roads. There are no
pleasures, joys or delights, but he creates them. There are no ponds, tanks or
rivers, but he creates ponds, tanks and rivers. For he is the doer".
80. In dream the Jiva creates elephants, tigers, thieves, enemies, snakes,
monkeys, etc. He sports with women, laughs, enjoys, eats tasty food; or thinks
he has become an outcaste and shrinks away in shame from his relations and
friends. He runs away, frightened by the sight of tigers and other wild animals
and cries out aloud as if he has fallen into the grip of a wild animal.
This verse is based on Br. Up. 4.3.13 which says:-- "In dream the
effulgent being attains lower and higher states, creates innumerable forms. He
sees himself as enjoying the company of women, or laughing, or even seeing
frightful sights".
The object of this and the previous verse is to show that what is seen in dream
is not real. One may wonder why it is necessary to point out what is known to
everyone. There is a reason for this. According to Advaita Vedanta the waking
state is similar to the dream state. In both the states the Reality, Brahman,
is not known and things which have no reality are experienced and taken to be
real. The things seen in dream are found to be false on waking up from sleep.
The objects experienced in the waking state are accepted as real only until
nescience is removed by Self-knowledge. The establishment of the unreality of
dream experiences is the prelude to establishing that the same is the case with
the waking state also.
Though the waking and dream states are similar, there is an important
difference between them. The difference is pointed out by Sri Sankara in his
commentary on Brahma sutra 2.2.29. Sri Sankara rejects the contention of the
Buddhists that, just as non-existent objects are experienced in dream,
non-existent objects may be experienced in the waking state also. He points out
that there is a difference between the dream state and the waking state. The difference consists in the perceptions
in dream being sublated immediately afterwards, while those in the waking state are not. To a man who has
woken up from sleep the objects perceived in dream never had any existence at
all, for he says “I falsely imagined that I was in the company of great men. In
fact, I never came in contact with great men; this delusion arose because my
mind was overpowered by sleep”. But an object seen
in the waking state, such as a pillar, is not thus sublated under any condition
(until the dawn of Self-knowledge). Moreover, dream vision is a kind of
remembrance, whereas the visions of the waking state are forms of perception.
The difference between remembrance and perception, consisting in the absence
and presence of objects, is well known.
81. When the nacre in front is not known to be such, it is mistaken for silver.
The sun's rays falling on sand create the illusion of water. A rope is mistaken
for a snake in dim light. These appearances last only for a short time, till
the substratum is known. The appearance of silver causes joy and the appearance
of the snake gives rise to fear, but all these appearances are clearly false.
The silver, water and snake are created only when they are seen. Similarly, the
multifarious names and forms which we see appear only because the substratum,
the Self, is not known. They also cause such emotions as joy, sorrow and fear.
They are created only when they are perceived. They have no real existence
apart from the substratum, the Self.
‘EKAJIVAVAADA’
The principle propounded in this verse is known as
'drishti-srishti-vaada' according to which all things are, during the period
they are cognized by a person, created by him through his nescience. This is also
known as ‘ekajivavaada’ the 'Theory of Single Jiva'. Sri Madhusudana Sarasvati
says in his work 'Siddhantabindu', which is a commentary on Sri Sankara's
'Dasasloki', that this is the pre-eminent Vedantic view. According to this view, the Jiva is the cause of the
world by the power of nescience. All objects of perception last only as long as
they are perceived. There is only one Jiva. Only when this Jiva attains
liberation all Jivas become liberated. The statements about Suka and others
having attained liberation is only eulogy or 'Arthavada'.
In this context Sri Sankara's Bhashya on the following verses from Mandukya
Karika are relevant:-
II.6. The
different things perceived in the waking state are unreal, for the additional
reason that they do not exist in the beginning and at the end. A
thing, such as a mirage, does not exist in the beginning and at the end; that
does not exist even in the middle.
IV. 65-66. The creatures visible to a waking
man are non-different from his consciousness, because they are perceived
through his consciousness, just like the creatures perceived by the
consciousness of a dreamer. And that consciousness, as engaged in the
perception of creatures, is non-different from the experiencer, since it is
perceived by the experiencer, like the consciousness in the dream state.
IV. 71. It has been said that the birth, death, etc, of creatures within the
range of empirical existence are like those of the creatures in dream and that
the highest truth is that no creature undergoes birth.
The allegation made by some, that Advaita is only Buddhism in another garb, is
refuted by Sri Gaudapada himself in Karika IV.99 where he says, "This view
was not expressed by Buddha". This is further explained by Sri Sankara
thus-" That the nature of the supreme Reality is free from the differences
of knowledge, known and knower and is without a second was not expressed by
Buddha; though a near-approach to non-dualism was implied in his negation of
external objects and his imagination of everything as mere consciousness. But
this non-duality, the essence of the ultimate Reality, is to be known only from
the Upanishads".
82. Since I
am the substratum for the superimposition of the universe by Maya, this entire
universe is brought forth by me. Therefore all these creatures are in me, but I am not in them. Though
(illusory) silver appears on nacre, there is no trace of nacre in silver. (The
superimposed object appears on the substratum, but we cannot say that the
substratum is contained in the superimposed object). But, in reality, these
creatures do not dwell in me (because they have no real existence and are only
the creation of Maya). So said Lord Krishna, the Guru of the universe. Therefore all the things perceived are only
like objects conjured up by magic and so unreal.
This verse is based on Bhagavadgita, 9.4 & 5.
Gita, 9.4:-- Here, as everywhere in the Gita, Lord Krishna speaks as Brahman,
the Self of all. All creatures are superimposed on Brahman by Maya. They appear
to be real only because of the substratum, Brahman, who is the only reality in
the absolute sense. It can therefore be said that all beings exist in Brahman.
Since Brahman is the self of all beings, it may be thought that Brahman dwells
in them. This is denied by the statement, "But I am not contained in
them". Brahman, who alone is real, cannot be contained in the world which
has only empirical reality. Taking the example of the rope-snake to clarify
this point, it can be said that the illusory snake exists in the rope. In fact
the snake exists, or appears to exist, only because there is a rope there. But,
although it is the rope that appears as the snake, it cannot be said that the
rope is contained in the snake, because the snake has no existence at all,
while the rope does exist (as an empirical reality). The snake has only
illusory or praatibhaasika reality. Similarly, Brahman who is the absolute
reality, cannot be contained in the world or in created beings which are not
real from the absolute point of view.
Gita, 9.5:-- Here the Lord declares that the beings do not exist in him. This
appears to be a blatant contradiction of what was said in the preceding verse,
namely, that all beings exist in Brahman. This apparent contradiction is due to
the fact that the two statements are made from two different standpoints. The
statement that all beings exist in Brahman is made from the empirical
standpoint, according to which the world and all beings are real. But if we
speak from the standpoint of absolute truth, since the world is only a product
of Maya and has no existence at all, it would be correct to say that the world
does not exist in Brahman. Brahman is, in reality, not at all connected with
the things created by Maya, just as the dreamer is not, in reality, connected
with the things seen in dream.
83. The
ignorant, deluded man, not realizing that his own past Karma is the cause of
his joys and sorrows, wrongly believes that his friends are the source of his
joys and his enemies the source of his sorrows. To remove this wrong
notion, the sages Yajnavalkya and Artabhaga declared in the palace of King
Janaka that a person's Karma alone is the cause of his joys and sorrows and of
repeated births. They praised the power of Karma. Lord Krishna, the great
ornament of the Yadava race, has said in the Gita that no one can remain
inactive even for a moment.
This verse is based on Br. Up. 3.2.13 and Gita 3.5.
84. For cutting a tree, an axe is the instrument, but it has to be lifted up by
a human hand and brought down with force on the tree, which means that it is
the action of a sentient being that cuts the tree. Food no doubt satisfies
hunger, but only if it is put into the mouth and swallowed by the eater.
Similarly, though the accumulated result of good and bad actions of past lives
is the cause of a person experiencing joys and sorrows, the actions themselves
are not capable of giving the results, since they are insentient and come to an
end as soon as they are completed. It is the Lord, who is the indwelling Self
and inner controller of all, who dispenses the results of past actions.
Reference may be made here to Brahma sutra 3.2.38. There the view of the
Mimamsakas that Karma itself gives its fruits and that it is not necessary to
postulate a God for this purpose is refuted. Only a sentient being can perform
any action. Karma which is insentient cannot.
85. Various obligatory rites as well as optional rites for the fulfillment of
specific desires are laid down for the different castes and stages of life by
the Smritis (Dharma Sastras). The Vedas (and the Gita) declare that if these rites
are performed as an offering to Brahman (without desire for the fruit),
they confer very attractive results in
the form of purity of mind, which is the essential pre-requisite for the
attainment of Self-realization. Just as an individual can be pleased by the
offer of something which pleases his organs of sense and action and a tree is
nourished by pouring water at the root, the supreme Lord is pleased along with
all the various deities by the offering of all actions to the Lord.
In the first example above, it is shown that by pleasing a part, the whole is
pleased. In the second example all the parts, such as the branches, leaves and
fruits are pleased by pleasing the whole. From these two examples the following
conclusions are reached:- (1) by propitiating the supreme Lord, all the deities
such as Indra, Varuna, etc are propitiated and (2) the worship of any such
deity is actually the worship of the supreme Lord and it is He who confers the
result through that deity, as the Lord says in Gita, 7.21, 22 and 9.23.
In Br. Up. 4.4.22 it is said--The seekers of Brahman wish to realize Brahman
through the study of the Vedas, performance of sacrifices, charity and
austerity. This is what has been elaborated as Karmayoga in the Gita. Sri
Sankara says in his Introduction to the Gita--"That Dharma, characterized
by action and laid down for the various castes and stages of life, though meant
for attaining various results such as prosperity in this world and enjoyment in
higher worlds after death, yet, when performed as an offering to God and
without craving for the fruit, results in purification of the mind. And the
purified mind is the cause even for liberation, by becoming the means for the
attainment of fitness for rise of knowledge".
86. A person who has acquired considerable punya
(religious merit) by studying the Vedas and performing the rites laid down, but
dies without knowing the Self (even mediately), will have all his merit
exhausted after a brief period of enjoyment in heaven. He will then be born
again on the earth and will become subject to suffering. But a person who has acquired mediate
(paroksha) knowledge of the Self and is striving for realization will enjoy
great happiness in the higher worlds for a long time even if he has not become
free from desires and dies before actual direct realization of the Self. And a person who has become totally free from desires
attains supreme bliss on actually realizing the Self. One should therefore
meditate on the Self alone and strive for direct realization.
This verse is based on Br. Up. 1.4.15--If one departs from this world without
realizing the Self, the Self will not protect him, just as the Vedas, if not
studied, or any other work, not performed, do not help. Even if such a person
has acquired plenty of merit in the world, that merit will certainly be
exhausted. One should therefore meditate only on the Self. The merit earned by
good deeds by one who meditates on the Self is never exhausted.
Gita, ch.6.40 to 45 say that a person who strives to realize the Self, but dies
before actual realization will enjoy for long years in higher worlds and will
ultimately get liberation after being born on the earth again.
87. It is not by the light of the sun or moon or fire alone that objects become
visible to us. The light of the sun, moon or fire cannot by itself make even
the sun, moon or fire perceptible to us. These
luminaries are seen by us only when the Self or Consciousness functions through
the eyes. (We cannot see the sun even in daytime if we close our eyes. We
do not see the moon or fire when we are asleep). It therefore follows that it is only by the
light of the Self that even the sun, moon and fire are seen. The eyes, ears and
other sense organs are able to see, hear, etc, only by the light of the Self.
Thus the Self is the only light for all.
This is based on Br. Up. 4.3.6 which says-- 'When the sun and moon have both
set, the fire has gone out and speech has stopped, it is through the light of
the Self (Atma) that a person sits, goes out, works and returns'.
Even the sun, moon and fire shine only because of the Atma which is in them as
the Internal Ruler. Br. Up. 3.7.9 says--'He who inhabits the sun, who is within
it, whom the sun does not know, whose body is the sun and who controls the sun
from within, is the Internal Ruler, your immortal Self'. There are similar
statements about the moon, fire, etc.
88. The Jiva (individual) drinks water and eats food with the help of the Prana
or vital force. This Prana has five different names according to the five
functions performed by it. These are, Prana, Apana, Vyana, Samana and Udana.
The digestive fire in the stomach, known as Vaisvanara, strengthened by Prana
(in its aspect known as Samana) digests the food slowly or quickly. Vyana
distributes the essence of the digested food to all the organs. The
foul-smelling waste matter is thrown out of the body by Apana.
Though the various aspects of Prana are said to be performing these functions,
it is really the Atma which gives them the power to do so. See Gita, ch.15.14--
"Taking the form of Vaisvanara and dwelling in the bodies of all
creatures, I, in association with Prana and Apana, digest the four kinds of
food (those masticated, those swallowed, those sucked and those licked)".
The functions of the five divisions of Prana are explained in Prasnopanishad,
III.
89. Prana, the vital force, which is the ruler of all the organs and gives them
the power to perform their activities, has five different names, namely, Prana,
Apana, Vyana, Samana and Udana, according to the five different activities
performed. This Prana, which is well
established in each body is able to perform all these activities only because
of the presence of Brahman or the Self who is pure consciousness. This Brahman
is therefore called the Prana of Prana, in the sense that it is what enables
the Prana to perform its activities. It is also the eye of the eye, because
it is only because of the presence of the Self that the eye is able to see.
Similarly all the other organs of sense and action get the power to perform
their respective activities only because of the presence of the Self. At the same
time, the Self is a mere witness of the activities of all the organs. It does
not itself either act or make the organs act, because it is actionless. I am
this Self (and not the mind, organs or physical body).
Though Prana is the 'kriyasakti' or the activating power, it is by itself
insentient and gets sentiency only from the Self. Kathopanishad, 2.2.5 says--
No mortal being lives by Prana or Apana; but all live by something else on
which these two depend. (This something else is the Self).
Kenopanishad, 1.2 says-- He (the Self) is the ear of the ear, the mind of the
mind, the speech of speech, the Prana of Prana, the eye of the eye; therefore
wise men, after giving up identification with the senses and renouncing the
notions of 'I' and 'mine', become immortal.
90. It is by the light of that one and only pure consciousness (Brahman) that
the earth, water, air, sun, moon and everything else, each of which has its own
form, ways and characteristics, shines. They all owe their existence to that
Brahman. Can even innumerable flashes of lightning, fires or clusters of stars
illumine that supreme ruler of all, who is not born when bodies are born during
creation or even at the beginning of a new cycle of creation, who is immortal,
is eternal, is calm because of being untouched by any attachments, aversions
and the like, is beyond the limitations of time, space and objects, is
omniscient and self-effulgent?
This is based on Mundakopanishad, 2.2.10-- The sun does not illumine it, nor
the moon, or the stars; nor do flashes of lightning illumine it, what to say of
fire? Everything shines in consequence of that alone.
In Br. su. 2.3.16 it is held--"The mention of both birth and death of the
Jiva applies in the primary sense only to the bodies (of the embodied beings
who are born and die during the existence of the universe)". In 2.3.17 it
is held that even at the beginning of a new cycle of creation after a Pralaya,
when the elements such as space, air, etc are born from Brahman, the Jiva is
not born, because the Jiva, being the same as Brahman, is eternal.
91. If to any person, whoever he may be, the realization "I am
Brahman" has arisen as a direct experience as a result of the nectar-like
glance full of matchless compassion of a Sadguru who is a realized soul, then
such a person is a Jivanmukta for whom all doubts have ceased to exist and
whose mind is free from all delusion. (He continues to live in the body till
his Prarabdhakarma is exhausted). Then, when his limiting adjunct (Upadhi) in
the form of the body-mind complex ceases to exist (on the fall of the body), he
attains the supreme, eternal, sole abode of bliss, Brahman and becomes a
Videhamukta.
See Mundakopanishad, 2.2.8-- When that Self is realized, the knot of the heart
is cut asunder, all doubts are resolved and all karma (except Prarabdha) are
destroyed.
92. I am not the body, nor the organs of sense and action, nor the extremely
fickle, perishable mind, nor even the intellect, nor the vital force; how can I
be this mass of absolutely inert objects? I am not the ego; I am far from identifying
myself with my wife, house, son, relations, field, wealth, etc. I am the mere
uninvolved witness of all these, the pure consciousness, the innermost Self
which is the substratum of the entire universe and is most auspicious (free
from all contact with the effects of Maya).
The Jivanmukta is free from identification with the body, mind, intellect,
organs, prana or even the ego, much more so with wife, son, possessions, etc.
The ordinary unenlightened person identifies himself with all these and attributes
all their joys and sorrows to himself.
93. All the things in this world which are of different colours such as blue,
yellow, etc (and of different forms) are objects seen by the eye. The forms and
colours are of many kinds, but the eye that sees them is of one kind only. The
eye is thus the seer and the objects are the seen. But the eye itself becomes a
seen object for the mind which sees (knows) the eye. The mind with all its
modifications in the form of various objects becomes an object of perception
for the Self which is the witness of all and is ever the seer. The Self never
becomes an object of perception. It is ever the subject.
The Jivanmukta is one who has realized that he is this Self.
94. Because of ignorance of the fact that the object in front is a rope, it
appears as a snake. Similarly, because of ignorance of one's real nature, the
Self appears as a very miserable Jiva (limited individual). When the delusion
that it is a snake is removed by the words of a well-wisher (who asserts that
it is only a rope), it is found to be only a known rope. So also, I realize
from the words of my Guru that I am not a Jiva at all, but the immutable
witness of all, who is bliss itself.
95. (This is in the form of a dialogue between the Guru and his disciple).
Guru-- Tell me, what is the light for you in this world?
Disciple-- During the daytime it is the light of the sun. At night it is the
light of the moon and lamps.
Guru-- What is it that enables you to see the sun, moon, lamps, etc?
Disciple-- It is the eye.
Guru-- When your eye is closed, what is the light for you?
Disciple-- It is the intellect, which is very bright and capable of knowing
everything.
Guru-- What illumines the intellect (and gives it the capacity to know)?
Disciple-- I myself.
Guru-- Therefore you are that Self who illumines all.
Disciple-- O Guru, I myself am that supreme light (Brahman).
This verse is based on Br. Up. 4.3.2 to 4.3.6. It was pointed out in verse 89
that all the organs function only because of the Self. In verse 90 it was said
that the sun, moon, etc, shine only because of the presence of Brahman. In the
present verse the same truths are brought out step by step. Even when the sun,
moon or lamp is present, it is only the light of the Self that illumines everything,
but this is not realized. The sun, moon, eye and the intellect are able to
illumine all things only because of the Self. Ultimately, the only light is the
Self or Brahman. The Jiva is in reality this Brahman.
96. The Jivanmukta continues to live on this earth until his Prarabdhakarma is
exhausted. But, during this period, he does not at all identify himself with
his body-mind complex. He is not affected by the pairs of opposites such as
heat and cold, honour and dishonour, success and failure and the like. He is
ever pure, free from the conceit of 'I' and 'mine', ever contented, with his
mind firmly fixed in contemplation of the Self, the very incarnation of the
supreme bliss of Brahman, and is totally free from delusion. He performs all
his daily activities happily, in an indescribable manner, his mind being always
free from attachment.
97. When the incomparable, purifying realization of his identity with Brahman,
which is of the nature of pure consciousness itself, arises firmly in the mind
of any person, the idea of difference between the Jivatma and Brahman, which he
harboured till then, gets destroyed immediately. By that realization Maya,
which is the cause of transmigration, is also destroyed for him. Thereafter,
even if Maya exists (for others), it cannot cause any bondage for him because
of the strength of his realization of his real nature as identical with
Brahman.
98. After sucking the juice of a fruit such as a mango, a man throws away the
rest of the fruit, even though it is still very fragrant. Similarly, the
Jivanmukta, who has realized, through the scriptures, that this universe has no
ultimate reality, ceases to look upon it as real and becomes fully absorbed in
Brahman which is Existence, Pure Consciousness, non-dual, immortal and Bliss
itself. Having become self-effulgent (because of the realization of identity
with the self-effulgent Brahman) and absolutely calm in mind and having
realized, with a discriminating mind, that this entire universe is
insubstantial, he gives up all attachment to the world.
99. When that Brahman, which is pure consciousness itself, which is untainted
by the three gunas, Sattva, Rajas and Tamas, which is indicated by the words
'That thou art' and other Mahavakyas, which is immutable, which does not come within
the scope of the injunctions of the Vedas and which cannot even be conceived of
by the mind, which is the indwelling self of all, the supreme Lord and ruler of
all, is realized by a person as his own self, then, immediately, all the
accumulated results of his past action (karma) are destroyed. The knot of the
heart, by which the Atma and the body-mind complex are bound together, is cut
asunder. All his doubts, which are the cause of his repeated births and deaths,
are resolved.
This verse is based on Mundakopanishad, 2.2.8-- When that Self, which is both
high, as the cause and low as the effect, is realized as "I am this",
then the knot of the heart is cut, all doubts are dispelled and all accumulated
karma is destroyed.
100. The wise man should understand that the tree of transmigration has his
past karma as the root, desire, anger, etc as branches, delusion, pride, joy,
grief, etc as its many leaves, gives only repeated birth and death as the
fruits, has sons, animals, wife, daughters, etc as the birds living in it and
is very vast in size. Knowing the real nature of this tree at its beginning,
middle and end, namely that it is perishable, he should cut it down with the
sword of detachment. He should always concentrate his mind in meditation on Lord
Vasudeva, the indweller of all beings.
This verse summarises ch.15 of the Bhagavadgita.
101 This entire universe was born from me, it is sustained by me and it finally
merges in me. I am that Brahman, by the mere remembrance of whom all auspicious
acts such as sacrifices, even when deficiently performed, attain completeness
and yield the desired results. I most happily prostrate before that changeless
supreme Lord.
This is the experience of the Jivanmukta. Having realized his identity with
Brahman, he sees the whole universe as superimposed on him. This verse is similar to Kaivalyopanishad, 19.
Peace love harmony
