Atma Bodha – Verses 41 – 50

Verse 41 To admire anything, there ought to still be the knower (Pramata) the known (premeyam) and the technique of shining (pramanam) then there is the triad (triputi)… how elevate out we are announcing there is entirely One?, is the ask all of us can obtain. This phenomenon of triad is suitable for all worldly […]

Atma Bodha – Verses 41 – 50

Verse 41

To admire anything, there ought to still be the knower (Pramata) the known (premeyam) and the technique of shining (pramanam) then there is the triad (triputi)… how elevate out we are announcing there is entirely One?, is the ask all of us can obtain.

This phenomenon of triad is suitable for all worldly data nonetheless no longer for Self Facts. Why no longer? Paramatman is ‘Sat-Cit-Anandam’, ‘Existence-Consciousnesses-Bliss’. Paramatman is Facts (chit) itself! That Paramatman is swayam prakashaha, Self illumined, we make no longer need one thing to illuminate it correct delight in we make no longer need a lamp to come all the scheme in which thru the Solar. There’s no distinction of the experiencer, skilled and the experience. On tale of of ITs presence all the pieces appears to be like. Atman is Advaita, Eka roopavat, One, with out a 2nd.

As an instance, ought to you’re in a unlit room, within the guts of the night, you know you exist. How? You make no longer need one thing to say your presence for all other objects within the room, you wish light! However to know you exist, you make no longer any instruments. Why and How? Since the Atman (paramatman) is Self illuminating!

Atman is within the serve of all the pieces. It be the substratum of all existence. As an instance ought to you see a snake at dusk, there is none of these say other than the rope. That rope is the substratum (adharam) of all other appearances. It might appear as a flower garland, a crack on the bottom nonetheless if fact be told it be the rope. Similarly Parabrahman is the substratum of all the pieces, say in every appearance.

Atma alone is there and it is Self illuminating. What advantages does one obtain when one is aware of IT?

Humans is no longer any longer going to elevate out anything with out a earnings in return. What’s in it for me? That is factual with religious existence as neatly. Sanatana dharma aspects out four objects of human pursuit in existence, calls it as Purushartham (Dharmartha kama moksha), artha(prosperity) kama(pleasure), dharma( correct values, righteousness), moksha( liberation,religious values) (first three are perishable (anithya purushartham) whereas the last one, ‘moksha’ is nithyam, permanent.

When in level of fact all beings hold to conclude serve to experience the outcomes of actions, other than Self realized. Scriptures check with this world as ‘karma bhoomi’. Once that Atman, Self is realized, moksha is attained, the seeker is liberated from this samsara, that methodology free from all sorrows and has no starting up again!

Verse 42

Fireplace sparks when two sticks (arani kattai) are rubbed together. Similarly, when the jivatman (mind) and ‘paramatman (Omkaram) are rubbed, that methodology reflected, or contemplation takes residing the fire of Self Facts sparks. This is dhyanam, meditation and ought to still be done day to day, no longer as soon as in a while.

If we decide to rub about a times and move it to continue later, there’ll no longer be any fire… it has to be rubbed till the fire comes, so also constant apply (abhyasa) of the leer of the internal presence, Self, Atman is required. How prolonged? ‘Avagati paryantham jnanam’.. ‘Deergha kale, nirantharya..satkara sevithaha’..with internal motivation, passionate, repeatedly for a very prolonged time, till..that is Facts.

Horny delight in that fireplace burns all issues, right here, the Facts burns the shortcoming of knowledge. That is moksham, samsaram bondage dissolves. Such a seeker is an emperor, who has conquered one’s senses and mind, correct delight in a king who has conquered many kingdoms, who’s tubby, total and happy, free of sorrows.

In Mundaka Upanishads(2.2.4) explains the same belief with a diversified example..the bow (mind) and arrow (pranavam, Omkaram)… issue towards the aim..paramatman.

Upon Self realization, the seeker is in Final Happiness with out duality. ‘Niradhisaya anandham’, paramatma jnanam, atma/Brahma aikyam happens correct delight in a salt doll dissolves within the ocean, the names and kinds dissolve and is one with paramatman. This is an experiential earnings (prathyaksha palan).

Verse 43

Gentle & darkness can no longer coexist, so also data and lack of information. Once the data is won lack of information disappears instantaneously, no longer one after the opposite. That is Self data. Atma is Self revealing!

Horny delight in the Solar is self revealing upon the motion of clouds that stops us from seeing the Solar, so too Atman is self revealing upon the removal of lack of information. Self Facts doesn’t assemble the Self nonetheless eliminates lack of information (Ajnana nvritti).

Verse 44

Atma is no longer any longer in other locations! It’s on hand in every single set up the set up and in all the pieces, it be prathyaksham, that which is perceptible to the peek, viewed and ever say nonetheless one needs a divine vision to come all the scheme in which thru IT.

Instance given right here’s a one who’s buying for a necklace in every single set up the set up unable to search out it when any individual else aspects it out that is already within the neck. One might judge it be misplaced, nonetheless it absolutely became never misplaced, never bought! It became ever there… so also Atman is ever say nonetheless the seeker unaware of ITs existence because of lack of information. This day, it happens with car keys, eyeglasses, cellphones…

Atman appears to be like to be misplaced and one has to attain it nonetheless it absolutely’s already say, in every single set up the set up, ever existent and total.

The seeker might and ceaselessly demand, ‘How can I deliver jivan is a linked as paramatman?

Verse 45

This Atma Bodha is written mainly for folks that judge that ‘I’m diversified from Brahman’, to present that Self Facts.

A trunk of a tree or a pole, put up, might seem like a particular person, in particular at heart of the night, and that belief might result in peril of a thief and assemble an emotion of peril. Once the put up is named is, the shortcoming of knowledge is eliminated, so too as soon as Self Facts is bought, nothing bothers the seeker.

Verse 46

The factual Self is brahma svaroopam, nonetheless very steadily we’re caught in this glamorously performing exterior world around us and experience all forms of feelings.

Once Self Facts is won, instantaneously the plurality dissolves, “I and mine” run away.. When ‘you’ are no longer there, ‘I’ alone is. When there is no longer any 2nd, there is no longer any hold to even count as one! Jnanam is therefore referred to light and upon gaining darkness disappears robotically.

The example given in this verse is bhanu darshana. Once the Solar is critical, then all instructions are known, so also as soon as Self Facts is attained, the direction of 1’s existence is evident.

Verse 47

This verse describes the divine vision (jnana chakshu). A realized particular person has ‘jnana chakshu’, the divine vision, that methodology regardless that the arena appears to be like in multiplicity, this particular person sees it all as One.

When the arena of plurality is viewed, such a particular person is caught in samsara, is ‘ajnani’, ignorant and arena to starting up and death till Self is realized.

As an instance, when a particular person dreams of ferocious animals, has a nightmare, upon waking up, is no longer any longer going to search around for for each and every of those animals. He is aware of those animals looked in my mind and dissolved in my mind. So also, a jnani perceives your total universe as a dream, acknowledges that the arena originates in me, sustains in me and dissolves in me.

Realized particular person acknowledges your total universe as a dream, for an ignorant, the arena appears to be like. That is the adaptation!

A realized particular person has attained the aim of existence! For such a particular person there is no longer any ‘I and also you’ within the viewed. His vision is equanimous, doesn’t see any distinction, has no likes and dislikes, no peril, no exasperate, therefore nothing impacts him.

The seeker might very neatly judge ‘How can I see the One when there is this vary in my experiences in this transactional world?’, and the following verse explains.

Verse 48

This verse emphasizes that there is nothing rather than the Self. In the case of mud pots, regardless that there are more than one names, kinds, shapes and sizes based totally totally on their functionalities, what exists in all nonetheless the mud, the entirely substratum. Identical holds factual with anything that is made of gold or iron. Chandogya upanishad verse 6.1.5 also explains this belief.

Similarly, Brahman alone exists both because the fabric cause (upadana karanam) and also the instrumental cause (nimittha) of this performing world.

The cloth cause is step by step within the outcomes. Trigger (Karyam) is the clay, elevate out (karanam) is the pot! The elevate out can no longer be with out the fabric, mud or gold or water, nonetheless the instrumental cause is separate in transactional fact.

Whereas within the Absolute fact, the universe(jagat) is NOT diversified from Brahman. 2d line within the verse… ‘Atmano Annyat Na Vidyate’. The universe is the manifestation of that One and jot created. One appears to be like as many!

One who realizes that One divine Brahman is Brahma jnani, has divine vision (brahma chaksu), jivan mukti who’s free from all sorrows and has no rebirth.

Verse 49

You change into what you judge about ought to you judge with conviction, so is with Brahman, Sat chit ananda rupa, Existence Consciousness Bliss!

Think Atman with a single pointed focal level, (eka nishtaya), it’s doubtless you’ll change into Brahman, dissolve, merge, sign! Relish a wasp and the worm (Viveka chudamani #358, Aparoksha anubhuti #140)

Gita Ch 2 describes a realized particular person as ‘stitha prajyan’ – what’s his character (lakshana)? When his likes & dislikes dissolves, and he’s firm in Self, renounces all lust (kamam) in mind, one who’s joyful in atman (santhushtan), happy in Self Facts (firm in atma sukam), seeks no exterior happiness (worldly sukam).

Horny delight in the rivers merge within the ocean, losing their names and kinds, a realized particular person is jivan muktan, when alive, till prarabdha dissolves and upon shedding the bodily physique is videha mukti. Ch 13 refers to a realized particular person as Kshtrejyan and Ch 14 as Guna theethan.

Such an particular person, who has realized that Brahman, is lIke a baby, no attachment, free of materialistic world, residing in say, interacting with the arena with out any expectation is ‘brahmavith brahmaivah bhavati… ‘ is Existence-Consciousness-Bliss ( Mundakopanishad 3.2.9).

Worldly pleasures and supreme Happiness can no longer co exist. All pleasures of the arena are nonetheless ‘sudranandam, alpanandam’ is in paramandam, a piece, subset of that One ocean of bliss.

Verse 50

Samsari refers to all human beings who hold taken the bodily physique to experience the distress and pleasures of existence from starting up to death. In this lifetime there are six enemies or obstacles that prevent us from realizing out factual Self. These are:

Kama (lust)

Krodham (exasperate)

Lobam (greed)

Moham (attachment

Madham (pleasure)

Matsaryam (jealousy)

This verse reaffirms what has been said earlier than for deeper belief. These six mental conditions will hold to be eliminated, renounced with a thought to hold the divine vision of Oneness.

A realized particular person is one such, and is referred as ‘Atmaramaha’, one who has crossed the ocean of delusion with the boat known as jnanam (Self Facts), delights within the Self, step by step at peace, happy, nothing disturbs him would perchance be known as a yogi. He’s equanimous in any given relate of affairs. ‘I and mine’ are entirely renounced, still interacting with the arena with out awaiting anything.

Horny delight in we are able to no longer see anything at the bottom of a lake with ripples, so also an agitated mind is unable to come all the scheme in which thru the divine Self, which is deep within.

The symbolic that methodology of Ramayana from an advaitic level of stare would perchance be acknowledged by Adi Sankara, that will neatly be addressed right here. Sita (peace) is kidnapped by the ten indriyas (5 karmendriyas and 5 jnanendriyas), jiva (Rama) is careworn out, who crosses the ocean of samsara (which has no foundation or stay), destroys the enemies (dasendriyas) and will get Sita (features peace).