A
critical study of the self and the supreme
(Compilation for a discourse at Sri Ganesha Temple, Nashville TN, USA, January 2017)
Our knowledge of Self
called Jivatma or Atman or Brahman and
the Supreme called Paramaartman or Prabrhaman comes from Sruthi Prasthana (Vedanta sutra), Sukti Prasthana (upanishds
and Smriti Prasthana (Bhagavd Gita)
whose compiler or author is Vedavyasa.
Adisankara influenced initially by the Mahavakyas “Aham Brahmasmi”, “Tat Tvam asi” came out with the bold statement “Brahma(n) satyam” and “Jagan mithyam” The Self in us Is Paramatman and the Paramatman is the only Truth and the whole world is unreal which is true when we leave the world. Towards the end he realized the difference between the Self in him and Paramatman and so in his Atma Bodha and his last composition Bhaja Govindam strongly recommended to all to meditate on Vishnu, the sustenance aspect of Paramatman as long as we have to live through Samasara in life. Ramanuja picked up the missing link from here and came out with his Tripartite Model of Chit (soul or Atman or Self), Achit (the Non-soul or Matter) and Iswara (Paramatman or Parabrahman or Narayana). He felt Avidya cannot act on Parabrahman directly, for it is Intelligence. Nor it can operate on Self for these are outcome of action of avidya and cannot, therefore, be acted upon in anticipation. On account of these reasoning Ramanuja concluded that the theory of Maya or illusion is untenable and opposed to the spirit of Vedantasutra. As long as we are in Samasara the world is real and we have to deal with it. He drew strong support from Brahama sutras where the difference between Parabrahaman and Atman are well defined.
What remains when all traces of individuality in us are removed? It is the state of Pure Being. Moving from this unity or differentiating from this unity things acquire names and forms which sages called creation. This Unity the sages identified as Brahman. The word Brahman in Sanskrit comes from the root “brih” means to expand. Therefore we can conclude Brahman is the irreducible ground of existence, the essence of everything –The earth, the Sun, the Moon, the Stars and all creations of even divines, gods and every life consisting of power. Taittareeya Upanishad started referring to Atman as Brahman based on Vedantasutra: “Atmagriheetiritaravaduttaram”--By the term “Atman” Paramatman alone is denoted as in other places and on account of the subsequent passage which runs as, “He desired may I have many”. In the present context we refer to Supreme as Parabrahman.
This Unity awareness can also be traced within oneself like in the macrocosm which sages called Aatman, the Self distinct from individual personality self. In all individuals and in all creatures this Self (always written with capital S) is the innermost essence. It is identical with Parabrahman and not with individual personality. Our real Self is not different from ultimate reality called God. Even in English GOD stands for: G for Generation (Creation), O for operation (Sustenance) and D for Dissolution.
Each Upanishad has its own style of expounding many an imperceptible Truth regarding the ultimate objects of life and Paramatman as the Supreme Cause. The main teachings of Upanishads can be summed up as follows:
1)
Paramatman is the ultimate cause of this Universe and everything else is
dependent upon that one Supreme Principle referred as Truth.
2)
The Universe was caused in a systematic manner according to the will of the
Supreme Principle.
3)
The entity Jeevaatman or Self (Atman) in every being is an eternal principle
without any origination or destination. It is going on through the cycle of
births and deaths due to its attachments to the objects of the world from beginning-less
time.
4)
The Jeevaatman should become aware of its true nature and destiny and has to
modify itself in such a manner that it gets rid of its association with matter.
5)
Every being in this world is entitled to become liberated and merge with the
Supreme Principle (Paramaatman) but it all depends on its own aspirations and
efforts.
6)
All sentient and non-sentient, humans, matter, time and the celestial abode are
dependent upon the will of the Supreme Principle. It is therefore necessary to realize
subservience to the Supreme Principle called Paramaatman, mentioned in Gita.
7)
Upanishads teach the way of getting liberated from Samsaaraa in their own
style. They teach that loving meditation of the Supreme Principle and complete
surrender to its will are the means of Liberation (Mukti). Essentially it means
Praayaschitta (repentance); Dhyaana (meditation); and Saranaagati (complete
surrender at the feet of the Lord).
The
special features of Vishishtadvaitic doctrine of Ramanuja can be summarized as
follows;
1)
Reality is knowable in all its level and
aspects.
2)
Knowledge
presupposes a knower and an object of thought.
3)
Atman is the essential nature of
consciousness, qualified by attributive consciousness.
4)
Substantive
consciousness is self-realized, whereas the attributive consciousness reveals
itself as well as other objects.
5)
Substantive
consciousness is a “Self-aware” or “Pratyak” principle, whereas the attributive
consciousness is not aware of itself being a “Parak” principle.
6)
The substantive
consciousness is ever effulgent, and is unaffected by any transformation. But the attributive consciousness is subject
to contraction during the state of Samasara, owing to the impact of Karma.
7)
The attributive
consciousness regains its original state of purity and all-pervasive nature
during the state of liberation.
8)
The attributive
consciousness or Dharmabhuta Jnaanam is both an attribute and a substance.
9)
Pleasure, pain,
disease, aversion and effort are all different aspects of Dharmabhuta Jnaanam,
and are implied in it.
10) Knowledge is “Brahma drishti”, as Parabrahman is
the ground of all knowledge, as well as experiencer of all in the ultimate
analysis.
Knowledge is an illumination of an object to the knowing self. The self is self-illuminous and is of the nature of substantive consciousness, Jnanaswarupa. The universal self as well as the finite selves are thus self-shining consciousness. They have also consciousness as their attribute. Thus Jnaanam (knowledge) is of two types namely Dharma Jnaanam and Dharmabhoota-jnaanam. Dharma Jnaanam is self-revealing, whereas Dharmabhoota-jnanam reveals itself as well as others. Knowledge is self-valid and self-revealed. The attributive consciousness is subject to contraction during the state of Samsara due to Karma, and it attains its original state of Mukti. All kinds of feeling like pleasure, pain, desire, anger, and others are all various effects of the attributive consciousness. The unseen sin or merit is again the will of the Divine to reward or punish, and these are the results of the attributive consciousness of the Divine.
The Dharmabhuta Jnaana has different states of both right knowledge and wrong knowledge in the state of Samasara, but in the state of liberation it is perfect, all pervasive and ever shining.
The
utility of knowledge in the furtherance of our moral, ethical and spiritual
purposes is thus properly emphasized in the synoptic definition of Jnaana as
adopted by this school.
In depth exposition of Jeevatman and Paramaatman can be found in Aatma Upanishad, Svetasvataara Upanishad and Bhagvadgeetaa. Aatma Upanishad offers very simple and effective tripartite model of this transcendence. Both Ramanuja and Sankara are silent on Atma Upanishad and made use of the other two texts. The human being exists in an outer world and in an inner one, that is, in the physical body and environment, and the other in the realms of mind; yet there is something beyond both which cannot be described at all. This Upanishad thus distinguishes clearly the Jeevaatman from Paramaatman as in Svetasvatara Upanishad and Bhagavdgeetaa. It also extolls the effect of knowing that un-describable Paramaatman.
What survives when a person dies and the body is buried or burnt and continues to live on for being reincarnated? What is it that impels all the senses and the mind of a person to keep alive and active? Our sages contemplating on the same have come to the conclusion that it is the Aatman the soul or the Self as the abiding spirit behind the body and the mind of not only human but all living creatures.
This Aatman is neither
born nor does it die with the birth and death of the body. It is unborn and eternal. It is different
from the body, the senses, the vital airs (pancha praanas) and the ego-sense
(ahamkaara) and is ever free. All the above functionaries in living beings are
enlivened by it and made to work by it, for the living being. Their defects and
the infirmities in the living being, or even the loss (loss of an organ or
limb) can never affect the Aatman—the
blind, the deaf, the lame can still function.
Yet this so called Aatman is encased and bound in the corporeal frame and has lost much of its freedom. It is called Jeevaatman or Jeeva in this state. This Jiva undergoes the inexorable consequence of its past actions called Karma. Nobody knows how the first Karma started this chain of bondage and all Upanishads and Geetaa are silent on it. Vedantasutra says the question is irrelevant as the Self itself is eternal (anaadi) and it came into existence as before. Upanishads propound the theory that creation is an eternal process without beginning or end and so no one knows when the first Karma started.
Atman’s involvement in the cycle of birth and death and its consequent suffering is termed as Samsaara. Mukti or Liberation from the bondage of Samasaara has been presented before it as its goal. This can be achieved by Bhakti or devotion and Jnaana or knowledge which includes Upaasana or Meditation. Scriptures prescribe Karma or Action as aid to this Mukti.
THE SELF IS LIKE SUPREME BUT NOT SUPREME
Sa vaa ayamaatmaa
brahma vijnaanamayo manomayah Praanamayh chakshurmayah srotramayah prithivee
mayah aapomayahvaayumayah aakaasamayah tejomayah atejo mayah kaamamyah
akaamamayah krodhamayah akrodhamayah dharmamayah adharmamayah sarvayah
tadyatetad idam mayo adomaya iti yathaakaaree yathaachaaree tathaa bhavatI / Saadhukaaree saadhrbhavati paapakaaree paapo
bhavati punyah punyena karmanaa bhavati paapah paapena / atho khalvaahuh
kaamamaya evaayam purusha iti / sa yathaakaamo bhavati tatkraturbhavati
yatkraturbhavati tatkarma kurute kurute yatkarma kurute tadabhisampadyate
(Br. Up.-4-4-5)
This Self is like the Supreme itself. It is characterized
with Knowledge (both its essential nature and as an attribute). It is having
the mind as its instrument and is dependent on vital forces (Praana) , dependent
on the eye, dependent on the ear,
dependent on the earth, it is composed of water, of air, of ether and of fire
(the five elements),. It is composed of Mahat
(greatness) and Ahankara (ego) that are
other than the fire. It is full of Kaama
or love and it is full of resolve and faith that are different from Kama (lust).
It is full of anger and is full of akrodha or kindness. It is full of Dharma or righteousness
and adharama, what is
non-righteousness. It is composed indeed
of all things and is composed of things in this
world and the other world. When it is good and it acts so it becomes. It becomes evil by doing evil. By meritorious
Karma (punya) it becomes an object of Punya. One who does sinful deeds becomes
a sinner. Some say that this Purusha or self is replete with desires. Whatever desire it has it resolves like that
in accordance with that. Whatever it resolves it carries out it in deeds and whatweer deed it performs it attains that.
Aatma Upanishad, Svetasvatara Upanishd and Geetaa consider this Jeevaatman to be an amsa or part of Paramaatman (mamaivaamso Jeevabhootah Sanatanah) called Brahman. Brahman is described in Upanishads as Purusha to be meditated upon in his cosmic divine form to facilitate Upaasana. He is also called Saguna Brahman in its manifested (Vyakta) form to distinguish from Nirguna Brahman in its un-manifested (Avyakta) form Parabrahman. Hindu devotional school has resorted to Saguna Brahman in worshipful form through several thousand of Ishtadevatas as well as elements of nature. Aatman, Sat, Akshara, Aakaasa, Bhooma and Kshetrajna are the other appellations used for Parbrahman. Purusha as described is bright and brilliant, with all parts of his body of golden color and his eyes resembling fully bloomed lotus. Fire is the head, the Sun and Moon are the eyes, the quarters are the ears, the Vedas are the speech and earth is the feet of Parabrahman. Purusha in Purushasookta is also described as having thousand heads, thousand eyes and thousand feet, thereby implying Purusha’s omnipresent form encompassing all the five elements. Brahman is thus called Aupanishadic Purusha described as Viraat Purusha in Bhagavadgeetaa. Parabrahman is the basic cause of the universe and the cause of all causes. Parabrahman is greater than the greatest and smaller than the smallest and is also the inner Self of all. The world rises out of Parabrahman, is sustained by Parabrahman and merges back in Parabrahman. Parabrhaman is beyond all wants and limitations. Parabrahman is the Lord as well as the substratum of the whole creation. Parabrahman hears, sees and knows all though none can see or hear or know Parabrahman. Parabrahman is neither male nor female. Parabrahman is indescribable. Parabrahman is the very personification of all the great virtues to their perfection. It is Parabrahman that ultimately responds to all the prayers of votaries and grants them whatever they seek. The three Gunas (Sattva, Rajas and Tamas) emanate from Parabrahman. Parabrahman is infinite and invisible. Though all the galaxies emerge from Parabrahman, Parabrahman is without form and unconditioned. Parabrahman is beyond all duality, beyond the reach of thinker and of thought. Parabbrahman is the ultimate goal of all and final destination of all Jeevaatmas.
Vedanta
sutra3-3-16 says: “By the term
“Atman” “Paramaatman’’ alone is denoted as in other places and on account of the subsequent passage
which runs as, “He desired may I have many”. But
Taittareeya Upanishad started referring to Atman as Brahman based on
Vedantasutra: “Atmagriheetir-itaravaduttaram”
Vishishtaadvaita philosophy makes a fine
difference between Paramaatman and Jeevaatman drawing its support from Bhagavad
Gita and Svetasvataara Upanishad. Ramanuja quotes profusely from Shvetesvataara
Upanisahd to establish difference between Paramaatman and Jeevaatman. It is
surprising he did not mention about Aaatma Upanishad. Terms like “Saranam
Prapadye”, “Nyaasa” and “parabhakti” imply the nature of attainment of Mukti (mukti-upaaya)
as “Bhakti” and “Prapatti”. Ramanuja
urges all to resort to Prayaschittaa (Expiation), Dhyaana (meditation) and
Nyassa (total surrender to Parabrahman) as described in Mahanarayana Upanishad
as the means for salvation. Bhagavata Purana11.11.06 says: Two birds-–living
entity (Jeevaatma) and the divine controller (Paramaatma)—live in the inner
psyche of body tree. Jeevaatma being
attached to material Nature(Prakriti), enjoys pains and pleasures, and becomes
subject to bondage and liberation
whereas Paramaaatman being not
attached to Prakriti, remains free as a witness and guide,(see also Rigveda
1.164.20: Atharva Veda 9.09.20; Mundaka Upanishad 3.01.01; Shvetasvataara 4.06)
Ramanuja drew everybody’s
attention to Bhagavad Gita’s sloka 15-7 in which Lord said “Mamaivaamso jeevaloke Jeevabhootah
Sanaatanah”—The Jeevaatman appearing
as an individual in the world is My (Pramaatman’s) own minute eternal
particle. He significantly pointed out that our essential relationship is not
with the body-world, rather, as the
Jevaatman being a part of the Lord, our essential relationship is with
the Lord alone. He therefore further drew the attention of all to the parting
advice of the Lord in Chapter 18, “sarvadharmaan
parityajya maamekam saranm vraja”—setting aside all other paths of Dhrama
surrender to Paramaatman alone. Ekam here refers to Tadekam; Na adviteeyam.
Lord also gave the divine assurance that he shall protect such a person endowed
with Jeevaatman, seeking Saranaagati (total submission).
Sankara said 1)
Undifferentiated Brahman (Nirvisesha Brahman) is real; 2) Jeevaatman is identical
with Parabrahman and 3) Jagat (world) is unreal (maya or illusory). Ramanuja on the other hand said, Parabrahman
is endowed with attributes (Savisesha Brahman) and it is the only reality as
organically related to both the sentient souls (chit) and the non-sentient
matter (achit) both of which are very real. Contradicting Sankara, Ramanuja
established that Brahmasootra advocates Savisesha Brahman and that Jeevaatman
is different from Parabrahman and is real as much as the universe (jagat) is
real. The oneness of Savisesha Brahman with all auspiciousness and organically
related to the Jeeva and the universe are the center tenets of his Sri Bhashya.
During Adi
Sankaracharya’s whirl-wind tour of India, while he debated the scholars of
Vedanta he reached the holy city of Varanasi. He offered obeisance to Lord Siva
at the Vishwanaatha Temple and prayed thus: “I am of the firm belief in the
teaching of the scriptures that the one and the same Aaatma (Self) is imminent
in all beings and there is no difference between the so called Jeevaatmaa (the Individual Soul) and Paramaatma (Supreme
Soul). While I have been proclaiming this Truth in all my discourses, I have
now come to stand before you as if we two are separate and different from each
other. This is a serious lapse on my part. Hence I pray that I may be absolved
of the sin, of which I am guilty”. He also confessed that he described
Paramaatman through several hymns composed by him though he knew God is beyond
mind and speech. This again he felt was a serious lapse on his part. Though he silenced the Nastikavada of atheists
and the Nehalists of Buddhism who threatened Hinduism at that time with his
dominating philosophy of Advaita that the same Self is within all of us, his
mind was not shut from further inquiry. But unfortunately he did not live long.
It was left to Ramanuja to come out with his philosophy of Vishishtaadvaita to
find answers to some of the doubts that bothered Sankara towards his end.
Mahanarayana Upanishad
includes three separate mantras under
Virajaa homamantras showing their individuality: Aatma may
sudhyataam jyotiraham virajaa vipaapma bhooyaassag swaahaa; Antaraatmaa……………..swaahaa and Paramaatmaa…………. Swaahaa || Aatma Upanishad also
similarly speaks of Antaraatmaa and Paramaatmaa as you see below.
Ultimate reality is Vishnu as absolute
Consciousness; under illumined teacher’s guidance they become united with the
Lord of Love called Vishnu who is present everywhere says Tejobindu Upanishad. The Divines won these worlds for themselves
free from fear of enemies praying to Vishnu, their Chief and look up to the
abode of Vishnu all the time says Veda mantras--(tad Vishnoh paramampadam)
CHHANDOGYA UPANISHAD
Chhandogya Upanishad says Krishna, son of Devaki was a
disciple of the sage Ghora Angirasa. The reference to Krishna in this Upanishad
is as follows: Taddaitat Ghora Aangirasah Krishnaaya
Devakeeputrayoktyovacha, apipaasa eva sa babhoova so antavelayaametat-trayam
pratipadyeta akshitamasi achyutamasi praansa(m)sitamasi iti || The Seer Ghora-Angirasa performed this
Purusha Yajnya with dedication on behalf of
Krishna, the son of Devaki. That
Ghora-Angirasa had not thirst, as he came upon Brahmavidya through this. At the
last moment of his life he said to Brahman “You are eternal, You are full of
auspicious qualities and You are subtle truth enlivening the Universe. It is obvious that Ghora Angirasa practiced
this Vidya and taught this to Krishna son of Devaki.
Bhagavata purana in 10.70 records that Krishna sat up every
morning for meditation merging himself with transcendental self. Again Mahabharata Shanti Parva 53, 2-3 says
that Krishna was in the habit of meditating on Brahman in the hours before
sun-rise.
Krishna in his human Avatar felt Paramatman is different from
the Self in him and so meditated on Paramaatman as his Guru Ghora-Angirasa did.
Rama also felt like Krishna and meditated upon Aditya (Aditya
Hridayam) as Parabrahman (referred in several mantras) before the final battle
with Ravana.
Famous Upanishadic sentences like “taattvamasi”, “Eitadaatmamida(ga)m
sarvam” and “ahamevedam
sarvam” give rise to controversial interpretations among different schools of
Vedanta Philosophy in this Upanishad. It is interesting to note that in
Mahavakyas like “Tattvamasi” both the
subject word (tat) and its compliment
(tvam) refer to Brahman only though
modes of interpretations are different! Etadaatmyam
idam sarvam (eaasavaasyam-idam sarvam as in Isavasya) expounds that
the one Paramaatman is the Aatman or inner-self in all entities. This fact of
His being antaryamin in all sentient
and non-sentient entities that are real and different from Him, is the essence
of the teaching of all Upanishads.
Ramanuja
saya Bhuma (Paramaatman) in Chandogya Upanishad is no doubt to be meditated
upon as Self. But Bhuma is the Self of our
self and our self is the body of that Bhuma. So Paramaatman is the Self of all
Jivatmas (Antaryamin of Atman).
AATMA UPANISHAD
Athaangeeraas-trividhah
purusho ajayata aatmaa antaraatmaa
paramaatmaa cha iti | tvak-charma-maamsa-roma-anghushta-angulyah
prishtavamsanakha-gulphodara-naabhi-medhra-katooru-kapola-srotra-brooh-lalaata-baahu-paarsvasiro-aksheeni
bhavanti jaayate mriyate ityesha Aaatma||
Purusha manifests itself
in three ways: As outer Self, the Inner Self and the Supreme Self. There are
the organs – the skin, inner and outer: flesh, hair, the thumb, the fingers,
the backbone, the nails, the ankles, the stomach, the navel, the penis, the
hip, the thighs, the cheeks, the ears, the brows, the forehead, the hands, the
flanks, the head and the eyes; these are born and these die; so they constitute
the outer-Self.
Atha-antaraatmaa-naamaprithivy-aapas-tejo-vaayur-aakaasam-ichchaa-dvesha
sukhah- duhkah kaama-moha-vikalpaan-aadi-smriti lingodaattaanudaatta--hrisva-deergah-plutah
khalita garjita sphutita mudita nritta geeta vaaditra
pralaya-vrijrimbhitaadibhih srotaa ghraata rasayitaa netaa kartaa
vijnaanaatmaa purushah puraana-nyaaya-
meemaamsa-dharma-saastraaneeti sravana-ghraan-aakarshana-karma –viseshanam
karoti esha antaraatmaa
I-3 Next this inner self is (indicated by the elements) perceives the outside world made up of earth, water, fire, air, ether,
desire, aversion, pleasure, pain, desire, delusion, doubts, etc., and memory,
(marked by) the high pitch and accent-less-ness, short, long and pro-late (vowel sounds), the hearer, smeller, taster,
leader, agent and self of knowledge vis-à-vis stumbling, shouting, enjoying,
dancing, singing and playing on musical instruments. He is the ancient spirit
that distinguishes between Nyaya, Mimamsa and the institutes of law and the
specific object of listening, smelling and grasping. He is the inner Self.
[It is the victim of likes and dislikes, pleasures and pain, and
delusion and doubt. It knows all the
subtleties of language; it enjoys music, dance and all the fine arts; it
delights in the senses, recalls the past; It reads scriptures and is able to
act. This is the mind, the inner-Self or personality.]
Atha paramaatmaa naama yathaakshara upaasaneeyah | sa cha
praanaayaama-pratyaahaara-dhaarnaa-dhyaana-samaadhi-yoga-anumaanaatmachintaka-vata-kanikaa
vaa syaamaka-tanduloe vaa vaalaagra-sata
sahasra-vikalpa-naabhih sa labhyate nopalabhyate na jaayate na mriyate na
sushyati na klidyate na dahyate na kampate na bhidyate na cchidyate nirgunah
saakshibhootah suddho niravayavaatmaa kevalah sookshmo nirmamo niranjano
nirvikaarah sabda-sparsa-roopa-rasa-gandhavivarjito nirvikalpo niraakaankshah sarvavyaapee
so-achintyo nirvarnyas-cha punaaty-asuddhaanya –pootaani ||
Next the supreme Self, the imperishable, He is to meditated on
with (the help of) the Yogic steps--breath control, withdrawal (of sense
organs), fixation (of mind), contemplation and concentration; He is to be
inferred by the thinkers on the Self as like unto the seed of the Banyan tree
or a grain of millet or a hundredth part of a split hair. (Thus) is He won and
not known. He is not born, does not die, does not dry, is not wetted, not
burnt, does not tremble, is not split, does not sweat. He is beyond the Gunas
(Characteristics), is spectator, is
pure, part-less, alone, subtle, owning naught, blemish-less, immutable, devoid
of sound, touch, color, taste, smell, is indubitable, non-grasping,
omnipresent. He is unthinkable and invisible. He purifies the impure, the
unhallowed. He acts not. He is not subject to empirical existence.
The Supreme Self is glorified in scriptures. He can be realized
through the path of yoga—Praanaa-yaama, Pratyaahaara, Dhaarana, Dhyaana
etc. He is subtler than the banyan seed,
subtler than the tiniest grain, even subtler than one hundredth part of a hair.
He cannot be grasped or seen. The Supreme Self is neither born nor dies. He
cannot be burned, moved, pierced, cut and dried. Supreme Self is beyond all
attributes. It is the eternal witness, ever pure, indivisible and uncompounded.
It is far beyond the senses and the ego. Conflicts and expectations cease in
it. It is Omnipresent and beyond all thinking power. It is without action in
the external world, and without action in the internal world also. It is
detached from outer as well as inner Self. The Supreme Self purifies the impure
is subtler than the banyan seed.
Upanishads, particularly
on Svetasvataara and Katha describe the nature of Supreme Principle that do not define through positive assertions of
what is Brahman but through the negative attribute, what is not. Thus over and
over again, we read Supreme Principle is not this, nor this (neti neti).
The description of Parmatman as the ruler of Jivatman as well they being different from each other
is contained in Upanishads and Gita are voluminous. I would like to quote few references from
Bhagavad Gita, Svetasvatara Upanishad and Vedants Sutra here. More references
are included in an appendix.
As you learn from various verses below from Bhagavad Gita, Paramaatman or Parabrahman is without
beginning, said to be neither imperishable nor perishable. Parabrahman pervades
everything and abides in it. Parabrahman gives the impression of having
qualities of all the senses, yet is without the senses. Though unattached,
Parabrahman supports everything. Devoid of qualities, Parabrahman enjoys them
nevertheless. Parabrahman is outside as well as within all things, Parabrahman
is immovable and yet movable. Parabrahman
is far away is still near. Parabrahman is smaller than the smallest and bigger
than the biggest……….”
Invulnerability of
our real Self is vividly explained in
Bhagavad Gita resourcing from various Upanishads particularly Svetaswatara
Upanishad and Atma Upanishad.
Detailed description of Jeevaatman and Paramaatman can be found in the following verses of Bhagavad Gita:
BHAGAVAD GITA
Bhoomir aapo analo-vaayuh
kham mano buddhir eva cha | ahamkaara iteeyam may bhinnaa prakitir ashtathaa ||
7- 4 ||
Apareyam itastvanyaam
prakritim viddhi may paraam || jeevabhootaam mahaabaaho yayedam dhaaryate jagat
|| 7-5 ||
Bhagawaan on Paramaatma says in Gita: Earth, water, fire air,
ether, mind, intellect and egoism-these make my Prakriti (Nature) divided into
eight categories. This is my lower Prakriti of material nature. Different from
these know that higher Prakriti of mine in the form of the individual soul
(Jeevaatma) by which this world is sustained. [The eight-fold Prakriti is called
lower energy of material nature (apaara Sakti, jada prakriti). It creates the
material world. The other Prakriti is higher spiritual energy (Paraa Sakti,
chetana Prakriti or spirit). This is referred as Consciousness, Aaatma, Self,
Akshara, Purusha and Chetana. This is commonly called Purusha or Spiritual Being. Prakriti born out
of Purusha is mutable. Purusha observes, witnesses as well as supervises
Prakriti. Paramaatman is the combination of Apara and Paraa Saktis. Paramaatman
is the silent observer (Nirguna Brahman) and functions through Saguna Brahman.]
Etad yoneeni bhootaani
sarvaaneety-upadhaaraya | aham kritsnstya jagatah prabhavah pralayas-tathaa
||7-06 ||
Know that all creatures evolve from this twofold energy and I
(the Parabrahman) am the source of origin as well as dissolution of the entire
universe. [Jeevaatman is microcosmic
role has the same characteristics as Paramaatman in macrocosmic role. Paramaatman alone is responsible for creation
and dissolution at macrocosmic level.]
Ye chaiva saattvikaa bhaavaa
raajasaa taamasaascha yae | Matta eveti taan viddhi na tvaham teshu te mayi ||
7-12 ||
All those Saatvika (serene), Raajasika (active) and Taamasika
(passive) states that are three—know them to be born of me alone (says Bhagawaan).
I am not dependent on, or affected by the Gunas, but the Gunas or dependent on
me (Paramaatman).
Upadrashtaanumantaa cha
bhartaa bhoktaa mahesvarah | paramaatmeti chapy-ukto dehe asmin purushah parah || 13 -22 ||
The Supreme Being Paramaatman in the body is also called the
On-looker, the Guide, the Nourisher, the Protector, the great lord and also the
Supreme Self.
[Bhagavata Puraana 11.11.06 says: Two birds—living entity
(jeevaatman) and the divine controller (Paramaatman) live in the inner psyche
of the body tree. Jeevaatma being attached to material Nature (Prakriti) enjoys
pleasures and suffers pains, and subjected to bondage and liberation. Whereas
Paramaatman being unattached to Prakriti, remains free as a witness guide. The
same views are expressed in Rig and Atharva
Vedas and Mundaka and Svtetasvataara
Upanishads]
Mamaivamso jeevaloke
jeevabhootah sanaatanah | manah shahthaan indriyaani prakritisthaani karshati
||
In the world of living
beings, a tiny part of the Supreme Spirit (Paramaatman) becomes the soul
(jeevaatman), eternal in nature and drawing to itself the six sense-faculties
including mind, all of which abide in Nature (Prakriti).
[The Aatman behaving as an individual in this world is an
eternal part of Paramaatman alone. Significant point here is that our essential
relationship is not with body-world; rather as the individual-self being a part
of the Lord, our essential relationship is with the Lord alone. That is why
Ramanuja moving away from Advaita philosophy propagated Saranagati drawing reference
to the last sloka in the 18th Chapter of Geeta Sarvadharmaan Parityajya Maamekam Saranamvraja— Giving up all other modes of Dharma contemplate on complete subservience to
Paramaatman alone.]
Though not included in ten Principal Upanishads both Sankara
and Ramanuja have referred to Svetasvataara Upanishad in their Bhashya under
Sootra 1-4-8 and 3-2-35. As seen above,
Aaatma Upanishad and Bhagavad Gita bear the influence of Svetesvataara
Upanishad. This Upanishad distinguishes the Jeevaaatman from the Paramaaatman
very clearly any number of times though Bhagavadgeetaa makes such distinction
on few occasions. The Supreme Principle is to be known as dwelling in the
Jeevaatman as his antaryamin or innerself.
The inherent auspicious qualities and glories of Easwara expounded in this Upanishad as well as
Aaatma Upanishad have strongly influenced Bhagavad Gita. This Upanishad
describes the accessories of Yoga as well as the practice of it which is
stressed in Gita at several places. Aatma Uapanishad also mentions Yoga as an
effective tool for meditation and liberation.
This Upanishad expounds the unique nature of Parmaatman. The
Jeevaatman and Paramaatman are described as two birds of similar qualities
perching on the same tree. Of these one, Jeevaatman tastes the sweet pippala
fruit or the fruit of Karma whereas the other one is witnessing without eating.
This Upanishad also focusses on the difference in the true nature of
Paramaatman and Jeevaatman. This Upanishad declares that the will of Pramaatman
is ever glorious, being the cause of this Universe. It is declared that the one
Lord is in all as their inner-self and without knowing him there cannot be the
cessation of samsaara (worldly pains and pleasures).
SVETASVATARA UPANISHAD
Tamekanemim trivritam
shodasaantam sataadheeram vimsati-pratyaraabhih | Ashtakaih shadbhih
visvaroopaikapaasam trimaargabj hedam dwinimittaikamoham || (1-4)
They realized Paramaatman to be of a form of the wheel,
having one rim, having three constituents
having sixteen ends, having fifty spokes, having twenty middle spokes, having six groups of eight each, having
one bond of the cosmic form, having the difference of three paths, and having
the illusion of cause of two.
[Fifty spokes are fifty letters of
Sanskrit. 20 middle spokes are 12 months + five seasons + the two solicits
(Ayanas) + one Samvatsara. The six groups of eight are: eight kinds of wealth,
eight directions; eight guardians of directions; eight kinds of Nature; eight
kinds of gods and the eight characteristics. All are withdrawn into Brahman
alone. In this wheel of Brahman is the Jeevaatman moving round and round migrating from birth to birth.]
In an issue of Brahmavidya, the journal of
the Adayar Library Siddhart Kak states emphatically that the description
of Sri Chankra is identical to the
Brahmachakra .
In Srichakra the nine triangles together are
interlaced in such a way as to form 43 smaller triangles in a web symbolic of
the entire cosmos or a womb symbolic of creation. Together they express Advaita
or non-duality. This is surrounded by a lotus of eight petals, a lotus of
sixteen petals, and an earth square resembling a temple with four doors.
Thus the line configuration of Brahmachakra are viewed as triangular
configuration in Srichakra.
Sarvaajeeve sarvasamsthe
brihante tasmin hamso bhraamyate brahma chakre | Prithaagaatmaanam preritaaram
cha matva jushtastatastenaamritatvameti || (1_6)
In the wheel of Brahman, which is great, which makes all
beings live and in which all are placed at the time of dissolution does this
Jeevaatman migrate. Knowing that
prompter and knowing himself also different from Him and becoming an object of
love of that Parmaatman on account of that he attains immortality.
[Jeevaatman is migrating in this wheel of Brahman (Paramaatman) moving round and round
migrating from birth to birth. The real difference between Jeevaaatman and
Paramaatman is mentioned here.]
Dwaa suparnaa sayujaa
sakhaayaa samaanam vriksham parishasvajaate | tayoranyah pippalam svadvatti
anasnannaayo abhichaakaseeti || 4-6 ||
Two birds of similar qualities which are inseparable from
each other are perched on the same tree. Of the two, one tastes the sweet
Pippala fruit and the other is witnessing without eating.
[This mantra conveys the distinction between Jeevaatman and
Paramaatman. Though both of them have natural relationship Jeevaatman has the instinct to enjoy whereas
Paramaatman has no such instinct or need.
Pippalam means the result of Karma. The other one which is not eating
the fruit is not subjected to Karma but is glorious on account of the fact it
being opposed to all that is defiling.
The tree is verily the body. Though Paramaatman and Jeevaatmqan are in the body
one is subjected to experience the result of the Karma whereas the other, the
Paramaatman is not subjected to any such experience as It is beyond Karma. It
also implies since both are in the same body, while Jeeevaatman is innerself of
the living being Paramaatman is the inner-self of Jeevaatmans.]
Samaane vrikshe purusho
nimagnah aneesayaa sochati muhyamaanaah | Jushtam yadaa pasyantyanyameesam asya
mahimaanamiti veetasokah || (4-7)
Being deluded by Prakriti, the Purusha grieves as he is
immersed in the very same tree, when he sees the Lord who is distinct from him,
and who is pleased and when he sees this entire world as the glory of that Lord, he becomes free
from grief.
[This jeeva considers the body itself as the Aatman and as
though immersing in mire suffers the sorrows caused on account of the contact
with matter. Jeevaatman becomes freed from sorrow when he realizes the
Paramaatman as distinct from himself and the Universe as His glory, and when
Paramaatman is pleased with his action of worship.]
Ramanuja
has drawn support profusely from Vedanta Sutra of Vedavyasa to boldly declare
that Paramatman is even the inner controller of Jivatman while Jivatman is the
Self in all beings. Here are few Mantras
from Vedanta Sutra:
VEDANTA SUTRA
Taddhetuoyapadesaaccha
(1-1-15); Maantravarnikameva cha geeyate (1-1-16)
As Paramaatman is declared to be the cause of the joy of
Jivatman, the Anandamaya is Paramaatman. And because that Paramaatman which is referred
to in the Mantra, is declared to be
the Ananndamaya (Therefore Ananandamaya is different from
Jivatman).
“Sarvatra prasiddhopadesaat”
(1-2-1)
In the text “Sarvam
kalvidam Brahma”, the term Brahma signifies Paramaatman. Because everywhere
it is taught as well-known as the cause of origination, sustenance and
destruction of the universe.
“Karmakartruvyapadesaaccha” (1-2-4); “smritescha”
The term Brahma here does not signify the Jivatman because
there is a separate denotation of the object to be attained—(Karma) & the
attainder (Karta); and on the account of the authority of the Smriti or
secondary text, the one that is signified by the term Brahman is not Jivatman.
“Guham-pravishtavaatmanau
hi taddrsaanaat” (1-2-11)
The two that have entered into the cave, are two Atmans
(Jivatman and Paramaatman) on account of this being seen.
“Dyubhvaadyaayatanam
svcasabdaat” (1-3-1)
He, who is the abode of heaven, earth and others is the
Supreme Brahman on account of the terms which are unique to Paramaatman alone.
“Sushuptyutkrantyorbhedena”
(1-3-43)
On account of the declaration of differences between Paramaatman and Jivatman in the states of deep sleep and departing from the body,
the Paramaatman is different from the Jivatman.
“Asmaadivaccha
tadanupapattih” (2-1-23)
And as stones and others cannot become one with Paramaatman,
similarly, becoming one with Paramaatman is impossible for Jivatman.
“mantravarnaat”
(2-3-43)
As the terms of the mantra declare like that, the Jivatman is
an amsa or part of Paramaatman.
“Jagadvyaapaaravarjam
prakaranaadasnnihitaavaaccha” (4-4-170
The liberate Atman attains glory similar to Paramaatman
except in the matter of activity relating to the creation and others of the
world; Because the context related to the activity of creation and others of
the universe belongs to the Lord and also because the liberated Atman is not
associated with that context.
CONCLUSION
Summing
up Ramanuja propagated Vishishtaadvaita (Qualified
Monism) Philosophy, that God (Paramaatman)
is only One (Devo Ekah), but soul (Self or Atman)and Maayaa (the cloud) are the
two eternal affiliates of Absolute and Supreme God. Maayaa is lifeless power having the three
Gunas, Sattva, Rajas and Tamas. Souls are infinitesimal and unlimited. God is
the soul of all souls. Soul (Chit) is eternally under the veil of Maayaa called
Karma. Sareera (body) is destroyed only by the will of God and not by any
amount of yogic practice, austerity, yaagas (sacrifices) or any other religious
or spiritual practice. Soul is an eternal servant of God. Soul becomes happy
and blissful only when it meets its Divine beloved God in His divine personal
form. There is no other way.
Ramanuja
was of the strong view that the purport of the Vedas and Vedanta is the
attainment of liberation through
Dhyaana (meditation), Upaasana (worship) and Bhakti (devotion). Ramanuja advised his organization of
disciples to release and propagate the three great secret Mantras;
1) Om Namoh Naaraayanaaya
2) Sriman Naaraayana charanam saranam
prapadye
3) Sarva dharmaan parityajya maamekam
saranam vraja | Aham tvaam sarva paapebhyo mokshayishyaami maa suchah (18-66)
[I
invoke the Supreme Naaraayana to take refuge at His feet leaving all other
forms of Dharma (duties) and He will save me from all sins.]
[International Gita Society translates as: Set
aside all meritorious and religious rituals, and just surrender completely to
My will with firm faith and loving devotion I shall liberate you from all sin,
the bond of Karma. Do not grieve.]
In
the Gita sloka “Sarvadharman parityajya” every author has tried to translate
“dharma” but have ignored
not to go deep on “Mamekam” and “Mokshyishyami”.
At
the time Bhagavad Gita was presented to the world in Sanskrit language people
did not understand what religion is. They worshiped a number of deities for getting their various desires fulfilled
instead of focusing on Bhagawan or Paramamtman as is evident from sloka 7-23
below. But out of his generosity
Paramaatman goes out of the way in fulfilling those desires as expressed in
7-22. It is futile on the part of individuals go to devatas and upadevatas
instead of Deva and also asking for small favors instead of seeking Mukti or
liberation. Paramaatman knows what is best for us and grants those to us without asking as we understand from Veda
Mantra Viswaani deva savitar duritaaani
paraasuva / yad bhadram tanma asuva // So His advice is “Mamekam” Saranam Vraja” --seek refuge in Me alone. Here again why refuge? We in our
struggle do not know how to download all our desires and sins. When we take
refuge in him He will help us in the process. Here again as you see in in sloka
18-66 Paramatman does not make any false
promise nor says he will get rid of you of all karmas. He only says in “Mokshyishyami” that he will help us in Moksha and not
Mukti. Moksha in Sanskrit consists of two words Moha+Kshaya=Moksha. That is getting rid of all Maya or desires.
Once you are free from desires getting rid of sins becomes an easy and sure
task. So He says” Sarvapaapebhyo Mokshayiksaami”.
Lord Buddha after his revelation said
“the world is full of miseries. That is all due to desire”. So one should get
rid of all desires first.
It
is very clear the world did not have any religion at the time Gita was
delivered to the world. So Dharma in sloka 18-66 can at best be
translated today as meritorious and religious rituals as translated by the International Gita society. Then we can be clear as to what Bhagawan wants
to convey by this sloka. Bhargava dictionary translates Religion as
Dharma or Easwara Bhakti. In English language Religion comes from the base religio=reverence.
Originally it was meant, the service and worship of God where GOD stands for G=Generator;
O=operator; and D=Dissolver that is Paramatman. Later dictionary added the
meaning Religion=institutionalized
system of religious attitude. Thus they started building walled mode of
worship or religious walls. Bhargava
dictionary translates Religion as Dhama or Iswarabhakti. So it is not wrong to
translate Sarvadharmaan as leaving all religions and traditions in the
context of Devo Ekah.
It is
interesting to note Sankara started these
sectarian walls as “ Shanmata
Sthapaka” but towards the end of
his life in Bhaja Govindam went with the concept of “Devo Ekah” that is
Vishnu. It is not that he turned a Vaishnavite here or Ramanuja promoted a
Vaishnava God only. It is logical and practical to focus in our Samasara on
sustenance aspect of Saguna Brahman that is Vishnu. Saguna (manifest) Brahman
in his role of Brahma as creator has already done his job and pushed us to Samsara
and rightly we do not worship him in Temples. We are handed over to Siva the
dissolution aspect of Saguna Brahman who has to evaluate our performance either
to hand over to Brahma again or push us up to be integral part of Brahman. This
aspect is also not in our hands. Therefore our main focus only on Sustenance aspect looks significant.
Sankara therefore advised us to focus
only on Vishnu and meditate on Him alone in Atma Bodha and Bhaja Govindam his
last composition though he held different views before and repented before Lord Viswanatha for his three
sins. Ramanuja agreeing with Sankara
advised all of us to surrender at the feet of Sriman Narayana in our helpless
situation by Prapatrti or Saranagati.
Antavat
tu phalam teshaam tad bhavaty-alpa-medhasam
| devaan deva-yajo yaanti mad-bhakta yaanti maam api || 7-23
“Men of small intelligence worship the
devatas, for their fruits are limited and temporary. Those who worship the
devatas go to the planets of the devatas, but my devotees ultimately reach my
supreme abode.” says Bhagawan.
Sa Tayaa sraddhayaa
yuktastasyaaraadhanam-eehate / Labhate cha tatah kaamanmayaiva vihitaan hi taan
// 7-22 //
Endowed with faith,
he worships that deity, and from him gets his desires, which are indeed granted
by Me alone.
Today our
concept of Paramatman and Atman being separate reflects in Temple
Traditions. Otherwise we will not be standing before the deity or singing
bhajans. In the process we are also made to recognize the
existence of divinity in us and connect the same with Paramatman to
ultimately get our Self or Jivatman to join and
associate and integrate with Paramaatman and not get
merged, get absorbed and get dissolved. Otherwise we do not
have to go through Bhakti Marga or temples and need only Jnanamarga and
sacrifice. Even Sankara realized this standing before Lord Viswanatha in Varanasai and confessing his three sins. We can see the
Prayer to Atman and Paramaatman in Moorti upasana. The devotee first
performs aatma pooja; that is he meditates on his inner
aatman encased in his body. By appropriate mantras he first purifies
his body including his praanas and his sense organs. But during Praana
pratishths the following prayer is uttered:
Svaatvasamsttham
ajam suddham tvaamadhya Paramesvara|
aranyaamaiva havyaasam
moortau aavaahayaamyaham||
Oh Lord of the Worlds! You are unborn
and pure. You are in my heart. I invoke You in this Moorti. Make Yourself
visible to me in my concentration even as the fire in Arni wood comes
out by friction. It is clear here prayer is directed to both Aatman and Parammatman.
It is made clear here that Paramaatmaan is even the inner controller
of Jivatman. Otherwise why these types of two different prayers?
Agnirdevo
dwijaateenaam muneenaam hridi daivatam |
pratima
svalpabuddheenaam sarvatra viditaatmanaam||
The
ritualists have their God in the fire; but the wise folk find Him in their own
heart. It is the dull-witted one that seeks God in an icon. Those who have
higher understanding see God in everything. The God in the heart is Jivatman or
Self or an Amsa of God who is seen in everything by the
higher understanding people.
It may not be out of place to mention here that
this is what made Ramanuja to decide Venkateswara who is still worshiped as Devi for four
days, Vishnu for two days and Siva for one day is to be meditated upon as
Vishnu. If there be a God on Earth that
is Venkateswara and if there be a paradise on Earth that is Venkatadri or
Tirupati! Venkateswara is Skanda that is
Sanat Kumara worshiped in all religions, faiths and traditions.
The
worship of Vishnu reveals the agreeable and happy aspects of Hinduism. In fact
as a religion, in strict sense of the term, HINDUISM can be summarized as
VISHNUISM—Louis Renon.
Om tad vishnoh paramam padam sadaa
pasyanti surayo diveeva chakshur-aatatam|
tad vipraaso vipanyavo
jagrivaa(ga)msaha samindhate vishnor yat paramam padam ||
"Just as the sun's rays in the sky are extended to the
mundane vision, so in the same way the wise and learned devotees always see the
supreme abode of Lord Vishnu. Because those highly praiseworthy and spiritually
awakened scholars are able to see the spiritual world, they are also able to
reveal that supreme abode of Lord Vishnu." (Rig Veda 1.22.20)
Paramaatma (Supreme Spirit) says “Sivoham” I am Soonya (0 or Ananta, infinity); “Aham Brahmaasmi”, I am ever expanding; Sarvam Vishnumayam Jagat, the whole universe is pervaded by me. The Jeevaatma (Liberated Self) says: “Veda-aham-etam Purusham mahaantam” I know this great Cosmic Person.
NOTE:
In Vedanta different kinds of Intelligence are mentioned --Prjnaanam, vijnaanam, Samjnaanam etc.
Generally they are referred by the general term Jnaanam simply. Even Paramatman is simply referred as Atman
as these two are very identical in many respects but there is a difference. Paramaatman
is SATHYAM and Jivatman is Sat. Self and Paramaatman are often mentioned
as Sat-chit-Ananda
as it suits both. But Parmaatman is
Sathyam, Prajnaanam Amalam Anantham that is Bhuma while Atman is not all
that. You may kindly recall the Mahavakya Prajnaanam Brahma.
Here Brahma means Brahman and not the Brahma the creator described in
Puranas. Prajna consists of
two syllables Pra+jna=prajna. Pra=beginning, power, source, origin,
completion, perfection, excellence, purity.
Jna=wisdom, knowledge of the Supreme, learning, thinking. Prajna =knowing or understanding Brahman.
In the human body which is microcosm Prajnaanam is the
source of awareness, consciousness or understanding the inner Self, simply
referred as Jnaanam. In the Macrocosm Prajnaanam is the Supreme
Self.
Brahman referred as SATHYAM consists of three
syllables, sath+thi+yam=Sathyam. Sat is the
immortal; thi is the mortal; and yam means “by that
both these are regulated” thereby meaning Supreme Brahman. Maayaa is Mithyam,
opposite of Sathyam
REFERENCES:
REFERENCES:
1) Anantha Rangacharya, Principal Upanishads Vol I. Bengaluru,
India
2) Ramananda Prasad, Bhagavd Geetaa, AmericanGeetaa Society.
Fremont, CA, USA.
3) Swami Ramsukhdas,
Discovery of Truth, Gita Press, Gorakhpur, India
4) Krishna Warrior Atma Bodha, Theosophical Publishing House
Chennai, India
5) Swami
Vireswarananda, Srimad Bhagavadgita, Ramakrishna Math, Chennai, Madras.
6) Chaitanya Bharati, Vishwa Hindu Parishad of America Inc.,
January –March 2007
7) Ramachandra Rao,
Geetaa-kosha, Kalpataru Research Academy, Begaluru, India.
8) Swami Harshananda, The Ten Cardinal Upanishads,
Ramakrishna Math Chennai, India.
9) Eknath Easwaran, The Upanishads, Blue Mountain Center of
Meditation, CA, USA.
10) Anantha
Rangacharya, N.S., Vedanta Suitras, Bengluru, India.
APPENDIX--I
(Additional slokas from Bhagavad Gita
and Mantras from Svetasvatara Upanishad on parmatman)
BHAGAVAD GITA
Sarvatah paanipaadam tat
sarvatokshi siro mukham |
Sarvatah srutimalloke
sarvamaavritya tishthati || (Gita 13.13 & Svet. Up. 3-16)
That
has his hands and feet everywhere. That has its eyes, heads and faces everywhere.
That has its ears everywhere in the universe.
Sarvendriya gunaabhaasam
sarvendriya vivarjitam |
Sarvasya
prabhmeesaanaamsarvasya saranam suhrit || (Gita 13.14 & Svet.Up. 3-17)
It
is manifest in the functions of the various sense-organs, unattached, yet
sustaining everything, without attributes, yet the protector of the qualities.
Sarvabhootaani kaunteya
prakritim yaanti maamikaam | Kalpakshaye punastaani kalpaadau visrijyam-aham ||
9-4 ||
All beings merge into my (Paramaatman’s) Adi Prakriti (primary
material nature) at the end of Kalpa (or a cycle of 4.32 billion years) O
Arjuna! I create them again and again at the beginning of the next Kapa.
[It is obvious Jeevaaatman is not involved in this act]
Tapaamy-aham aham varsham
nigrihaanmy-upasajaami cha | amritaam chaiva mrityuischa sad asacchahamarjuna
|| 9-19 ||
I (Paramaatman) give heat. I send as well as withhold the
rain. I am immortality as well as death. I am also both the absolute (truth;
akshara) and the temporal (asat or Kshara).
[The Supreme Being is everything.]
Divi sooryasahasrasya
bhavedyugapadutthitaa | Yadi bhaah sadrisee saa syaad-bhaasas-tasya mahaatmanah || 11-12 ||
If the effulgence of a thousand suns were to appear in the
skies simultaneously, it might compare somewhat with the splendor of that great
form of Paramaatman.
[Mahaatman is one who is great among Aatmans or
Jeevaatmans, that is Paramaatman}
Sarvatah paanipadam tat
sarvato-akshi-siro mukaham | sarvatah
srutimal –loke sarvam- aavritya tishthati || 13-13 ||
The Supreme Being has his hands, feet, eyes, head, mouth, and
ears everywhere, because Brahman is all pervading and omnipresent.
[This verse is from Svetasvataara Upanishad without any
change—3.16]
Anaadimat param brahma na
sat tan-naasad uchyate || 13-12|| Sarvendriya-gunnaabhaasam
sarvendriyavivarjitam | asaktam sarvabric-chaiva nirgunam gunabhoktri cha ||
13-14 ||
Paramaatma is said to be neither eternal (Sat), nor temporal
(Asat) is manifest in the various sense organs, yet bereft of all sense-organs,
unattached, yet sustaining everything, without attributes, yet protector of the
qualities. It is devoid of the three modes (Gunas) of material nature, and yet
the enjoyer of the Gunas of Prakriti by becoming a living entity Jeevaatman.
[First line of this verse is from Svetasvataara Upanishad
without any change—3.17. Paramaatman expands itself as the living entity
Jeevaatman to enjoy three modes of material nature]
Bahir antascha bhootaanaam acharam charam-eva
cha | sookshmatvaat tad-avijneyam doorastham chaantike cha tat || 13-15 ||
Paramatman is inside as well as outside of all beings,
animate and inanimate. Brahman is incomparable because of its subtlety. And
because of its omnipresence, it is very near residing in one’s inner psyche as
well as far away-in the Supreme abode (Parama Dhaama).
[it will not be wrong
to think that while Jeevaatman is the inner-self of all
beings Parmaatman is the inner-self of Jeeevaatman itself as it is the eternal
part of Paramaaatman (mamaivaamso
jeevabhootah sanaatanah) ]
Avibhaktam cha bhooteshu
vibhaktam cha sthitam | Bhoota bhartri cha tad-jneyam grasishnu prabhavishnu
cha || 13-16 ||
It
is undivided in beings and yet it remains as if divided; that Knowledge is the
sustainer (Vishnu) of beings as also the destroyer (Siva) and creator (Brahama)
Jyotishaam-api Taj-jyotim
tasah param-uchyate | Jnaanam Jneyam jnaanagamyam hridi sarvasya vishthitam ||
13-17 ||
Paramaatman, Supreme person is the source of all lights. He
is said to be beyond darkness (of ignorance nor Maayaa). Paramaataman is the
Self-knowledge, the object of Self-knowledge, and seated inner psyche (or the
casual heart of consciousness) of all beings, Brahman is to be realized by
Self-knowledge (Bramavidyaa).
Purushah prakritistho hi bhungte prakritijaan gunaan | kaaranam
gunasango asya sad-asad-yo ni janmasu || 13-21 ||
Purusha (Spiritual Being) experiences the three modes (Gunas)
of material Nature (Prakriti) by associating with Prakriti. Attachment to the
Gunas (due to ignorance caused by previous Karama) is the cause of birth of the
living Jeevaatma in good and evil wombs.
[Purusha associates with the six sensory facilities and ego
of Prakriti and becomes attached, forgets His real nature, performs good and
evil deeds, loses independence and transmigrates as a living entity
(Jeevaatma)—Bhagavata Puraana 3.27.01—03]
Ya evam vetti purusham
prakritim cha gunaih saha | sarvathaa vartamaano -api na sa bhooyo abhijaayate
||
They who truly understand Supreme Being (purusha) and the
material nature (Prakriti) with its three modes Sattva, Rajas and Tamas are not
born again regardless their ways of life.
Anaaditvaan nirgunatvaat
ekastham anupasyati | sareerasthopi Kaunteya na karoti na lipyate || 13-31 ||
Because Paramaatman is
devoid of origin and beyond the scope of the constituents of Nature (gunas) it
is immutable (unchanging and un-decaying); although abiding in the body (which
is a product of Nature) it neither does anything, nor it is defiled (stained by
the fruits of such action--Karmaphala).
[The presence of Jeevaatman is experienced only in the body].
Yasmaat ksharam ateeto-aham
aksharaad api chottaamah | ato asmi loke vede cha prathitah purushottamah
(15-18)
Because the Supreme spirit (Parmaatman) transcends the
perishable, and is superior to imperishable (Jeevatman), it is known in Vedic
texts as well as in the world as the Superior Person (Purushottama).
SVETASVATAROPANISHAD
Viswatas-chakshuruta
Viswatomukho viswato-baahuruta viswatas-paat |
Sam baahubhyaam namati sam
patat-traih dyaavaprithavee janayan deva Ekah || 3-3 ||
Parmaatman has his eyes in all places; He has his faces in
all directions; e has his arms in all directions; e has feet in all directions.
The one Paramaatman creating heaven and earth makes the Jeevaatman associated
with arms and feet.
[Parmaatman has a divine auspicious form which is eternal and
which has infinite eyes, faces, hands and feet as described for Virat Purusha
in Bhagavadgeetaa. He makes the Jeevaatmans endowed with arms and feet.]
Sarvatah Paani paadam tat
sarvatokshi-siro-mukham | sarvatahsrutimalloke sarvam-aavritya tishtahti ||
3-16 ||
Paramaatman has its hands and feet everywhere. That has its eyes, heads and faces everywhere
that has its ears everywhere in this Universe. It stands pervading everything.
[This mantra is just repeated as a verse in Bhagavadgeetaa
13-13]
Sarvendriya gunaabhaasam
sarvendriya-vivarjitam |
Sarvasya prabhum-eesaanam
sarvasya saranam suhrit || 3-17 ||
[The first line of this mantra is the first line of Geetaa’s
verse 13-14]
Paramaatman has luminescence of knowledge caused by all the
sense organs. It is also bereft of all indriyas. It is the one that bestows the
fruits of worship. It is the controller of all. It is the well-wisher of all
and also the object of attainment of all.
Navadwaare pure dehee hamso
lelaayate bahih | Vasee sarvasya
lokasya sthaavarasya charasya cha || (3-18)
The Jeevaatman who is embodied wanders being deluded in the
city of nine gates. But the Lord (paramaatman) of this Universe of both moving
and non-moving entities is beyond that Jeevaatman.
[Jeevaatman and Paramaatman are of quite different in
natures. The Jeevaatman is identifying itself with the body which is thoroughly
different from Paramaatman, which is like a city with nine gates and so migrates
from body to body. Hamsa here means the
migrating Jeevatman.]
Apaanipaado javano
graheetaa pasyatyachakshuh sa
srunotyakarnah | sa vetti vedyam na cha tasyaasti vettaa tamaahuragryam purusham mahaantam || 3-19 ||
Without hands or feet Parmaatman is swift in movement and he
grasps. He sees without having eyes. He hears without ears, He knows what ought
to be known. There is none who is a knower of Him. They say he is the first
cause and the great self.
[Even in the absence of feet, hands and others He is capable
of doing those functions and he is not fully known by others. He is omniscient
and called great soul who is the first cause of this universe. While Purusha is
Jeevaatman Mahan Purusha is Paramaatman.]
Maayaam tu prakritim vidyaat
maayinam tu maheswaram | tasyaavayavabhootaistu vyaaptam sarvamidam jagat ||
(4-10)
Prakriti (nature) should be known as Maayaa (illusion). The
great Lord is the mover of Maayaa. This entire Universe is pervaded by the
Jeevaatmans who are his parts.
[Maheswara is Paramaatman. The Jeevas are called avyavas or
amsas (parts) of Paramaatman.]
Na tatra sooryo bhaati na
Chandra taarakam nema vidyuto bhaanti kuto ayamagnih | tameva bhaantam-anubhaati
sarvam tasya bhaasa sarvamidam vibhaarti || 6-14 ||
The Sun does not shine there, nor the moon and the stars. The
lightning does not shiner either.
Wherefrom the fire (Agni) do so? All these shine after Paramaatman the
ever shining. All these shine out on
account of Paramaatman’s effulgence.
Sa viswakrit
viswavidaatmayonih jnyah kaalakaalo gunee sarvavidyah | pradhaana kshetrajnyapatir-gunesah samsara-mokshasthiti
–bandhahetuh || 6-16 ||
Paramaatman is sole creator and has gained everything.
Paramaatman is the indweller in Jeevaatman. Pramaatman is the omniscient, the
ordainer of time, the repository of all auspicious qualities, the promulgator
of all kinds of knowledge, master of matter and Jeevaatman, the one who is
perfect with six qualities (Bhagavan) of Jnaana and others and the one who is
the cause of release from Samsaara, sustenance of samsara and bondage in
Samsaara.
[If Kshetrjna is Jeevaatman, Parmaatman is Kshetrajna-pati,
master of Kshetrajna. The six gunas are Jnaana (knowledge), Sakti (power), Bala
(strength), Aisvarya (wealth), Veerya (valor) and Tejas (effulgence). He is
continuously the cause of freedom from the shackles of worldly pains and
pleasures (samsara) and its sustenance but cause of its bondage at the time of
Pralaya or cataclysm.]
APPENDIX--II
Brief Note on Hindu Concepts of
Consciousness
Consciousness has been developed to an incredible
degree in the Hindu culture. It is a Science and more than that it
is a beautiful way of life to be one with the consciousness of the Cosmos. The
statement of the Vedas that Parabrahman desired to transform itself into many,
and that Brahman is Awareness, could have led to the discovery that matter is
basically energy or awareness. Brahman is Consciousness, prajnaanam
Brahma and Sarvam Kalvidam Brhama, All is Brahman alone--say the
Upanishads. Einstein in his Theory of Relativity says this Nirguna Brahman
Awareness (Nirguna Brahman) is Energy (Saguna Brahman) while defining Matter is
nothing but Energy. Thus he joins our group of Brahma Rishis in realizing
Brahman in all things and also come to the conclusion Religion and Science can
conflate contrary to the orthodox religious thinkers accuse Science is at
war with Religion; Similar thinking is also there with Scientists of
atheist outlook. Einstein wisely said Religion without science is
blind and science without religion is lame.
APPENDIX-III
RAMANUJA DOCTRINE
By Swami Krishnananda, Ramakrishna Math)
Ramanuja accepts as ultimate three kinds of entities, Matter (Achit),
Soul (Chit) and God (Iswara). Though equally real, matter and soul depend on
God and constitute His body or attributes, the relation being conceived as that
between body and soul. Individual souls and matter form the body of God and He
is the Soul of souls and matter. God is the central Reality of soul and matter,
and neither can exist without Him. They exist in Him and are absolutely inseparable.
Thus thesae realities are all ultimate and eternal, each having its own
distinctiveness.
It is difficult to find an English equivalent for the Sanskrit
term Vishishtadvaita. It is usually translated as “Qualified Non-dualism”. This conception may be illustrated by taking
a common example like a mango. Here the color, the taste, the smell, the flesh,
the shell and the fiber which constitute the whole fruit can be distinguished
as being different from one another. Though each element in the fruit has its
own distinctive attributes, the synthetic whole is regarded as mango. What is
common to all the different parts of the fruit has its own inseparable
existence. Of the various parts which form the mango, we can regard any
particular one as the substantive (Vis (Visheshya) and the rest as attributes
(Visheshanas). Likewise, if God the
chief factor comprehends in Himself matter and the Souls, the Reality may be
regarded as advaita, one without a second. God, the substantive factor, directs
and predominates over the attributive factors.
Though the world of matter and souls have real existences of their own,
they are entirely subject to the control of God in all their conditions. Here
the “qualified non-dualism” is not a synthesis of the distinctions between the
attributive factors and the substantive factor, but that God, who is the Soul of all souls and
matter, is one. It is the non-dualism of the qualified whole. By this
definition, the identity and difference of matter and souls with God are maintained.
By their very nature, the souls and matter are neither identical with God nor
with one another. Perhaps it may not be incorrect if we interpret the
Vishishtadvaita as signifying that whatever exists is contained within God, and
so the system admits no second independent factor. According to Advaita Philosophers
identity is primary and difference secondary but according to Ramanuja
difference is primary and identity is secondary.
Ramanuja accepts only two categories—Substance (Dravya) and Non-substance
or Attribute (Adravya). The non-substance is tenfold: five qualities of
Panchabhutas-earth, water, air, fire and ether, three Gunas—Sattva, Rajas and
Tamas, Potency (Sakti) and Conjunction (Samyoga). Substance is that which has
modes or which undergoes change. God and
souls, viewed as the substantive factor, are immutable. The Dravyas, which are
divided into classes as Jada (matter) and Ajada (immaterial), are six; The Jada
comprehends Nature (Prakriti) and Time (Kala), and the Ajada includes Attributive
Consciousness (Dharmabhhootajnaana), Super Nature (Suddhasatva), Soul (Jiva)
and God (Iswara). Jada is that which is devoid of pure Sattva.
PRAKRITI: This is the substratum of three Gunas, Sattva, Rajas and
Tamas. Prakriti is not independent of Gods, but constitutes His Body as His
Mode. The entire universe evolves out of Prakriti under the will of God and is entirely under
His control. Prakriti is the seat of soul and, indirectly through it, of God.
The relation between them viz.,matter and soul or, Prakriti and its evolutes is
Aprithika-siddhi (inseparable relation). The evolutes of prakriti provide
appropriate bod8ies to souls according to their Karma.
JIVA: Like Prakriti soul is also is a mode of God. It is entirely
dependent upon Him, though distinct from Him. It also constitutes His body,
since He is the Soul of all soul and inner- controller (antaryamin). It is of
the essence of Consciousness and Bliss. It is not a fabricated complex, but
an eternal reality, a Karta (doer) and Bhokta (experiencer). The souls
are many and there is no difference among them as far as their essential nature
is concerned. The soul is monadic in nature. In natural state its attributive
consciousness expands and is able to apprehend everything. But in Samsara, as a
result of its past Karma. Its consciousness contracts, though never absent. The
contraction of consciousness and bliss is itself Samsara and expansion of the
same through constant communion with god is itself Mukti (Liberation). The
souls are of three kinds: Those that are ever-free and never experience bondage
(Nitya); those that have attained release from transmigration (Mukta); and
those that are still in Samasara.
ISWARA: God is the absolute Reality, endowed with all auspicious
and excellent attributes that are unsurpassable. He too is of the nature of
Consciousness and Bliss, all-powerful, all-pervading and all compassionate. He
is the inner ruler of matter as well
as souls. God with His souls and matter
as His body constitutes an organic unity, sustaining and cionterolling them
nfor His purpose. Since God cannot be separated from His modes or
attributes. He is determinate and not
indeterminate. God possesses two states as cause and effect. In the state of
cosmic dissolution (Pralaya), which occurs at the end of a Kalpa , matter ansd saouls exist in a
subtle state possessing none of the
qualities which make them objects of experience or cognizing subjects.
From this subtle state, v creation evolves by the will of God. Subtle matter
develops into gross form, souls expand their consciousness, entering into
connection with the bodies appropriate to their past Karma. In this gross condition Brahman is said to be
in the state of effect. Thus God is the material cause as well as the efficient
cause of the universe. This change of body from subtle to gross state does not affect the nature of Go,
because it is G His body that undergoes modification, while as the soul of the
cosmic body, He remains unchanged. Thus the self-determining Iswara is the Absolute
of Ramanuja.
In Panchratra theology of Ramanuja God manifests Himself in the
five forms. The first is the Highest (Para).
In which Parabrahman or Narayana, He dwells in the domain of Nitya-vibhuti. The
second form of manifestation is known as Vyuha
which is four-fold: Vasudeva, Sankarshana, Pradyumna and Aniruddha, these being forms assumed for the
purpose of worship by the devotees, instruction, creation etc. The third is Vaibhava in which the Supreme manifests Himself in Avataaras. The fourth manifestation
is Antaryamin,
in which he dwells in the heart of all
embodied beings as their benefactor. The last is called Archa in which the deity dwells in
consecrated images. In all these manifestations the chief purpose is to help
the erring souls, by His unsurpassable love and compassion.
The world of physical objects exists independent of
consciousness, and the subject, or self-conscious Atman is different from the
object. The real subject of every judgment is different from the Supreme Being
who is the indweller and inner-self of all things. He is the ultimate knower.
Brahman is the knower in us as our inner-self, and is the ground of all
knowable in the ultimate analysis. Brahman is Prajnaanam or Supreme
consciousness. Prajna consists of two syllables
Pra+jna=prajna. Pra=beginning, power, source, origin, completion, perfectness,
excellence, purity. Jna=wisdom, knowledge of the Supreme, learning,
thinking. In the Macrocosm Prajnaanam is
the Supreme Self.
Atman is substantive (Dharmajnaanam) and attributive
consciousness (Dharmbhutajnaanam) as well. This attributive consciousness is
Svaymprakasa (self-illuminous) and has the characteristic of illumining
objects. It is not self-realized like the Atman. It is like physical light
which can only “show but cannot know”. This attributive consciousness is
eternally pervasive to the Nityas and Muktas as well,
as the Supreme Being. But for others, during the phenomenal state of Samsara,
it is subject to contraction due to Karma.
It is eternal but contracts and expands like substance due to
Karma, so is a substance also. It is both Dravya and Guna. The Atman is of the
essential nature of consciousness, qualified by attributive consciousness.
Substantive consciousness is self-realized whereas the attributive
consciousness reveals itself as well as other objects. The substantive
consciousness is ever effulgent, and is unaffected by any transformation. But
the attributive consciousness is subject to contraction during the state of Samasara,
owing to the impact of Karma. The attributive consciousness is both an attribute
and a substance. Pleasure, pain, desire, aversion, and effort are all different
aspects of Dharmabhootajnaanam, and are implied in it. The attributive
consciousness regains its original state of purity and all-pervasive nature
during the state of liberation.
Bhakti,
according to Ramanuja is not mere devout meditation but a loving contemplation
of God. It is continuous process of meditation till the final goal is achieved.
The ever-growing continuous meditation till promoted by subsidiary means, including discrimination (Viveka), mental detachment (vimoha), practice of
meditation (Abhyasa), performance of the five great sacrifices (Kriya),
practice of such virtues as truth, non-violence etc., Kalyana (well-being), and cheerfulness. Thus promoted, the meditation
becomes so perfecta to result in a vivid perception of the Supreme. The final
intuition of the Supreme is not at all a means, but an end itself. The final
liberation, which results only after physical dissolution is constant communion
with God which is the consummation of Karma, Jnaana and Bhakti.
[Advaita
says the Self (Jivaatma) merges, gets absorbed, and gets dissolved in
Paramaatman. According to Sri Bhashyam what happens is that Jeevatman joins and
associates and integrates with the Paramatman. It still exists as an entity but
united with him inseparably and indistinguishably.]
Prapatti—Prapatti, on the other hand, is
absolute self-surrender to the supreme involving complete conformity, avoidance
of opposition, the confidence of
protection, the choosing of the Divine as the savior, and surrender of one’s
self to God in all meekness. This implies complete surrender of “I” and
“mine’ to God. This sincere and complete transfer of spiritual responsibility
to the Supreme liberates an aspirant at once from human efforts and foibles and
creates the condition for the flow of the divine grace. When one sacrifices his
ego at the altar of the Supreme, The Lord Himself steps forward to receive him.
Prapatti is usually prescribed as the direct means for those who feel
incompetent in the classical pathway of meditative Bhakti and too impatient to
wait for the perfection of Bhakti. It may be noted here that Bhakti and
Prapatti are not antagonistic to each other as some people think. In Bhakti
there is always an element of surrender and
surrender involves an aspect of Bhakti. The predominance of one or the
other element in spiritual practice determines whether the path of Bhakti or
Prapatti.
Meaning of Atman -
Swami Vivekananda Explains
I will not
translate this word to you in English because the idea does not exist in
Europe; it is untranslatable. The modern attempt of German philosophers is to
translate the word Atman by the word ‘Self’, and until that word is universally
accepted, it is impossible to use it. So, call it as Self or anything, it is
our Atman. This Atman is the real man behind. It is the Atman that uses the
material mind as its instrument, its Antahkarana as is the psychological term
for the mind.
Vedanta Kesari
Magazine published by Ramakrishna Mission, Chennai, Explains more about the
term and what Swami Vivekananda meant
Etymologically
the term Atman means that which is eternal (from the Sanskrit root word att,
‘that which exists always’).
So, eternal soul
means Atman. Is there also non-eternal soul? In a way, yes, and that is called
Jiva which is Atman plus body and mind (so it becomes jivatman).
While Atman is
never born or grows or decays and dies, in its embodied state it seems to
undergo change, and the most expressive manifestation of this change is birth
and death. In reality, however, Atman is the birth-less, deathless, eternal
core of human personality.
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