Introduction
The knowledge of Self is that which is ever present but still forgotten due to the ignorance, hence, as Sri Sri Sankara instructs in Laghu Vakya Vritti, a seeker must continuously think about the reality, meditate on that and discuss on that till the knowledge becomes clear. Sri Sri Sankara out of compassion for such seekers has written a number of small works in which he explains the Reality in simple words. Let us now proceed to work, "Atma Bodha".
The text of Atma Bodha conveys the message of Jnana Yoga (the path of knowledge). Through beautifully written 68 verses, Sri Sri Shankara explains us the nature of the Self, in the work "Atma Bodha" or "Self Knowledge". As the name indicates, this text deals with teachings of the Self.
Atma Bodha is special from other works of Sri Sri Sankara in that many Subtle concepts have been cleared pointed out here. For example the theory of Vritti Jnaana and Svaroopa Jnaana has been clearly brought out --- this is important because this point is considered to be an addition to Sri Sri Sankara's theory by Vivarana School (Acharya Prakashaatman Yathi).
Another important thing in this work is that each and every sloka has
an anology associated with it for the better understanding of the seeker.
There is not even one sloka in this work which doesn't have an anology or udaaharana associated with it. Atma Bodha also has an original commentary considered to be that of Padmapada (one of the four direct disciples of Sri Sri Sankara). If the commentary is that of Padmapada then it clearly shows the importance of the work which made Padmapada write a commentary to it...... This commentary is available as part of some 12 works of Sri Sri Sankara along with sub commentaries (titled Prakarana Dwaadashi) from Dakshinamurthy Mutt in Varanasi. But the book has only Sanskrit texts with no translations.
There is yet another Sanskrit commentary on Atma Bodha by Swami
Harshananda Puri (head of Ramakrishna Mission Bangalore) which is also really enlightening and simple.
Tat Tvam Asi (That Thou Art)
From chapter "Who am I?" (Page 139) from the book “Ganapati” by Prof. Grimes:
Once many years ago, I had a "chance" meeting with an Indian saint. He asked, in broken English, "Been India?" Since I had been in India for a number of years, the best, most easily demonstrable answer was to wobble my head in the characteristic side to side manner known to most Indians. The moment he saw that "wobble", he got a big grin on his face, entered the room, and closed the door behind him. He asked me, "Who you?" Having lived in India and being used to this type of English and being young and polite I began to answer him, "I am John Grimes," but just as I reached the G of Grimes, he said "Bas, family name, who you?" (Bas is Hindi for "stop, enough.") Again, since I have lived in India and studied Indian thought, I very confidently and boldly began to reply, "I am the immortal Atman," but just as I reached the A of Atman, again he stopped me with another "Bas, book name, who you?" With the first "stop", he wiped out my physical body. With the second "stop", he wiped out my entire mental universe. What was left? With two small words, he had succeded in conveying to me that I was neither my physical body nor my mental knowledge. How to answer him? So I said, "I do not know." Quick as a wink, he responded, "Find out." I replied, "How?" He responded, "Not how, find out." Again I asked, "How?" He was holding a handkerchief in his hand and he opened his fingers and let the handkerchief drop to the ground and as it fell he said, "Let go." Again I asked, "How [to let go]?" He responded, "Not how, let go." And then he turned and left the room.
Almost twenty years passed before I learned that this monk supposedly did not speak English. How interesting! A person who did not speak English magnificently managed to teach the Vedantic truth that one is neither one's body not one's thoughts, all in two words, As if that was not enough, he proceeded to teach me how to "find out who I really am" with another two words ("let go"). We all know how to let go, we do it every night when we go to sleep. We never ask our mother, "Mom, how do I go to sleep?" We just "let go" and sleep came. However, we become confused, disturbed, when someone asks us to "let go" of out preconceived notions as to who we are. Like this, we look for a technique in order to meditate or to find an answer to the question, Who am I?
SLOKA 1
tapobhi kshiiNapaapaanaaM shaantaanaaM viitaraagiNaam.h .
mumukshuuNaamapekshyo.ayamaatmabodho vidhiiyate .. 1
Pada Artha:
Tapobhihi: by austerities
Ksheena Papaanam: for those who have purified themselves
Shantaanam: for those who are calm
Veetaraaginaam: for those who are free from carvings
Mumukshunam: for those who are desirous of liberation
Apekshaya: worthy of attending
Ayam: this
Atmabodhaha: knowledge of Self
Vidheeyate: being composed (by me)
I am composing the Atma-Bodha, this treatise of the Knowledge of the Self, for those who have purified themselves by austerities and are peaceful in heart and calm, who are free from cravings and are desirous of liberation.
Sri Sri Sankara in this sloka is explaining the qualifications needed for those who wish to take up the studies of this work. The great teacher out of compassion is explaining about those who are fit to learn the work. Sri Sri Shankara here is explaining that treatise of self knowledge is meant for those whose sins are destroyed by religious austerities, who are calm at Mind, devoid of attachment and are desirous of liberation. These together are but the Sadhana Chatushtayam {Viveka, Vairagya, Sat Sampthi & Mumukshuthvam.}
Sri Sri Shankara first starts with the austerities as “one who has done the tapas”. Tapas are of three types {Thought, Word & Deed} those at the physical level (Action) which includes worship of Gods, cleanliness, various nitya karmas etc. The next tapas are those of the speech, consisting of truthful, pleasant words which will lead the Mind to calmness and peace. The last is those of the Mind which consists of practice of inner calmness, kindness and silence, which are very much needed to control the Mind and its thoughts. These three put togather when pure is called Trikarna Shuddhi. All these disciplines cleanse the body and the Mind and prepare a seeker for receiving the knowledge. Hence the great Sri Sri Shankara puts forth that only those seekers who have purified themselves by such austerities are fit to receive the knowledge.
Sri Sri Shankara next mentions about peace and calmness of Mind. Only that intellect which is calm and devoid of all thoughts can perceive the reality. It is only when there are no modifications that the reality of Self shines forth as clearly as the thread between the pearls. Hence to gain the knowledge and conviction, it is very necessary to have peace and calmness. This can only be obtained if one is undisturbed by any happenings of the world and has neither liking nor hatred to any objects. This is what Sri Sri Shankara mentions as “Those who are free from carving”.
Only when the Mind is trained to see oneness everywhere can there be tranquility. Only when the Mind is tranquil can the knowledge become clear.
It has to be capable of being calm in any situations and be constantly immersed in the teachings of the scriptures and the Guru.
Likings, hatred and such feelings only increase the illusory bondings and hence Sri Sri Sankara is suggesting that it is very necessary for a seeker to overcome all the desires and it is only when a seeker has this discipline to control and vanquish desires of both body and Mind that the knowledge can be received.
Gaining the control of Mind and body and doing all austerities will still be of no good if one has no desire for liberation. Like an inconcious rock, if one is contented and happy with the ignorance then one can never attain that supreme goal through any amount of studies of the scriptures. Any amount of learning and byhearting scriptures would be only like the rain on a rock, of no use.
Hence Sri Sri Shankara finally stresses that along with all the above said qualifications, one must necessarily have the Mumukshutvam. i.e the desire to be liberated from all the illusory bondings and ignorance that cause of all miseries. Our sadgurus again and again instruct that this is the only desire that is permitted for a seeker. Only when such burning desire is there that any studies or any teachings or any learning will be useful.
One has to again and again remember that all these are just qualifications for the knowledge and do not give the knowledge directly. Sri Sri Shankara here mentions that without Sadhana Chatushtayam the knowledge is not possible, but we also have to remember that any amount of pilgrimages or any tapas can never liberate one from sorrow but it is only the knowledge resulting from these that liberates one from all miseries. It is the knowledge that is the final aim for a seeker and these only qualify a seeker to receive it from Guru. We shall learn this more from the Sri Sri Shankara in the next few verses.
Thus the qualities that guard this secret knowledge are explained by Sri Sri Shankara in this first verse and where he thus indicates the qualifications required for one desirous of learning this work.
SLOKA 2
bodho.anyasaadhanebhyo hi saakshaanmokshaikasaadhanam.h .
paakasya vaanhivajGYaanaM vinaa moksho na sidhyati .. 2
Pada Artha:
Bodhaha: knowledge(of the Self)
Anyasadhanebhyaha: in comparision with other contributory causes
Hi: indeed
Sakshaat: direct
Moksha Eka Sadhanam: the one means for liberation
Paakasya: for cooking
Vahnivat: just as the fire
Jnaanam: knowledge
Vina: without
Mokshaha: emancipation
Na: not
Sidhyate: be accomplished.
Just as the fire is the direct cause for cooking, so without Knowledge no liberation can be had. Compared with all other forms of discipline Knowledge of the Self is the one direct means for liberation
In the previous sloka having explained so much about the need for practice of austerity and self control etc. one may misunderstand from it that discipline alone may lead one to the goal. To remove any such misunderstandings Sri Sri Shankara in this sloka states that knowledge alone is the one direct means of liberation through a very simple example.
Just as fire alone is the direct cause of cooking, knowledge alone can lead to liberation from all miseries. In cooking, items such as vegetables, spices, water pots, pans etc. are all contributory causes and by themselves can never constitute food. Fire alone can accomplish the cooking and hence the food. These articles are necessary, but it is the fire that actually cooks a meal. i.e. fire is the direct cause.
Similarly, the performance of rituals, control of Mind, the study of the scriptures, the use of discriminative intellect etc. are all, no doubt helpful factors which aid in the spiritual growth but they do not by themselves directly lead one to liberation. The purpose of practice of austerities, rituals, giving of gifts, charity etc. is only the purification of the Mind. The Sadhana Chatushtayam only creates a favorable mental state that is conductive to knowledge and thus only prepares the seeker for the knowledge. Thus such spiritual disciplines only train the aspirant to concentration and hence create necessary condition. But it’s the knowledge alone that is ever present that can liberate one from the illusory duality and hence from all the miseries. Just as the fire that is the direct cause of cooking, knowledge is the direct cause of liberation. All the sadhanas are only to gain this ever present knowledge and strengthen it.
Hence Sri Sri Sankara in this verse is instructing that it is only by the true knowledge of one’s existence is realized, that liberation is possible. The next question that may arise is: “Why is it not possible for action to destroy ignorance and cause liberation? “ Let us learn Sri Sri Shankara’s answer to this question in the next sloka.
SLOKA 3
avirodhitayaa karma naavidyaaM vinivartayet.h .
vidyaavidyaaM nihantyeva tejastimirasaN^ghavat.h .. 3
Pada Artha:
Avirodhitayaa: for, not being opposed (to ignorance)
Karma: action
Na : not Vinivartayet: destroys
avidyaam: ignorance
Vidyaa: knowledge
Nihanti: destroys
eva: verliy Teja : light
Timira Sambhandavat: as deep darkness
Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness.
In the previous sloka, we learnt that like the fire that can only cook food, the knowledge only can lead to liberation. In this sloka Sri Sri Shankara is answering another doubt that may arise for a seeker as to why is it not possible for austerities and discipline to liberate one and why is it that only knowledge can lead to realization? The knowledge that is here being discussed of is not something that can be gained new, but it is verily inherent in us. It is one’s own nature and hence this knowledge of Self which is ever present can never be got as a result of any action. Hence no divine actions in the sense of direct cause and effect can lead to knowledge of the self.
Supposing that there is darkness in a room, then no amount of sweeping or cleaning or any such actions will remove the darkness but it can only be done by light. However thick the darkness is, it disappears in an instant by light. Similarly, it is only the knowledge that can negate the illusory ignorance. Also actions are but a result of ignorance, that which is a result can never remove its cause. Action is done only when one perceives duality as there is always a distinction of doer, instrument and the result in any actions. And this duality is perceived only due to ignorance. Hence actions can never liberate one from ignorance, but it is only knowledge that can remove all miseries.
Just as light is opposed to darkness, knowledge opposed to ignorance can only negate it. This darkness doesn’t disappear anywhere nor goes anywhere but is only negated by the light. Similarly, the illusory ignorance is negated by the light of the Self knowledge.
Thus all the actions can only prepare a seeker for the revelation of this ever present knowledge but can never by themselves remove the ignorance.
SLOKA 4
parichhanna ivaaGYaanaattannaashe sati kevalaH .
svayaM prakaashate hyaatmaa meghaapaaye.n.ashumaaniva .. 4
Pada Artha:
Parichinna:Finite
Iva: as if
Ajnaanat: because of ignorance
Tat: that
Naasho Sati: when destroyed
Kevala: alone
Swayam: by itself
Prakashate: reveals
Hi: verily
Aatma: the self
Megha: cloud
apaaye: when pass away
Anshumaan: the sun
Iva: like
The Soul appears to be finite because of ignorance. When ignorance is destroyed the Self which does not admit of any multiplicity truly reveals itself by itself: like the Sun when the clouds pass away.
In the previous sloka, we learnt that the ever present Atman cannot be known through actions but by knowledge alone. In sloka, Sri Sri Shankara is again explaining the eternal nature of Atman. Sri Sri Shankara here gives the example of the Sun to explain the nature of Atman.
Just as the ever present Sun seems to be veiled by passing clouds; the Atman seems to be veiled by the ignorance. When clouds cover the Sun, it may seem as though the Sun itself is not there or that the Sun has lost the power of giving light!! But in reality, the Sun is ever present, luminous and shines forth always, only that the clouds have to be removed. It was never affected by the passing clouds nor is it’s the luminosity lost.
Similarly, the Atman which is but verily consciousness can never be subject to ignorance nor can be affected by the plurality of the world. It is that which is the substratum of all objects and stands alone as a witness to all actions. Due to ignorance about the Self, the Self, is perceived by the Mind as finite, non eternal etc. It is only because of the ignorance that all the illusory attributes are superimposed on Atman. When this ignorance is removed by the knowledge then all that ever remains is the non dual Atman alone. Just as the Sun that shines forth when the clouds are removed, the infinite Self which is the only reality reveals by itself. Like the Sun distinct from the clouds, the atman untainted by all the illusory multiplicity of the world shines off once the ignorance is removed.
Atman is but Existence, Consciousness and Bliss {Sat Chit Ananda}. It is only because of the ignorance that one forgets one’s own nature of existence-bliss and suffers with all the miseries of the world. Just as the clouds, this ignorance has to be removed and the only way as we have learnt in the previous slokas, is by knowledge.
Thus the Sri Sri Shankara here explains that it is only because of ignorance that Self appears to be finite. When ignorance is destroyed, the Self reveals itself like the Sun when clouds are removed.
Since Sri Sri Shankara explains us about the ever present non dual Self and how knowledge alone can remove the ignorance, a seeker may get doubt that there may be no escape from duality as knowledge (Jnana) would remain as a modification of Mind (Vritthi) even after destruction of ignorance and thus the non dual Self can never be revealed by mere destruction of ignorance. Let us learn Sri Sri Shankara’s answer to this doubt through the next verse.
SLOKA 5
aGYaanakalushhaM jiivaM GYaanaabhyaasaadvinir malam.h .
kR^itvaa GYaanaM svayaM nashyeJNjalaM katakareNuvat.h .. 5
Pada Artha:
Ajnaanakalusham: stained by ignorance
Jeevam: Jeevatman(the self that has been contaminated by ignorance)
Jnaanabhasaat: from constant practice of knowledge
Vinirmalam: pure
Krutva: having made
Jnaanam: knowledge
Swayam: itself
Nashyet: disappears
Jalam: water
Kataka renuvat: as the powder of kataka
Constant practice of knowledge purifies the Self (‘Jivatman’), stained by ignorance and then disappears itself – as the powder of the ‘Kataka-nut’ settles down after it has cleansed the muddy water.
In the previous slokas we learnt that it is only knowledge that can remove the ignorance and the ever present Atman is untainted by ignorance just as the clouds covering the Sun. In this sloka, Sri Sri Shankara is again explaining the reality of the non dual Brahman by explaining about the nature of the knowledge that removes the ignorance. A student may doubt that after disappearance of ignorance the knowledge may remain and hence duality would always remain, thus leading to the wrong conclusion that removal of ignorance cannot lead to the non dual blissful Atman.
Let us analyze the ignorance and the knowledge a bit to understand Sri Sri Shankara’s answer to this doubt. Ignorance is nothing but forgetting one’s own nature of Self. It can be neither termed as real or unreal and can never be proved. Knowledge can be termed as that which is got from the scriptures which is the paroksha jnaana and that from self experience which is aparoksha jnaana. These are again but modifications of Mind or experiences only and hence limited only to the realm of the empirical level. Thus this knowledge can also be called as illusory only.
It is this knowledge that negates the illusory ignorance. But the Self knowledge which is but the consciousness, i.e. the Self is ever present just as the Sun behind the clouds and hence is unaffected by this illusory and illusory knowledge.
The ignorance can never be ‘removed’ as it is not that which is newly acquired to be removed, also that which is removed can be got again. We can never remove anything that is neither present nor absent. Ignorance as we analyzed is something that is neither real nor unreal. It just a mere illusion. Just like the illusion of the snake in the rope or the water in the desert. Like the snake in the rope that can never be removed as it never existed in the first place, by knowledge, this ignorance is not ‘removed’ but only negated.
Sri Sri Shankara here explains that like the powder of the Kataka nut that is used to cleanse the water, knowledge that removes ignorance also disappears once the ignorance is negated. When the Kataka nut powder is put into the muddy water, along with the dirt, the nut powder also settles down and thus, the nut and the dirt are both eliminated from the water leaving behind pure water alone. Similarly, the illusory knowledge after negating the illusory ignorance vanishes leaving behind the non dual eternal Self knowledge which is but the absolute consciousness or Atman alone.
Thus it is only the illusory knowledge in the form of scriptures, words of guru, experience etc. that negates the illusory ignorance, and after negation, there is neither this knowledge nor the ignorance but only the real nature of Self which is that of non dual existence-consciousness-bliss shines forth like the Sun unhindered by clouds.
To make things clear let us take the anology of removing thorn from the feet. Let us equate the thron to ignorance and to remove the thorn we need another sharp needle, let us equate this needle to knowledge. Once the thorn is removed from the feet the necessity of the needle is same as the thorn. We have to discard both.
To clearly establish the non duality of the Self and the illusory nature of the world, Sri Sri Shankara explains further in the next verse through another beautiful example, which we shall take up next.
SLOKA 6
saMsaaraH svapnatulyo hi raagadveshhaadisaN^.hkulaH .
svakaale satyavad.hbhaati prabodhe satyasad.hbhavet.h .. 6
Pada Artha:
Samsaara: the world
Swapna Tulyaha: like a dream
Hi: verily
Raga Dweshaadi sankulaha: full of attachments, aversions etc.
Swakaale : in its duration
Satyavat: to be real
Bhaati: appears
Prabodhe Sati: when awake
Asat: unreal
Bhavet: appears
The world which is full of attachments, aversions, etc., is like a dream. It appears to be real, as long as it continues but appears to be unreal when one is awake (i.e., when true wisdom dawns).
It is very hard for a seeker to get conviction that the world so clearly perceived is unreal and the only reality is the non dual Atman. Hence the compassionate Sri Sri Shankara in this verse is explaining the relevance of the world by the analogy of the dream.
The world that we perceive is felt through our senses and is full of attachments and aversions. These are only due to ignorance. Hence Sri Sri Shankara here mentions that for an ignorant person who perceives duality, the world full of likes and dislikes appears to be real. But this world is just like a dream, and is valid only till one is in ignorance. Sri Sri Shankara explains this through a very beautiful example of dream.
When a person is dreaming, then the dream world itself is mistaken as real, in that world one may become a king and be happy or lose everything or even die and become sad or afraid. Till the dream exists, i.e. till one is in the dream state, all this may appear as real but once one wakes up from that state, the dream is known to be nothing but as an illusion. It is unreal because it is impermanent and never existed forever. Similarly, the world we perceive through our senses is unreal. The ever changing world can never be real and is an illusion only. It is just like a prolonged dream created only by our Mind.
Till one is in ignorance, the world with all its dualities is perceived as real, and one gets deluded by bonding, hatred etc. of different objects of the world. Just as in the dream world, one may feel happy and proud about ones wealth or sad thinking about all miseries. All these arise only due to ignorance and once the knowledge of the Self dawns, then this world is known only as an illusion, just like the dream world that never existed.
Till one is dreaming, we cannot say know the dream world is unreal. Similarly, the world perceived in the waking state can be realized as unreal only after the ignorance that creates it is completely negated.
Thus Sri Sri Shankara here is explaining that world appears to be real only as long as one is ignorant about the nature of Self. A seeker must hence constantly remember that the world that is perceived and appears to be real is only an illusion created by Mind and must not get affected by all its happenings. Just as the dream world, it will be known as unreal once one ‘wakes up’ from this state of ignorance.
Sri Sri Shankara in the next verse explains more about this and as to how long does the illusory world appear to be real.
SLOKA 7
taavatsatyaM jagad.hbhaati shuktikaarajataM yathaa .
yaavanna GYaayate brahma sarvaadhishhThaanamadvayam.h .. 7
Pada Artha:
Taavat: so long as
Satyam: true
Jagat: world
Bhaati: appears
Shuktikaa Rajat: silver in the mother of pearl
Yatha: like
Yaavat: as long as
Na: not
Jnaayate: is realized
Bhrahma: Brahman
Sarvam adhishtaanaam: the substratum for all
Adwayam: one without a second
The Jagat appears to be true (Satyam) so long as Brahman, the substratum, the basis of all this creation, is not realized. It is like the illusion of silver in the mother-of pearl.
In the last sloka we learnt that the world is illusory just like the dream and is valid only as long as one is ignorant of the true nature of Self. Sri Sri Shankara is explaining the same here through the analogy of the mother of pearl and silver that the world appears to be real as long as Brahman is not known as the substratum of all.
The oyster shell which is so smooth and reflective shines brilliantly in the Sunlight giving the on lookers an image of silver. Just like how the shell is mistaken as silver, the world is also mistaken as real by the non knower of Brahman, i.e. by the ignorant ones. Like the silver that was just an illusion, all the names and forms have to be known as an illusion only. And that which is the basis of this illusion, the substratum of the world has to be known as Brahman only.
Also we have to note that the silver never existed at any time and it is only the Mind that created the image of silver while the mother of pearl was always the same without going through any changes. Similarly, the changing world is only a creation of the Mind while the ever present non dual Self can never go through any actual changes. Brahman is ever present, even before the conception of the world by Mind, as the substratum of the world which the senses perceive it and also after the realization dawns on the non dual existence of Self. Hence it is the only absolute reality and the world is just an illusion.
Like the silver in the pearl or the snake in the rope, all the names and forms of the world are only an illusion on Self. For the ignorant ones, the world of duality appears to be real only till this truth is not known. The various forms, likes, dislikes all originate only due to this ignorance. All the differences as names and forms exist in the Mind of an ignorant one only.
Thus we have learnt about the “Brahma Satyam Jagan Mithya “ , i.e. the unreality of the world and the reality of Self through these two slokas and also that the world appears to be real only as long as the real nature of Self is not known. Let us next learn more about Brahman as the substratum of the world through another beautiful example in the next verse.
SLOKA 8
upAdAne akhilAdhAre jaganti paramEshvarE
sargasthitilayAnyAnti budbudAnIva vAriNi
Pada Artha:
Upaadaane: which is the material cause
Akhila Aadhaare: which is the support of everything
Jaganti: the worlds
Parameshware: in the supreme Self
Sarga-Stithi-Layam – projecting, existing and dissolving
Yaanti: pass away
Budh budhaani: bubbles
Iva: like
Vaaraani: in the waters
Like bubbles in the water, the worlds rise, exist and dissolve in the Supreme Self, which is the material cause and the support of everything.
Till now we learnt the illusory nature of the world through various examples such as silver in pearl, dream etc. Sri Sri Sankara in this sloka is further explaining the impermanence of the world by another beautiful example. Just as the bubble that emerges out of water, burst and fall back in water, all the creations originate, sustain and merge back in Brahman.
All the creations are but an illusion and Brahman is the substratum of everything perceived. The world seen cannot be easily negated for a seeker and hence Sri Sri Shankara is here explaining that this world though perceived, is impermanent just like the bubble of water. Though there is no creation ever happening, to explain the illusory world Sri Sri Shankara is explaining through this example that just as the bubbles, the worlds emerge, survive and dissolve back in Brahman. And that Brahman is the cause of everything.
We can note here that “Sarga” means projection, i.e. there is no real creation happening at any time. The non dual Self can never undergo any modifications and hence this world of multiplicity has to be an illusion on Brahman only just like the bubbles projected from water.
Bubbles are not different from water nor do they have any separate existence, so are the creations perceived by an ignorant person. Nothing new is ever created by anyone and all the changes of all names, forms, all that is creation, are nothing but Brahman alone, just as the bubbles of water are but water alone, all names and forms though different and multiple are Brahman alone.
All the duality thus has to be known only as an illusion. And any illusion needs a substratum and that is Brahman. Also through this example, we also learn that Brahman is not only the efficient cause {Abhinna Karana} but the material cause {Upadana Karana} also. The support and material cause of all creation is thus the Self only.
SLOKA 9
sachchidaatmanyanusyuute nitye vishhNau prakalpitaaH .
vyaktayo vividaassarvaa haaTake kaTakaadivat.h .. 9
Pada Artha:
Sat Chit Aatmaani: whose nature is Existence-intelligence
Anustuyate: which is All pervading
Nitye: eternal
Vishnaav: upon Vishnu (one whose stride is largest)
Prakalpitaa: projected by imagination
Vyaktiyaha: manifested
Vividhaa: manifold
Sarvaaha: all
Haatake: out of gold
Kataka aadi vat: just as bracelets and other ornaments
All the manifested world of things and beings are projected by imagination upon the substratum which is the Eternal All-pervading Vishnu, whose nature is Existence-Intelligence; just as the different ornaments are all made out of the same gold.
In the previous verse we learnt that the world is like a bubble of water. Just as the bubbles of water emerge, sustain, burst and fall back in water, all the creations are but illusions on Brahman and Brahman is the substratum of all the names and forms. Sri Sri Shankara explains this further in this sloka.
For any creation to occur, there has to be three separate and fundamental causes, the material cause {Upadana Karana} or the raw material from which the creation occurs, the instrumental cause {Nimitta Karana} which is the equipment with which the creation is done and the efficient cause {Abhinna Karana} or the intelligence that creates or works at the material with the instrument. For example, in case of the creation of a pot the mud is the material cause, the potter’s wheel or the stick is the instrumental cause and the potter is the efficient cause. Thus in a creation the three separate causes exist and the material is transformed into a new thing.
From the previous example we have learnt that all the creations are like bubbles of water, and the only reality is the Brahman. Thus Brahman becomes the material, and efficient cause of all the creation. Here the objects created are not different from the creator. Just like the various ornaments are but gold, i.e. Gold is the material cause of all the ornaments, the world is but a creation of the Mind on Brahman. Just like the bubbles that are not different from the water, the different names and forms are but Brahman only.
Thus in case of the creation of the world, there is no actual creation happening. This is what Sri Sri Shankara is explaining here as all the creations are only projections of the imaginations of the substratum of Brahman. Sri Sri Shankara is here explaining that the duality perceived due to ignorance is nothing but the work of the Mind.
We can also here note that just as how nothing happens to the gold even when the gold ring goes out of shape or is melted, so too even when there are changes in the world, the eternal reality remains the same. It is ever changeless, immutable. The names and forms associated with various ornaments seem to distinguish them from gold are changeable and are hence unreal, even when the names and forms undergo changes the gold remains the same as it is. Similarly the names and forms associated with the different objects of the world which appear to be different from Brahman and are changeable and therefore unreal. Even when the names and forms undergo change the substratum remains as it is.
Another important thing to learn here is that the word ‘Vishnu’ means “one who pervades”. Hence it means the infinitude non dual Self alone. It is only intended to convey Brahman as that unlimited by time or space and not as anything else.
SLOKA 10
yathaakaashohR^ishhiikesho naanopaadhigato vibhuH .
tad.hbhedaad.hbhinnavad.hbhaati tannaashe kevalo bhavet.h .. 10
Pada Artha:
Yatha: just as
Aakaasha: space
Hrishikesha: the omnipresent truth
Nanaupaadigataha: associated with various conditionings
Vibhuhu: the all pervading
Tad Bhavet: on the account of their (upadhis) manifold nature distinct from each other
Bhinnavat bhaati: appears to be diverse
Tannakaashe: on the destruction on these upadhis
Kevala: one
Bhavet: becomes
The All-pervading Akasa appears to be diverse on account of its association with various conditionings (Upadhis) which are different from each other. Space becomes one on the destruction of these limiting acessoriess: So also the Omnipresent Truth appears to be diverse on account of its association with the various Upadhis and becomes one on the destruction of these Upadhis.
Till the previous sloka we have learnt through various examples about the illusory nature of the world. Now Sri Sri Shankara is explaining how the non dual Brahman who is ever free from any associations appears as various names and forms to an ignorant person. Just like how the space is everywhere but appears to be confined in objects such as pots etc., the infinitude Self appears to be limited only due to the limiting acessoriess or the conditionings, i.e. the upadhis.
Though space is indivisible and one, yet in association with objects such as a jar or a tumbler etc. it appears to have taken different forms like, the space in jar takes the form of jar, in a cup that of a cup etc. A similar illusion of different shapes is also created in the sky when one looks at it against a line of mountains with jagged peaks. The space can never be confined but it is only due ignorance that there seems to be boundaries to the space. It is only due to ignorance that different spaces seem to be created by the boundaries while the space is ever same.
Similarly on account of its association with various upadhis, the Self appears to be limited as different names and forms. It is only due to ignorance that one assigns various attributes on the unlimited Self. As in the first 3 slokas of Laghu Vakya Vritti, the Upadhis are the Gross body made of flesh and blood, the Subtle body consisting of the Mind, intellect, ego and the senses along with vital airs, and the last is the ignorance. These are the illusory acessoriess that seem to limit the ever pure Atman. Atman can never be tainted by any associations, but it is only due to ignorance that the Self seems to be limited and thus all miseries arise due to such limitations. Only when these illusory upadhis are removed, that the eternal reality of ever blissful Self can be known. Just like the space that was never confined becomes one by removal of the walls or the boundaries that seem to limit it, the eternal reality of non-dual Self can be known only when the ignorance is removed.
Here Hrishikesha means the Lord of the sense organs i.e Hrishika isha. The sense organs can perform only when the life exists in us, i.e. as long as there is existence and consciousness, hence, Hishikesha means Brahman only. Thus Sri Sri Shankara is explaining that upon removal of the Upadhis, like the undivided all pervading akasha, the non dual Hrishikesha or Brahman alone remains.
SLOKA 11
naanopaadhivashaadeva jaativarNaashramaadayaH .
aatmanyaaropitaastoye rasavarNaadi bhedavat.h .. 11
Pada Artha:
Naanaa Upaadi Vashaat: because of association with different conditionings (Upadhis)
Eva: only
Jaati Varga Ashrama Aadayaha: caste, color, position etc.
Aatmaani: upon the atman
Aropitaha: are superimposed
Toye: on water
Rasa Varna Aadi Bhedavat: differences such as flavor, color, etc.
Because of Its association with different conditionings (Upadhis) such ideas as caste, color and position are super-imposed upon the Atman, as flavour, colour, etc., are super-imposed on water.
In the previous sloka, we learnt that the Self which is ever free from associations seems to be limited only due to the upadhis. Like the unlimited space that appears to take different shapes due to boundaries, the infinite Self appears to be limited only due to ignorance. Sri Sri Shankara is explaining this again in this sloka also through another example.
Water in its natural state is pure and has no taste or color or flavor but due to its association with impurities such as mud, it may appear to be brown, impure etc. Similarly, the non dual Atman can never have any associations and hence is verily bliss but due to ignorance one tends to super impose the characteristics of caste, color, position etc on it. It is only because of these illusory associations that the Self appears to be limited and hence arises all miseries. The upadhis which are created by ignorance are the Gross, Subtle and Casual bodies.
As Sri Sri Shankara explains in the previous verse, when these are removed, there is but bliss absolute alone, i.e. the Self alone. Hence a seeker must learn to discriminate the reality from the non reality i.e. the Self from the Upadhis that seem to limit it.
SLOKA 12
pa.nchiikR^itamahaabhuutasambhavaM karmasa.nchitam.h .
shariiraM sukhaduHkhaanaaM bhogaayatanamuchyate .. 12
Pada Artha:
Panchikrutam: (the five elements) that have gone through the process of fivefold self division mutual combination
Mahaa Bhoota Sambhavat: made up of five elements
Karma Sanchitam: determined by one’s own past actions
Shareeram: the Gross body
Sukha Dukhaanam: for pleasure and pain
Bhogayaatanm: medium of experiencing
Uchyate: is said
Determined for each individual by his own past actions (Purva Karma) and made up of the Five elements (Pancha Buthas) – that have gone through the process of “five-fold self-division and mutual combination” (Pancheekarana) – are born the Gross-body, the medium through which pleasure and pain are experienced, the tent-of-experiences.
In the previous two slokas we learnt that it is only due to illusory Upadhis that the ever free, untainted non dual Self is mistaken as limited. Just like the water that acquires color and taste due to its association with impurities or like the space that seems to be limited due to the impurities, the Self due to its association with the limiting acessoriess seems limited and hence subjected to all misery.
Sri Sri Shankara is explaining in this sloka on how these upadhis emerge. Sri Sri Shankara here is explaining the first Upadhi which is the Gross body made of pancheekarana. The physical body which is made of the five elements of fire, air, water, earth and space is formed by the process of Pancheekarana as we have learnt in the first chapter of Panchadashi.
This Gross body is said to be obtained based on our past actions. Based on the karma phala or fruits of our previous actions, the Jeeva acquires a physical body which is suitable for the enjoyment of all the pleasures and pains that are the effects of various past actions. Through the sense organs, one experiences the outer world of duality and thus the aversions and attachments arising from it. This Gross body hence is called as equipment through which all the pleasures and pains are experienced.
Thus the Gross body which is acquired as a result of actions and thoughts arising out of ignorance of one’s true nature of Self is never permanent nor concious and hence is only an acessories of Self. Sri Sri Shankara next explains about the Subtle body in the next sloka.
SLOKA 13
pa.nchapraaNamanobuddhidashendriyasamanvitam.h .
ap.nchiikR^itabhuutotthaM suukshmaaN^gaM bhogasaadhanam.h .. 13
Pancha Prana: the five pranaas(the manifestation of life in our body)
Mana Buddhi: Mind and intellect
Dasha Indriya: the ten organs
Samanvitam: combined
Apanchikruta Bhoototyatha: formed from the rudimentary elements before their panchikarana,
Sookshma Angam: the Subtle body
Bhoga Saadhanam: instrument of experience
The five Pranas, the ten organs and the Manas and the Buddhi, formed from the basic elements (Tan matras) before their “five-fold division and mutual combination with one another” (Pancheekarana) and this is the Subtle body, the instruments-of-experience (of the individual).
In the last sloka we learnt about the first acessories which is the Gross body which is made of the five elements. In this sloka, Sri Sri Shankara is explaining about the next upadhi, which is the Subtle body.
The Subtle body or the Sukshma Shareera consists of the five vital airs, or the Pancha Pranas, the five organs of action, five organs of perception and the Mind and intellect. Sri Sri Shankara calls these as the instruments of experience.
The Gross body which is made of the five elements is the instrument through which we experience the pains and the pleasures, the Subtle body is the instrument responsible for all these senses. These are responsible for all the thought processes and hence the limited happiness, sadness and all other feelings arising due to the contact with the external world through the Gross body. It is well known from experience that in deep sleep when the Mind is inactive and all the senses are merged in their source, one does not feel cold or hunger or any sensation and hence there is but happiness. It is only when the Mind is active and the senses are working that one can feel through the external sense organs. It is only due to the modifications of the Mind that one feels attracted to an object or to the sensual pleasures. Thus the Subtle body is responsible for the enjoyment of the outer world.
Hence this Subtle body can be called as the seat of all desires. These also originate from the five elements and hence are impermanent and inconcious. It is only when due to ignorance and ego, one mistakes them as the Self that all the dualities and hence the attachments and aversions resulting from it arises. Hence a seeker must clearly know that these are also upadhis and are only illusory limiting acessories while the Self which can never undergo any modifications is ever distinct from these.
SLOKA 14
anaadyavidyaanirvaachyaa kaaraNopaadhiruchyate .
upaadhitritayaadanyamaatmaanamavadhaarayet.h .. 14
Pada Artha:
Anaadi: beginning less
Avidya: ignorance
Anirvachya: indescribable
Kaarana Upaadhi: Casual body
Uchyate: is said
Upaadi Tritayaadanyam: other than the three conditioning bodies
Aatmaanam: the atman
Avadhaarayet: should understand
Avidya which is indescribable and beginning less is the Casual Body. Know for certain that the Atman is other than these three conditioning bodies (Upadhis).
In the two pervious verses, we have learnt the two Upadhis which are the Gross and the Subtle bodies. In this verse, we learn about the third upadhi which is the Casual body. Sri Sri Shankara here is explaining that the ignorance is the Casual body. It is the cause due to which the other two bodies exist. Only when one forgets one’s own nature that there arises limitedness. Due to this limitedness, duality and hence all the miseries arise. The Mind and the intellect with their modifications create a world of duality which is superimposed on the Self. Through the Gross body and inner organs, one experiences this outer world. Thus both the Gross and Subtle bodies exist only when the truth about the Self is not known, i.e. due to ignorance only. Hence ignorance is called as the Casual body. The atman which is verily existence-consciousness and bliss can never be attached to ignorance as both are contradictory in nature. Hence ignorance is only an illusory acessories of the Self.
A seeker may next get a doubt as to what is this avidya and if it’s essential to know this ignorance to get rid of it. Hence to answer such doubts, Sri Sri Sankara explains next that Avidya is beginning less and indescribable.
As we are learning through Mayavada Darpanam, ignorance is something that exists only empirically but is non existent from the absolute view. Thus it is something that neither being or non being. Hence it can never be described. The knowledge that is derived of any object is only due to the inner organs and our experiences from the outer world. Hence the process of gaining such knowledge invariably comes from the Gross and the Subtle body only. Thus this illusory knowledge arises only due to our experiences of the outer world of duality. But the Gross and the Subtle bodies are but a result of ignorance and ignorance which is the cause for the instruments of perception, feeling and thought cannot be brought fully within our experience and hence is inexplicit.
The beginning of avidya cannot be known by the Mind, because it is the Mind which creates the concepts of time, space. Time is only an interval between any two experiences. i.e. there should be a beginning experience also there should be a subject of experience, an object being experienced and the relation between them, i.e. experiencing. But this duality is only a product of avidya and the Self which is devoid of any limitations or duality can never undergo any experiences. Thus, it is impossible to find the beginning of ignorance and hence avidya is explained as beginning less.
Thus, the aim of a seeker is not to understand ignorance but to gain knowledge that will negate this ignorance. As we have seen, it’s futile to search for the cause of something illusory and hence even these explanations are only to ward off a seeker from searching the cause of ignorance. Swami Chinmayananda in his commentary gives a beautiful example for this. Seeking the root of ignorance is as futile as holding a lamp and searching place of darkness!!
Hence it has to be contended that the ignorance which is the cause of all the duality and the Gross and the Subtle body is illusory in nature and is only an acessories of the non dual Self.
SLOKA 15
pa.nchakoshaadiyogena tattanmaya iva sthitaH .
shuddhaatmaa niilavastraadiyogena sphaTiko yathaa .. 15
Pada Artha:
Pancha Kosha Aadi Yogena: by identification with five sheaths
Tat: that
Tanmayaha: identical with that
Iva: like
Stithaha: appears
Shuddhatma: the pure Self
Neela Vastraaadi Yogena: by association with the blue garment
Sphutika: crystal
Yatah: just as
In its identification with the five-sheaths the Immaculate Atman appears to have borrowed their qualities upon Itself; as in the case of a crystal which appears to gather unto itself color of its vicinity (blue cloth, etc.,).
In the previous slokas we learnt that the Atman is independent of the three acessories which are the Gross, Subtle and Casual bodies. To remove any doubts of the Atman being dependent on these bodies as it seems to be endowed with so many physical and mental qualities, Sri Sri Shankara here is explaining that all attributes of the Atman is only due to the false identification arising out of ignorance. To explain this, Sri Sri Shankara is explaining about the five sheaths and how the non dual Self is always distinct from them.
Here we are given another beautiful example of a crystal to answer as to how the perfect immutable Self seems to be contaminated by the duality. A clear glass or a crystal when placed in front of a blue object appears to be blue in color, similarly, in association of a red object appears to be red in color. Similarly, the Self which is untainted and ever free from any duality seems to be limited only due to ignorance and hence the association and identification with the five sheaths. Like how a clear glass tumbler appears to have taken the color of the liquid it holds, the Self is wrongly identified with the five sheaths due to ignorance alone.
The five sheaths are
1. The Physical Sheath, (Annamaya Kosha).
2. The Vital Sheath, (Pranamaya Kosha)
3. The Mental Sheath (Manomaya Kosha)
4. The Intellectual Sheath (Vijnanamaya Kosha)
5. The Bliss Sheath (Anandamaya Kosha).
These are called as sheaths as they are like coverings on the Atman which manifests itself through them, like the sheaths that cover the sword; these cover the blissful Self from an ignorant one. It is only due to ignorance about the nature of Self that one mistakenly identifies Self with these, and hence rises the ego and thoughts such as “I am clever”, “I am fat”, “I am sad” etc. while all along the Self is but verily bliss.
Just as how the clear, colorless glass appears to be colored only due to its association with colored objects, the ever non dual blissful Self seems to be tainted by the misery only due to the associations to the illusory objects of duality. This is only due to ignorance and hence Sri Sri Shankara in the next verse explains though another beautiful example that one should discriminate Self from the illusory objects of the world, i.e. from the non Self.
SLOKA 16
vapustushhaadibhiH koshairyuktaM yuktyavaghaatataH .
aatmaanamantaraM shuddhaM vivichyaattaNDulaM yathaa .. 16
Pada Artha:
Vapuhu: the form
Tushaa Aadibhihi: with husk etc.
Koshaihi: with sheaths
Yuktham: covered
Yuktyaa: by logical thinking
Avaghaatataha: by thrashing rice in a mortar
Atmaanam: the Self
Antaram: within
Shudham: pure
Vivichyaat: should separate
Tandulam: rice
Yatha: just as
Through discriminative self-analysis and logical thinking one should separate the Pure self within from the sheaths as one separates the rice from the husk, bran, etc., that are covering it.
In the last sloka, Sri Sri Shankara explained to us about the various sheaths and how the Self seems to be covered by them for an ignorant person thus leading to the false identification of the Self with the five sheaths. In this sloka, Sri Sri Shankara is instructing that a seeker must learn to discriminate between the Self and the non Self and through the discriminative power, know the Self as distinct from the five sheaths.
The Gross, Subtle and Casual bodies are inert (Jada Vastu) and changeable by nature. Hence they are always distinct from the Self and the Self is only a witness to all the changes occurring to these. One must clearly know that the five sheaths though identified as the Self due to ignorance are never permanent and hence different from the Atman they seem to cover. Just like the husk of the rice that seems to cover the kernel of rice and appears to be inseparable, as a part of rice, these sheaths that seem to veil the ever blissful Self are but creations to ignorance alone. When one realizes Atman to be distinct from the sheaths he becomes detached with them, and this detachment will surely lead to knowledge.
Hence Sri Sri Shankara is instructing that a seeker should analyze and be discriminative, i.e. viveka is very much important for a seeker. Through Self analysis and knowledge one must know that the Self which is ever blissful and immutable can never be any of the sheaths. Just as how the rice is obtained by removing the husk, bran etc. from the paddy, so too, by discrimination, by distinguishing the reality from the non real, and by removing the various impurities superimposed upon Self, one must realize the real blissful nature of Self which seems to be veiled beneath the sheaths of ignorance.
Thus by negation of the physical and mental equipments, when a one experiences the truth, one becomes detached from the various sheaths and realizes the real nature of atman as different from all the layers. And this constant process of detachment from them, will definitely lead a seeker to the bliss absolute, which is but the very nature of Self.
SLOKA 17
sadaa sarvagato.apyaatmaa na sarvatraavabhaaste .
buddhaavevaavabhaaseta svachchheshhu pratibimbavat.h .. 17
Pada Artha:
Sadaa: always
Sarvagataha: all pervading
Api: although
Atmaa: the Self
Na: not
Sarvatra: everywhere
Avabhaasate: shines
Budhyav: in the intellect
Eva: only
Avabhaasate: manifests
Swacheshu: in the transparent surface
Pratibimbavat: just as the reflection
The Atman does not shine in everything although He is All-pervading. He is manifest only in the inner equipment, the intellect (Buddhi): just as the reflection in a clean mirror.
In the previous slokas we learnt that the Atman is all pervading and all the duality on the world are just an illusions superimposed on Self. Here Sri Sri Shankara is explaining that the Atman though infinite and all pervading is manifested only by the inner equipment. Though it is available by cognition of all objects, only in pure intellect can the true nature of Self be realized.
As we know, all surfaces have reflecting property, but we can see our reflection very clearly only in a clean mirror. Similarly, the reality of Self can be known only through a pure intellect alone. The Mind and intellect with all its modifications can reveal the true nature of Atman. The thoughts are just like impurities on a mirror because of which the image is distorted or reflected badly. Hence it is only in serene and pure intellect that the Self is recognized just as we can easily see our image in a clean mirror held steady.
Like the light that is present everywhere but it is perceived only when it falls on an object, Atman though present everywhere is perceived only by a clear intellect. The light was ever present and does not depend only on the object for its existence. Similarly, the all pervading Atman is never limited by the Gross and the Subtle bodies but only manifests through them.
Hence though as existence and consciousness, Atman is all pervading, it is only through the inner equipments that the Atman manifests. Here it maybe doubted as why does not the all pervading atman manifest through all things. Sri Sri Shankara explains this in the next sloka.
SLOKA 18
dehendriyamanobuddhiprakR^itibhyo vilakshaNam.h .
tad.hvR^ittisaakshiNaM vidyaadaatmaanaM raajavatsadaa .. 18
Pada Artha:
Deha: body
Indriya: senses
Manas: Mind
Budhihi: intellect
Prakrutibyaha: from all this matter (prakriti)
Vilakshanam: distinct
Tad Vritti Saakshinaam: witness of their functions
Vidhyaat: know
Atmaanam: the Self
Raajavat: like a king
Sadaa: always
One should understand that the Atman is always like the King, distinct from the body, senses, Mind and intellect, all of which constitute the matter (Prakriti); and is the witness of their functions.
In the previous slokas we learnt about the various bodies and that the Atman is different from all these and manifests through inner equipments due to ignorance. In this sloka Sri Sri Shankara is explaining the all pervading Self as the illuminator of everything. It has to be understood that the Atman is distinct from the physical body, Mind and intellect as it is the illuminator of everything
Sri Sri Shankara here gives the example of a king. A king is never a participant in the drama and dance in his darbar hall, but is only a witness, Similarly the Atman is a witness to the body and the dual world. Though the Self seems to be manifested as body, Mind etc, yet it is totally different from them as it is the subject and the unchanging consciousness. Like the king who sits high on the throne witnessing all the activities of his court, the Atman though mistaken as the body and the inner equipments is always untainted and remains only as witness of the functions of the body, senses, Mind etc. A witness can never be the doer of the actions. Hence the non dual Atman is never tinted by any desire or the actions.
It is but the consciousness which is the very illuminator of all external objects and actions. It maybe next be objected that the Self is not a mere witness, but also participates in the activities of the body and senses. Sri Sri Sankara answers to this objection by means of another beautiful illustration in the next sloka.
SLOKA 19
vyaapR^iteshhvindriyeshhvaatmaa vyaapaariivaavivekinaam.h .
dR^ishyate.abhreshhu dhaavatsu dhaavatriva yathaa shashii .. 19
Pada Artha:
Vyapruteshu: while functioning
Indriyeshu: the sense organs
Atma: the Self
Vyaapaari: active
Iva: like
Avivekinaam: for non discriminating people
Drushyate: appears
Abreshu: the clouds
Dhavtsu: when moving
Dhaavam: to be running
Yatha: just as
Shashi: the moon
The moon appears to be running when the clouds move in the sky. Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs.
In the previous verses, we learnt that the Self is just a witness to all the actions and is only an illuminator and never the doer of the actions and the Self is never tainted by any activities of the body and senses. To explain this further, Sri Sri Shankara gives another beautiful example in this sloka.
An observer standing on the ground perceives the moon to be moving. The passing clouds seem to cover the moon and one may feel that the moon is running with the clouds or hidden by the clouds, while all the while, the moon was neither hidden nor is moving with the clouds. It is only when one sees the moon with respect to the passing clouds that such illusions occur. Similarly, the Self is mistaken as the doer of actions when viewed through the sense organs and Mind. That is, it is only due to the association with the Mind, intellect and body that the Self seems to be agitated and ever changing.
For an ignorant person who mistakes the Mind and the senses as the Self, Self appears to be limited. It is only when there is a false cognition of Self that there arises misery due to thoughts such as “I am sad”, “I am poor”, “I did this” etc. but the Self like the moon is ever blissful and is never the enjoyer or the doer of any actions. It is only the ego that creates this illusion. Hence for a wise one who discriminates between the reality and the non duality, for one who knows the real nature of Self, there can never be any miseries.
Hence it is very essential for a seeker to know that all the duality and hence the actions are illusions only and are perceived only due to the ego arising due to ignorance of one’s true nature. And that any actions can never be done by the Self and that ‘I am verily bliss alone’ and hence all the actions can never affect Self, just like the movement of clouds on moon. This is what Sri Sri Shankara says in Atmashatkam also as “Aham Bhojanam Naiva Bhojyam Na Bhokta; Chidananda Rupa Shivoham Shivoham”
Thus just as how the movement of clouds create an illusion of the moon moving, the activity of the Mind and the senses create the illusion that the soul is active and the doer of all actions.
Here a seeker may get the doubt that if it is the senses that do the actions and not the Self, then they (the Mind and senses) are concious and can be called as conscious entities and hence the Atman. Sri Sri Shankara removes this doubt in this next sloka.
SLOKA 20
aatmachaitanyamaashritya dehendriyamanodhiyaH .
svakriyaartheshhu vartante suuryaalokaM yathaa janaaH . 20
Pada Artha:
Atmachaitanyam: vitality of consciousness
Ashrtya: depending upon
Dehendriyamanodeeyaha: body senses Mind and intellect
Svikriyaatheshu: in their respective activities
Vartante: engage
Suryalokam: light of Sun
Yatha: just as
Janaha: people
Depending upon the energy of vitality of Consciousness (Atma Chaitanya) the body, senses, Mind and intellect engage themselves in their respective activities, just as men work depending upon the light of the Sun.
In the previous sloka we learnt that all the activities done are attributed only to the Mind and the senses whereas the Self remains untainted by all actions and their results. Then one may get a doubt that do these senses act in their own accord? And if so are they not concious and hence the Self? To answer this, Sri Sri Shankara explains in this sloka that just as how people work depending on the daylight pf the Sun, the senses, Mind and intellect seem to act only due to the consciousness.
The consciousness or the Self is the illuminator of all the objects of the world. It is that because of which the eyes can see, the tongue can taste etc. It is that because of which the senses seem to work.
Like the iron that glows due to the heat acquired from fire, like how the iron filings become active in presence of a magnet, the inconcious body and inner organs seem to be concious only due to their association with the Self. It is this absolute consciousness that drives all the actions. Hence no activity is possible without Self. Like the light that illuminates the screen on which a drama is played, the Self kindles life in the inconcious matter.
Self is concious and non dual. Hence all other objects of the world, all the duality have to be unreal only. Thus even the actions done by them are illusions only. These seem to be concious only due to the consciousness.
Thus without this consciousness, there is no activity possible. But the Self by itself is ever pure and is not affected by the actions of the sense. Senses seem to work only due to consciousness but consciousness is never affected by the actions. We have to never forget that the illusory duality can never affect the Self. It is only due to ignorance that one perceives the senses, world of duality and hence all the actions. Like the Sun that illumines any object that comes in front of it without itself being affected, the Self illuminates the physical and the Subtle bodies.
The knowledge of Self is that which is ever present but still forgotten due to the ignorance, hence, as Sri Sri Sankara instructs in Laghu Vakya Vritti, a seeker must continuously think about the reality, meditate on that and discuss on that till the knowledge becomes clear. Sri Sri Sankara out of compassion for such seekers has written a number of small works in which he explains the Reality in simple words. Let us now proceed to work, "Atma Bodha".
The text of Atma Bodha conveys the message of Jnana Yoga (the path of knowledge). Through beautifully written 68 verses, Sri Sri Shankara explains us the nature of the Self, in the work "Atma Bodha" or "Self Knowledge". As the name indicates, this text deals with teachings of the Self.
Atma Bodha is special from other works of Sri Sri Sankara in that many Subtle concepts have been cleared pointed out here. For example the theory of Vritti Jnaana and Svaroopa Jnaana has been clearly brought out --- this is important because this point is considered to be an addition to Sri Sri Sankara's theory by Vivarana School (Acharya Prakashaatman Yathi).
Another important thing in this work is that each and every sloka has
an anology associated with it for the better understanding of the seeker.
There is not even one sloka in this work which doesn't have an anology or udaaharana associated with it. Atma Bodha also has an original commentary considered to be that of Padmapada (one of the four direct disciples of Sri Sri Sankara). If the commentary is that of Padmapada then it clearly shows the importance of the work which made Padmapada write a commentary to it...... This commentary is available as part of some 12 works of Sri Sri Sankara along with sub commentaries (titled Prakarana Dwaadashi) from Dakshinamurthy Mutt in Varanasi. But the book has only Sanskrit texts with no translations.
There is yet another Sanskrit commentary on Atma Bodha by Swami
Harshananda Puri (head of Ramakrishna Mission Bangalore) which is also really enlightening and simple.
Tat Tvam Asi (That Thou Art)
From chapter "Who am I?" (Page 139) from the book “Ganapati” by Prof. Grimes:
Once many years ago, I had a "chance" meeting with an Indian saint. He asked, in broken English, "Been India?" Since I had been in India for a number of years, the best, most easily demonstrable answer was to wobble my head in the characteristic side to side manner known to most Indians. The moment he saw that "wobble", he got a big grin on his face, entered the room, and closed the door behind him. He asked me, "Who you?" Having lived in India and being used to this type of English and being young and polite I began to answer him, "I am John Grimes," but just as I reached the G of Grimes, he said "Bas, family name, who you?" (Bas is Hindi for "stop, enough.") Again, since I have lived in India and studied Indian thought, I very confidently and boldly began to reply, "I am the immortal Atman," but just as I reached the A of Atman, again he stopped me with another "Bas, book name, who you?" With the first "stop", he wiped out my physical body. With the second "stop", he wiped out my entire mental universe. What was left? With two small words, he had succeded in conveying to me that I was neither my physical body nor my mental knowledge. How to answer him? So I said, "I do not know." Quick as a wink, he responded, "Find out." I replied, "How?" He responded, "Not how, find out." Again I asked, "How?" He was holding a handkerchief in his hand and he opened his fingers and let the handkerchief drop to the ground and as it fell he said, "Let go." Again I asked, "How [to let go]?" He responded, "Not how, let go." And then he turned and left the room.
Almost twenty years passed before I learned that this monk supposedly did not speak English. How interesting! A person who did not speak English magnificently managed to teach the Vedantic truth that one is neither one's body not one's thoughts, all in two words, As if that was not enough, he proceeded to teach me how to "find out who I really am" with another two words ("let go"). We all know how to let go, we do it every night when we go to sleep. We never ask our mother, "Mom, how do I go to sleep?" We just "let go" and sleep came. However, we become confused, disturbed, when someone asks us to "let go" of out preconceived notions as to who we are. Like this, we look for a technique in order to meditate or to find an answer to the question, Who am I?
SLOKA 1
tapobhi kshiiNapaapaanaaM shaantaanaaM viitaraagiNaam.h .
mumukshuuNaamapekshyo.ayamaatmabodho vidhiiyate .. 1
Pada Artha:
Tapobhihi: by austerities
Ksheena Papaanam: for those who have purified themselves
Shantaanam: for those who are calm
Veetaraaginaam: for those who are free from carvings
Mumukshunam: for those who are desirous of liberation
Apekshaya: worthy of attending
Ayam: this
Atmabodhaha: knowledge of Self
Vidheeyate: being composed (by me)
I am composing the Atma-Bodha, this treatise of the Knowledge of the Self, for those who have purified themselves by austerities and are peaceful in heart and calm, who are free from cravings and are desirous of liberation.
Sri Sri Sankara in this sloka is explaining the qualifications needed for those who wish to take up the studies of this work. The great teacher out of compassion is explaining about those who are fit to learn the work. Sri Sri Shankara here is explaining that treatise of self knowledge is meant for those whose sins are destroyed by religious austerities, who are calm at Mind, devoid of attachment and are desirous of liberation. These together are but the Sadhana Chatushtayam {Viveka, Vairagya, Sat Sampthi & Mumukshuthvam.}
Sri Sri Shankara first starts with the austerities as “one who has done the tapas”. Tapas are of three types {Thought, Word & Deed} those at the physical level (Action) which includes worship of Gods, cleanliness, various nitya karmas etc. The next tapas are those of the speech, consisting of truthful, pleasant words which will lead the Mind to calmness and peace. The last is those of the Mind which consists of practice of inner calmness, kindness and silence, which are very much needed to control the Mind and its thoughts. These three put togather when pure is called Trikarna Shuddhi. All these disciplines cleanse the body and the Mind and prepare a seeker for receiving the knowledge. Hence the great Sri Sri Shankara puts forth that only those seekers who have purified themselves by such austerities are fit to receive the knowledge.
Sri Sri Shankara next mentions about peace and calmness of Mind. Only that intellect which is calm and devoid of all thoughts can perceive the reality. It is only when there are no modifications that the reality of Self shines forth as clearly as the thread between the pearls. Hence to gain the knowledge and conviction, it is very necessary to have peace and calmness. This can only be obtained if one is undisturbed by any happenings of the world and has neither liking nor hatred to any objects. This is what Sri Sri Shankara mentions as “Those who are free from carving”.
Only when the Mind is trained to see oneness everywhere can there be tranquility. Only when the Mind is tranquil can the knowledge become clear.
It has to be capable of being calm in any situations and be constantly immersed in the teachings of the scriptures and the Guru.
Likings, hatred and such feelings only increase the illusory bondings and hence Sri Sri Sankara is suggesting that it is very necessary for a seeker to overcome all the desires and it is only when a seeker has this discipline to control and vanquish desires of both body and Mind that the knowledge can be received.
Gaining the control of Mind and body and doing all austerities will still be of no good if one has no desire for liberation. Like an inconcious rock, if one is contented and happy with the ignorance then one can never attain that supreme goal through any amount of studies of the scriptures. Any amount of learning and byhearting scriptures would be only like the rain on a rock, of no use.
Hence Sri Sri Shankara finally stresses that along with all the above said qualifications, one must necessarily have the Mumukshutvam. i.e the desire to be liberated from all the illusory bondings and ignorance that cause of all miseries. Our sadgurus again and again instruct that this is the only desire that is permitted for a seeker. Only when such burning desire is there that any studies or any teachings or any learning will be useful.
One has to again and again remember that all these are just qualifications for the knowledge and do not give the knowledge directly. Sri Sri Shankara here mentions that without Sadhana Chatushtayam the knowledge is not possible, but we also have to remember that any amount of pilgrimages or any tapas can never liberate one from sorrow but it is only the knowledge resulting from these that liberates one from all miseries. It is the knowledge that is the final aim for a seeker and these only qualify a seeker to receive it from Guru. We shall learn this more from the Sri Sri Shankara in the next few verses.
Thus the qualities that guard this secret knowledge are explained by Sri Sri Shankara in this first verse and where he thus indicates the qualifications required for one desirous of learning this work.
SLOKA 2
bodho.anyasaadhanebhyo hi saakshaanmokshaikasaadhanam.h .
paakasya vaanhivajGYaanaM vinaa moksho na sidhyati .. 2
Pada Artha:
Bodhaha: knowledge(of the Self)
Anyasadhanebhyaha: in comparision with other contributory causes
Hi: indeed
Sakshaat: direct
Moksha Eka Sadhanam: the one means for liberation
Paakasya: for cooking
Vahnivat: just as the fire
Jnaanam: knowledge
Vina: without
Mokshaha: emancipation
Na: not
Sidhyate: be accomplished.
Just as the fire is the direct cause for cooking, so without Knowledge no liberation can be had. Compared with all other forms of discipline Knowledge of the Self is the one direct means for liberation
In the previous sloka having explained so much about the need for practice of austerity and self control etc. one may misunderstand from it that discipline alone may lead one to the goal. To remove any such misunderstandings Sri Sri Shankara in this sloka states that knowledge alone is the one direct means of liberation through a very simple example.
Just as fire alone is the direct cause of cooking, knowledge alone can lead to liberation from all miseries. In cooking, items such as vegetables, spices, water pots, pans etc. are all contributory causes and by themselves can never constitute food. Fire alone can accomplish the cooking and hence the food. These articles are necessary, but it is the fire that actually cooks a meal. i.e. fire is the direct cause.
Similarly, the performance of rituals, control of Mind, the study of the scriptures, the use of discriminative intellect etc. are all, no doubt helpful factors which aid in the spiritual growth but they do not by themselves directly lead one to liberation. The purpose of practice of austerities, rituals, giving of gifts, charity etc. is only the purification of the Mind. The Sadhana Chatushtayam only creates a favorable mental state that is conductive to knowledge and thus only prepares the seeker for the knowledge. Thus such spiritual disciplines only train the aspirant to concentration and hence create necessary condition. But it’s the knowledge alone that is ever present that can liberate one from the illusory duality and hence from all the miseries. Just as the fire that is the direct cause of cooking, knowledge is the direct cause of liberation. All the sadhanas are only to gain this ever present knowledge and strengthen it.
Hence Sri Sri Sankara in this verse is instructing that it is only by the true knowledge of one’s existence is realized, that liberation is possible. The next question that may arise is: “Why is it not possible for action to destroy ignorance and cause liberation? “ Let us learn Sri Sri Shankara’s answer to this question in the next sloka.
SLOKA 3
avirodhitayaa karma naavidyaaM vinivartayet.h .
vidyaavidyaaM nihantyeva tejastimirasaN^ghavat.h .. 3
Pada Artha:
Avirodhitayaa: for, not being opposed (to ignorance)
Karma: action
Na : not Vinivartayet: destroys
avidyaam: ignorance
Vidyaa: knowledge
Nihanti: destroys
eva: verliy Teja : light
Timira Sambhandavat: as deep darkness
Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness.
In the previous sloka, we learnt that like the fire that can only cook food, the knowledge only can lead to liberation. In this sloka Sri Sri Shankara is answering another doubt that may arise for a seeker as to why is it not possible for austerities and discipline to liberate one and why is it that only knowledge can lead to realization? The knowledge that is here being discussed of is not something that can be gained new, but it is verily inherent in us. It is one’s own nature and hence this knowledge of Self which is ever present can never be got as a result of any action. Hence no divine actions in the sense of direct cause and effect can lead to knowledge of the self.
Supposing that there is darkness in a room, then no amount of sweeping or cleaning or any such actions will remove the darkness but it can only be done by light. However thick the darkness is, it disappears in an instant by light. Similarly, it is only the knowledge that can negate the illusory ignorance. Also actions are but a result of ignorance, that which is a result can never remove its cause. Action is done only when one perceives duality as there is always a distinction of doer, instrument and the result in any actions. And this duality is perceived only due to ignorance. Hence actions can never liberate one from ignorance, but it is only knowledge that can remove all miseries.
Just as light is opposed to darkness, knowledge opposed to ignorance can only negate it. This darkness doesn’t disappear anywhere nor goes anywhere but is only negated by the light. Similarly, the illusory ignorance is negated by the light of the Self knowledge.
Thus all the actions can only prepare a seeker for the revelation of this ever present knowledge but can never by themselves remove the ignorance.
SLOKA 4
parichhanna ivaaGYaanaattannaashe sati kevalaH .
svayaM prakaashate hyaatmaa meghaapaaye.n.ashumaaniva .. 4
Pada Artha:
Parichinna:Finite
Iva: as if
Ajnaanat: because of ignorance
Tat: that
Naasho Sati: when destroyed
Kevala: alone
Swayam: by itself
Prakashate: reveals
Hi: verily
Aatma: the self
Megha: cloud
apaaye: when pass away
Anshumaan: the sun
Iva: like
The Soul appears to be finite because of ignorance. When ignorance is destroyed the Self which does not admit of any multiplicity truly reveals itself by itself: like the Sun when the clouds pass away.
In the previous sloka, we learnt that the ever present Atman cannot be known through actions but by knowledge alone. In sloka, Sri Sri Shankara is again explaining the eternal nature of Atman. Sri Sri Shankara here gives the example of the Sun to explain the nature of Atman.
Just as the ever present Sun seems to be veiled by passing clouds; the Atman seems to be veiled by the ignorance. When clouds cover the Sun, it may seem as though the Sun itself is not there or that the Sun has lost the power of giving light!! But in reality, the Sun is ever present, luminous and shines forth always, only that the clouds have to be removed. It was never affected by the passing clouds nor is it’s the luminosity lost.
Similarly, the Atman which is but verily consciousness can never be subject to ignorance nor can be affected by the plurality of the world. It is that which is the substratum of all objects and stands alone as a witness to all actions. Due to ignorance about the Self, the Self, is perceived by the Mind as finite, non eternal etc. It is only because of the ignorance that all the illusory attributes are superimposed on Atman. When this ignorance is removed by the knowledge then all that ever remains is the non dual Atman alone. Just as the Sun that shines forth when the clouds are removed, the infinite Self which is the only reality reveals by itself. Like the Sun distinct from the clouds, the atman untainted by all the illusory multiplicity of the world shines off once the ignorance is removed.
Atman is but Existence, Consciousness and Bliss {Sat Chit Ananda}. It is only because of the ignorance that one forgets one’s own nature of existence-bliss and suffers with all the miseries of the world. Just as the clouds, this ignorance has to be removed and the only way as we have learnt in the previous slokas, is by knowledge.
Thus the Sri Sri Shankara here explains that it is only because of ignorance that Self appears to be finite. When ignorance is destroyed, the Self reveals itself like the Sun when clouds are removed.
Since Sri Sri Shankara explains us about the ever present non dual Self and how knowledge alone can remove the ignorance, a seeker may get doubt that there may be no escape from duality as knowledge (Jnana) would remain as a modification of Mind (Vritthi) even after destruction of ignorance and thus the non dual Self can never be revealed by mere destruction of ignorance. Let us learn Sri Sri Shankara’s answer to this doubt through the next verse.
SLOKA 5
aGYaanakalushhaM jiivaM GYaanaabhyaasaadvinir malam.h .
kR^itvaa GYaanaM svayaM nashyeJNjalaM katakareNuvat.h .. 5
Pada Artha:
Ajnaanakalusham: stained by ignorance
Jeevam: Jeevatman(the self that has been contaminated by ignorance)
Jnaanabhasaat: from constant practice of knowledge
Vinirmalam: pure
Krutva: having made
Jnaanam: knowledge
Swayam: itself
Nashyet: disappears
Jalam: water
Kataka renuvat: as the powder of kataka
Constant practice of knowledge purifies the Self (‘Jivatman’), stained by ignorance and then disappears itself – as the powder of the ‘Kataka-nut’ settles down after it has cleansed the muddy water.
In the previous slokas we learnt that it is only knowledge that can remove the ignorance and the ever present Atman is untainted by ignorance just as the clouds covering the Sun. In this sloka, Sri Sri Shankara is again explaining the reality of the non dual Brahman by explaining about the nature of the knowledge that removes the ignorance. A student may doubt that after disappearance of ignorance the knowledge may remain and hence duality would always remain, thus leading to the wrong conclusion that removal of ignorance cannot lead to the non dual blissful Atman.
Let us analyze the ignorance and the knowledge a bit to understand Sri Sri Shankara’s answer to this doubt. Ignorance is nothing but forgetting one’s own nature of Self. It can be neither termed as real or unreal and can never be proved. Knowledge can be termed as that which is got from the scriptures which is the paroksha jnaana and that from self experience which is aparoksha jnaana. These are again but modifications of Mind or experiences only and hence limited only to the realm of the empirical level. Thus this knowledge can also be called as illusory only.
It is this knowledge that negates the illusory ignorance. But the Self knowledge which is but the consciousness, i.e. the Self is ever present just as the Sun behind the clouds and hence is unaffected by this illusory and illusory knowledge.
The ignorance can never be ‘removed’ as it is not that which is newly acquired to be removed, also that which is removed can be got again. We can never remove anything that is neither present nor absent. Ignorance as we analyzed is something that is neither real nor unreal. It just a mere illusion. Just like the illusion of the snake in the rope or the water in the desert. Like the snake in the rope that can never be removed as it never existed in the first place, by knowledge, this ignorance is not ‘removed’ but only negated.
Sri Sri Shankara here explains that like the powder of the Kataka nut that is used to cleanse the water, knowledge that removes ignorance also disappears once the ignorance is negated. When the Kataka nut powder is put into the muddy water, along with the dirt, the nut powder also settles down and thus, the nut and the dirt are both eliminated from the water leaving behind pure water alone. Similarly, the illusory knowledge after negating the illusory ignorance vanishes leaving behind the non dual eternal Self knowledge which is but the absolute consciousness or Atman alone.
Thus it is only the illusory knowledge in the form of scriptures, words of guru, experience etc. that negates the illusory ignorance, and after negation, there is neither this knowledge nor the ignorance but only the real nature of Self which is that of non dual existence-consciousness-bliss shines forth like the Sun unhindered by clouds.
To make things clear let us take the anology of removing thorn from the feet. Let us equate the thron to ignorance and to remove the thorn we need another sharp needle, let us equate this needle to knowledge. Once the thorn is removed from the feet the necessity of the needle is same as the thorn. We have to discard both.
To clearly establish the non duality of the Self and the illusory nature of the world, Sri Sri Shankara explains further in the next verse through another beautiful example, which we shall take up next.
SLOKA 6
saMsaaraH svapnatulyo hi raagadveshhaadisaN^.hkulaH .
svakaale satyavad.hbhaati prabodhe satyasad.hbhavet.h .. 6
Pada Artha:
Samsaara: the world
Swapna Tulyaha: like a dream
Hi: verily
Raga Dweshaadi sankulaha: full of attachments, aversions etc.
Swakaale : in its duration
Satyavat: to be real
Bhaati: appears
Prabodhe Sati: when awake
Asat: unreal
Bhavet: appears
The world which is full of attachments, aversions, etc., is like a dream. It appears to be real, as long as it continues but appears to be unreal when one is awake (i.e., when true wisdom dawns).
It is very hard for a seeker to get conviction that the world so clearly perceived is unreal and the only reality is the non dual Atman. Hence the compassionate Sri Sri Shankara in this verse is explaining the relevance of the world by the analogy of the dream.
The world that we perceive is felt through our senses and is full of attachments and aversions. These are only due to ignorance. Hence Sri Sri Shankara here mentions that for an ignorant person who perceives duality, the world full of likes and dislikes appears to be real. But this world is just like a dream, and is valid only till one is in ignorance. Sri Sri Shankara explains this through a very beautiful example of dream.
When a person is dreaming, then the dream world itself is mistaken as real, in that world one may become a king and be happy or lose everything or even die and become sad or afraid. Till the dream exists, i.e. till one is in the dream state, all this may appear as real but once one wakes up from that state, the dream is known to be nothing but as an illusion. It is unreal because it is impermanent and never existed forever. Similarly, the world we perceive through our senses is unreal. The ever changing world can never be real and is an illusion only. It is just like a prolonged dream created only by our Mind.
Till one is in ignorance, the world with all its dualities is perceived as real, and one gets deluded by bonding, hatred etc. of different objects of the world. Just as in the dream world, one may feel happy and proud about ones wealth or sad thinking about all miseries. All these arise only due to ignorance and once the knowledge of the Self dawns, then this world is known only as an illusion, just like the dream world that never existed.
Till one is dreaming, we cannot say know the dream world is unreal. Similarly, the world perceived in the waking state can be realized as unreal only after the ignorance that creates it is completely negated.
Thus Sri Sri Shankara here is explaining that world appears to be real only as long as one is ignorant about the nature of Self. A seeker must hence constantly remember that the world that is perceived and appears to be real is only an illusion created by Mind and must not get affected by all its happenings. Just as the dream world, it will be known as unreal once one ‘wakes up’ from this state of ignorance.
Sri Sri Shankara in the next verse explains more about this and as to how long does the illusory world appear to be real.
SLOKA 7
taavatsatyaM jagad.hbhaati shuktikaarajataM yathaa .
yaavanna GYaayate brahma sarvaadhishhThaanamadvayam.h .. 7
Pada Artha:
Taavat: so long as
Satyam: true
Jagat: world
Bhaati: appears
Shuktikaa Rajat: silver in the mother of pearl
Yatha: like
Yaavat: as long as
Na: not
Jnaayate: is realized
Bhrahma: Brahman
Sarvam adhishtaanaam: the substratum for all
Adwayam: one without a second
The Jagat appears to be true (Satyam) so long as Brahman, the substratum, the basis of all this creation, is not realized. It is like the illusion of silver in the mother-of pearl.
In the last sloka we learnt that the world is illusory just like the dream and is valid only as long as one is ignorant of the true nature of Self. Sri Sri Shankara is explaining the same here through the analogy of the mother of pearl and silver that the world appears to be real as long as Brahman is not known as the substratum of all.
The oyster shell which is so smooth and reflective shines brilliantly in the Sunlight giving the on lookers an image of silver. Just like how the shell is mistaken as silver, the world is also mistaken as real by the non knower of Brahman, i.e. by the ignorant ones. Like the silver that was just an illusion, all the names and forms have to be known as an illusion only. And that which is the basis of this illusion, the substratum of the world has to be known as Brahman only.
Also we have to note that the silver never existed at any time and it is only the Mind that created the image of silver while the mother of pearl was always the same without going through any changes. Similarly, the changing world is only a creation of the Mind while the ever present non dual Self can never go through any actual changes. Brahman is ever present, even before the conception of the world by Mind, as the substratum of the world which the senses perceive it and also after the realization dawns on the non dual existence of Self. Hence it is the only absolute reality and the world is just an illusion.
Like the silver in the pearl or the snake in the rope, all the names and forms of the world are only an illusion on Self. For the ignorant ones, the world of duality appears to be real only till this truth is not known. The various forms, likes, dislikes all originate only due to this ignorance. All the differences as names and forms exist in the Mind of an ignorant one only.
Thus we have learnt about the “Brahma Satyam Jagan Mithya “ , i.e. the unreality of the world and the reality of Self through these two slokas and also that the world appears to be real only as long as the real nature of Self is not known. Let us next learn more about Brahman as the substratum of the world through another beautiful example in the next verse.
SLOKA 8
upAdAne akhilAdhAre jaganti paramEshvarE
sargasthitilayAnyAnti budbudAnIva vAriNi
Pada Artha:
Upaadaane: which is the material cause
Akhila Aadhaare: which is the support of everything
Jaganti: the worlds
Parameshware: in the supreme Self
Sarga-Stithi-Layam – projecting, existing and dissolving
Yaanti: pass away
Budh budhaani: bubbles
Iva: like
Vaaraani: in the waters
Like bubbles in the water, the worlds rise, exist and dissolve in the Supreme Self, which is the material cause and the support of everything.
Till now we learnt the illusory nature of the world through various examples such as silver in pearl, dream etc. Sri Sri Sankara in this sloka is further explaining the impermanence of the world by another beautiful example. Just as the bubble that emerges out of water, burst and fall back in water, all the creations originate, sustain and merge back in Brahman.
All the creations are but an illusion and Brahman is the substratum of everything perceived. The world seen cannot be easily negated for a seeker and hence Sri Sri Shankara is here explaining that this world though perceived, is impermanent just like the bubble of water. Though there is no creation ever happening, to explain the illusory world Sri Sri Shankara is explaining through this example that just as the bubbles, the worlds emerge, survive and dissolve back in Brahman. And that Brahman is the cause of everything.
We can note here that “Sarga” means projection, i.e. there is no real creation happening at any time. The non dual Self can never undergo any modifications and hence this world of multiplicity has to be an illusion on Brahman only just like the bubbles projected from water.
Bubbles are not different from water nor do they have any separate existence, so are the creations perceived by an ignorant person. Nothing new is ever created by anyone and all the changes of all names, forms, all that is creation, are nothing but Brahman alone, just as the bubbles of water are but water alone, all names and forms though different and multiple are Brahman alone.
All the duality thus has to be known only as an illusion. And any illusion needs a substratum and that is Brahman. Also through this example, we also learn that Brahman is not only the efficient cause {Abhinna Karana} but the material cause {Upadana Karana} also. The support and material cause of all creation is thus the Self only.
SLOKA 9
sachchidaatmanyanusyuute nitye vishhNau prakalpitaaH .
vyaktayo vividaassarvaa haaTake kaTakaadivat.h .. 9
Pada Artha:
Sat Chit Aatmaani: whose nature is Existence-intelligence
Anustuyate: which is All pervading
Nitye: eternal
Vishnaav: upon Vishnu (one whose stride is largest)
Prakalpitaa: projected by imagination
Vyaktiyaha: manifested
Vividhaa: manifold
Sarvaaha: all
Haatake: out of gold
Kataka aadi vat: just as bracelets and other ornaments
All the manifested world of things and beings are projected by imagination upon the substratum which is the Eternal All-pervading Vishnu, whose nature is Existence-Intelligence; just as the different ornaments are all made out of the same gold.
In the previous verse we learnt that the world is like a bubble of water. Just as the bubbles of water emerge, sustain, burst and fall back in water, all the creations are but illusions on Brahman and Brahman is the substratum of all the names and forms. Sri Sri Shankara explains this further in this sloka.
For any creation to occur, there has to be three separate and fundamental causes, the material cause {Upadana Karana} or the raw material from which the creation occurs, the instrumental cause {Nimitta Karana} which is the equipment with which the creation is done and the efficient cause {Abhinna Karana} or the intelligence that creates or works at the material with the instrument. For example, in case of the creation of a pot the mud is the material cause, the potter’s wheel or the stick is the instrumental cause and the potter is the efficient cause. Thus in a creation the three separate causes exist and the material is transformed into a new thing.
From the previous example we have learnt that all the creations are like bubbles of water, and the only reality is the Brahman. Thus Brahman becomes the material, and efficient cause of all the creation. Here the objects created are not different from the creator. Just like the various ornaments are but gold, i.e. Gold is the material cause of all the ornaments, the world is but a creation of the Mind on Brahman. Just like the bubbles that are not different from the water, the different names and forms are but Brahman only.
Thus in case of the creation of the world, there is no actual creation happening. This is what Sri Sri Shankara is explaining here as all the creations are only projections of the imaginations of the substratum of Brahman. Sri Sri Shankara is here explaining that the duality perceived due to ignorance is nothing but the work of the Mind.
We can also here note that just as how nothing happens to the gold even when the gold ring goes out of shape or is melted, so too even when there are changes in the world, the eternal reality remains the same. It is ever changeless, immutable. The names and forms associated with various ornaments seem to distinguish them from gold are changeable and are hence unreal, even when the names and forms undergo changes the gold remains the same as it is. Similarly the names and forms associated with the different objects of the world which appear to be different from Brahman and are changeable and therefore unreal. Even when the names and forms undergo change the substratum remains as it is.
Another important thing to learn here is that the word ‘Vishnu’ means “one who pervades”. Hence it means the infinitude non dual Self alone. It is only intended to convey Brahman as that unlimited by time or space and not as anything else.
SLOKA 10
yathaakaashohR^ishhiikesho naanopaadhigato vibhuH .
tad.hbhedaad.hbhinnavad.hbhaati tannaashe kevalo bhavet.h .. 10
Pada Artha:
Yatha: just as
Aakaasha: space
Hrishikesha: the omnipresent truth
Nanaupaadigataha: associated with various conditionings
Vibhuhu: the all pervading
Tad Bhavet: on the account of their (upadhis) manifold nature distinct from each other
Bhinnavat bhaati: appears to be diverse
Tannakaashe: on the destruction on these upadhis
Kevala: one
Bhavet: becomes
The All-pervading Akasa appears to be diverse on account of its association with various conditionings (Upadhis) which are different from each other. Space becomes one on the destruction of these limiting acessoriess: So also the Omnipresent Truth appears to be diverse on account of its association with the various Upadhis and becomes one on the destruction of these Upadhis.
Till the previous sloka we have learnt through various examples about the illusory nature of the world. Now Sri Sri Shankara is explaining how the non dual Brahman who is ever free from any associations appears as various names and forms to an ignorant person. Just like how the space is everywhere but appears to be confined in objects such as pots etc., the infinitude Self appears to be limited only due to the limiting acessoriess or the conditionings, i.e. the upadhis.
Though space is indivisible and one, yet in association with objects such as a jar or a tumbler etc. it appears to have taken different forms like, the space in jar takes the form of jar, in a cup that of a cup etc. A similar illusion of different shapes is also created in the sky when one looks at it against a line of mountains with jagged peaks. The space can never be confined but it is only due ignorance that there seems to be boundaries to the space. It is only due to ignorance that different spaces seem to be created by the boundaries while the space is ever same.
Similarly on account of its association with various upadhis, the Self appears to be limited as different names and forms. It is only due to ignorance that one assigns various attributes on the unlimited Self. As in the first 3 slokas of Laghu Vakya Vritti, the Upadhis are the Gross body made of flesh and blood, the Subtle body consisting of the Mind, intellect, ego and the senses along with vital airs, and the last is the ignorance. These are the illusory acessoriess that seem to limit the ever pure Atman. Atman can never be tainted by any associations, but it is only due to ignorance that the Self seems to be limited and thus all miseries arise due to such limitations. Only when these illusory upadhis are removed, that the eternal reality of ever blissful Self can be known. Just like the space that was never confined becomes one by removal of the walls or the boundaries that seem to limit it, the eternal reality of non-dual Self can be known only when the ignorance is removed.
Here Hrishikesha means the Lord of the sense organs i.e Hrishika isha. The sense organs can perform only when the life exists in us, i.e. as long as there is existence and consciousness, hence, Hishikesha means Brahman only. Thus Sri Sri Shankara is explaining that upon removal of the Upadhis, like the undivided all pervading akasha, the non dual Hrishikesha or Brahman alone remains.
SLOKA 11
naanopaadhivashaadeva jaativarNaashramaadayaH .
aatmanyaaropitaastoye rasavarNaadi bhedavat.h .. 11
Pada Artha:
Naanaa Upaadi Vashaat: because of association with different conditionings (Upadhis)
Eva: only
Jaati Varga Ashrama Aadayaha: caste, color, position etc.
Aatmaani: upon the atman
Aropitaha: are superimposed
Toye: on water
Rasa Varna Aadi Bhedavat: differences such as flavor, color, etc.
Because of Its association with different conditionings (Upadhis) such ideas as caste, color and position are super-imposed upon the Atman, as flavour, colour, etc., are super-imposed on water.
In the previous sloka, we learnt that the Self which is ever free from associations seems to be limited only due to the upadhis. Like the unlimited space that appears to take different shapes due to boundaries, the infinite Self appears to be limited only due to ignorance. Sri Sri Shankara is explaining this again in this sloka also through another example.
Water in its natural state is pure and has no taste or color or flavor but due to its association with impurities such as mud, it may appear to be brown, impure etc. Similarly, the non dual Atman can never have any associations and hence is verily bliss but due to ignorance one tends to super impose the characteristics of caste, color, position etc on it. It is only because of these illusory associations that the Self appears to be limited and hence arises all miseries. The upadhis which are created by ignorance are the Gross, Subtle and Casual bodies.
As Sri Sri Shankara explains in the previous verse, when these are removed, there is but bliss absolute alone, i.e. the Self alone. Hence a seeker must learn to discriminate the reality from the non reality i.e. the Self from the Upadhis that seem to limit it.
SLOKA 12
pa.nchiikR^itamahaabhuutasambhavaM karmasa.nchitam.h .
shariiraM sukhaduHkhaanaaM bhogaayatanamuchyate .. 12
Pada Artha:
Panchikrutam: (the five elements) that have gone through the process of fivefold self division mutual combination
Mahaa Bhoota Sambhavat: made up of five elements
Karma Sanchitam: determined by one’s own past actions
Shareeram: the Gross body
Sukha Dukhaanam: for pleasure and pain
Bhogayaatanm: medium of experiencing
Uchyate: is said
Determined for each individual by his own past actions (Purva Karma) and made up of the Five elements (Pancha Buthas) – that have gone through the process of “five-fold self-division and mutual combination” (Pancheekarana) – are born the Gross-body, the medium through which pleasure and pain are experienced, the tent-of-experiences.
In the previous two slokas we learnt that it is only due to illusory Upadhis that the ever free, untainted non dual Self is mistaken as limited. Just like the water that acquires color and taste due to its association with impurities or like the space that seems to be limited due to the impurities, the Self due to its association with the limiting acessoriess seems limited and hence subjected to all misery.
Sri Sri Shankara is explaining in this sloka on how these upadhis emerge. Sri Sri Shankara here is explaining the first Upadhi which is the Gross body made of pancheekarana. The physical body which is made of the five elements of fire, air, water, earth and space is formed by the process of Pancheekarana as we have learnt in the first chapter of Panchadashi.
This Gross body is said to be obtained based on our past actions. Based on the karma phala or fruits of our previous actions, the Jeeva acquires a physical body which is suitable for the enjoyment of all the pleasures and pains that are the effects of various past actions. Through the sense organs, one experiences the outer world of duality and thus the aversions and attachments arising from it. This Gross body hence is called as equipment through which all the pleasures and pains are experienced.
Thus the Gross body which is acquired as a result of actions and thoughts arising out of ignorance of one’s true nature of Self is never permanent nor concious and hence is only an acessories of Self. Sri Sri Shankara next explains about the Subtle body in the next sloka.
SLOKA 13
pa.nchapraaNamanobuddhidashendriyasamanvitam.h .
ap.nchiikR^itabhuutotthaM suukshmaaN^gaM bhogasaadhanam.h .. 13
Pancha Prana: the five pranaas(the manifestation of life in our body)
Mana Buddhi: Mind and intellect
Dasha Indriya: the ten organs
Samanvitam: combined
Apanchikruta Bhoototyatha: formed from the rudimentary elements before their panchikarana,
Sookshma Angam: the Subtle body
Bhoga Saadhanam: instrument of experience
The five Pranas, the ten organs and the Manas and the Buddhi, formed from the basic elements (Tan matras) before their “five-fold division and mutual combination with one another” (Pancheekarana) and this is the Subtle body, the instruments-of-experience (of the individual).
In the last sloka we learnt about the first acessories which is the Gross body which is made of the five elements. In this sloka, Sri Sri Shankara is explaining about the next upadhi, which is the Subtle body.
The Subtle body or the Sukshma Shareera consists of the five vital airs, or the Pancha Pranas, the five organs of action, five organs of perception and the Mind and intellect. Sri Sri Shankara calls these as the instruments of experience.
The Gross body which is made of the five elements is the instrument through which we experience the pains and the pleasures, the Subtle body is the instrument responsible for all these senses. These are responsible for all the thought processes and hence the limited happiness, sadness and all other feelings arising due to the contact with the external world through the Gross body. It is well known from experience that in deep sleep when the Mind is inactive and all the senses are merged in their source, one does not feel cold or hunger or any sensation and hence there is but happiness. It is only when the Mind is active and the senses are working that one can feel through the external sense organs. It is only due to the modifications of the Mind that one feels attracted to an object or to the sensual pleasures. Thus the Subtle body is responsible for the enjoyment of the outer world.
Hence this Subtle body can be called as the seat of all desires. These also originate from the five elements and hence are impermanent and inconcious. It is only when due to ignorance and ego, one mistakes them as the Self that all the dualities and hence the attachments and aversions resulting from it arises. Hence a seeker must clearly know that these are also upadhis and are only illusory limiting acessories while the Self which can never undergo any modifications is ever distinct from these.
SLOKA 14
anaadyavidyaanirvaachyaa kaaraNopaadhiruchyate .
upaadhitritayaadanyamaatmaanamavadhaarayet.h .. 14
Pada Artha:
Anaadi: beginning less
Avidya: ignorance
Anirvachya: indescribable
Kaarana Upaadhi: Casual body
Uchyate: is said
Upaadi Tritayaadanyam: other than the three conditioning bodies
Aatmaanam: the atman
Avadhaarayet: should understand
Avidya which is indescribable and beginning less is the Casual Body. Know for certain that the Atman is other than these three conditioning bodies (Upadhis).
In the two pervious verses, we have learnt the two Upadhis which are the Gross and the Subtle bodies. In this verse, we learn about the third upadhi which is the Casual body. Sri Sri Shankara here is explaining that the ignorance is the Casual body. It is the cause due to which the other two bodies exist. Only when one forgets one’s own nature that there arises limitedness. Due to this limitedness, duality and hence all the miseries arise. The Mind and the intellect with their modifications create a world of duality which is superimposed on the Self. Through the Gross body and inner organs, one experiences this outer world. Thus both the Gross and Subtle bodies exist only when the truth about the Self is not known, i.e. due to ignorance only. Hence ignorance is called as the Casual body. The atman which is verily existence-consciousness and bliss can never be attached to ignorance as both are contradictory in nature. Hence ignorance is only an illusory acessories of the Self.
A seeker may next get a doubt as to what is this avidya and if it’s essential to know this ignorance to get rid of it. Hence to answer such doubts, Sri Sri Sankara explains next that Avidya is beginning less and indescribable.
As we are learning through Mayavada Darpanam, ignorance is something that exists only empirically but is non existent from the absolute view. Thus it is something that neither being or non being. Hence it can never be described. The knowledge that is derived of any object is only due to the inner organs and our experiences from the outer world. Hence the process of gaining such knowledge invariably comes from the Gross and the Subtle body only. Thus this illusory knowledge arises only due to our experiences of the outer world of duality. But the Gross and the Subtle bodies are but a result of ignorance and ignorance which is the cause for the instruments of perception, feeling and thought cannot be brought fully within our experience and hence is inexplicit.
The beginning of avidya cannot be known by the Mind, because it is the Mind which creates the concepts of time, space. Time is only an interval between any two experiences. i.e. there should be a beginning experience also there should be a subject of experience, an object being experienced and the relation between them, i.e. experiencing. But this duality is only a product of avidya and the Self which is devoid of any limitations or duality can never undergo any experiences. Thus, it is impossible to find the beginning of ignorance and hence avidya is explained as beginning less.
Thus, the aim of a seeker is not to understand ignorance but to gain knowledge that will negate this ignorance. As we have seen, it’s futile to search for the cause of something illusory and hence even these explanations are only to ward off a seeker from searching the cause of ignorance. Swami Chinmayananda in his commentary gives a beautiful example for this. Seeking the root of ignorance is as futile as holding a lamp and searching place of darkness!!
Hence it has to be contended that the ignorance which is the cause of all the duality and the Gross and the Subtle body is illusory in nature and is only an acessories of the non dual Self.
SLOKA 15
pa.nchakoshaadiyogena tattanmaya iva sthitaH .
shuddhaatmaa niilavastraadiyogena sphaTiko yathaa .. 15
Pada Artha:
Pancha Kosha Aadi Yogena: by identification with five sheaths
Tat: that
Tanmayaha: identical with that
Iva: like
Stithaha: appears
Shuddhatma: the pure Self
Neela Vastraaadi Yogena: by association with the blue garment
Sphutika: crystal
Yatah: just as
In its identification with the five-sheaths the Immaculate Atman appears to have borrowed their qualities upon Itself; as in the case of a crystal which appears to gather unto itself color of its vicinity (blue cloth, etc.,).
In the previous slokas we learnt that the Atman is independent of the three acessories which are the Gross, Subtle and Casual bodies. To remove any doubts of the Atman being dependent on these bodies as it seems to be endowed with so many physical and mental qualities, Sri Sri Shankara here is explaining that all attributes of the Atman is only due to the false identification arising out of ignorance. To explain this, Sri Sri Shankara is explaining about the five sheaths and how the non dual Self is always distinct from them.
Here we are given another beautiful example of a crystal to answer as to how the perfect immutable Self seems to be contaminated by the duality. A clear glass or a crystal when placed in front of a blue object appears to be blue in color, similarly, in association of a red object appears to be red in color. Similarly, the Self which is untainted and ever free from any duality seems to be limited only due to ignorance and hence the association and identification with the five sheaths. Like how a clear glass tumbler appears to have taken the color of the liquid it holds, the Self is wrongly identified with the five sheaths due to ignorance alone.
The five sheaths are
1. The Physical Sheath, (Annamaya Kosha).
2. The Vital Sheath, (Pranamaya Kosha)
3. The Mental Sheath (Manomaya Kosha)
4. The Intellectual Sheath (Vijnanamaya Kosha)
5. The Bliss Sheath (Anandamaya Kosha).
These are called as sheaths as they are like coverings on the Atman which manifests itself through them, like the sheaths that cover the sword; these cover the blissful Self from an ignorant one. It is only due to ignorance about the nature of Self that one mistakenly identifies Self with these, and hence rises the ego and thoughts such as “I am clever”, “I am fat”, “I am sad” etc. while all along the Self is but verily bliss.
Just as how the clear, colorless glass appears to be colored only due to its association with colored objects, the ever non dual blissful Self seems to be tainted by the misery only due to the associations to the illusory objects of duality. This is only due to ignorance and hence Sri Sri Shankara in the next verse explains though another beautiful example that one should discriminate Self from the illusory objects of the world, i.e. from the non Self.
SLOKA 16
vapustushhaadibhiH koshairyuktaM yuktyavaghaatataH .
aatmaanamantaraM shuddhaM vivichyaattaNDulaM yathaa .. 16
Pada Artha:
Vapuhu: the form
Tushaa Aadibhihi: with husk etc.
Koshaihi: with sheaths
Yuktham: covered
Yuktyaa: by logical thinking
Avaghaatataha: by thrashing rice in a mortar
Atmaanam: the Self
Antaram: within
Shudham: pure
Vivichyaat: should separate
Tandulam: rice
Yatha: just as
Through discriminative self-analysis and logical thinking one should separate the Pure self within from the sheaths as one separates the rice from the husk, bran, etc., that are covering it.
In the last sloka, Sri Sri Shankara explained to us about the various sheaths and how the Self seems to be covered by them for an ignorant person thus leading to the false identification of the Self with the five sheaths. In this sloka, Sri Sri Shankara is instructing that a seeker must learn to discriminate between the Self and the non Self and through the discriminative power, know the Self as distinct from the five sheaths.
The Gross, Subtle and Casual bodies are inert (Jada Vastu) and changeable by nature. Hence they are always distinct from the Self and the Self is only a witness to all the changes occurring to these. One must clearly know that the five sheaths though identified as the Self due to ignorance are never permanent and hence different from the Atman they seem to cover. Just like the husk of the rice that seems to cover the kernel of rice and appears to be inseparable, as a part of rice, these sheaths that seem to veil the ever blissful Self are but creations to ignorance alone. When one realizes Atman to be distinct from the sheaths he becomes detached with them, and this detachment will surely lead to knowledge.
Hence Sri Sri Shankara is instructing that a seeker should analyze and be discriminative, i.e. viveka is very much important for a seeker. Through Self analysis and knowledge one must know that the Self which is ever blissful and immutable can never be any of the sheaths. Just as how the rice is obtained by removing the husk, bran etc. from the paddy, so too, by discrimination, by distinguishing the reality from the non real, and by removing the various impurities superimposed upon Self, one must realize the real blissful nature of Self which seems to be veiled beneath the sheaths of ignorance.
Thus by negation of the physical and mental equipments, when a one experiences the truth, one becomes detached from the various sheaths and realizes the real nature of atman as different from all the layers. And this constant process of detachment from them, will definitely lead a seeker to the bliss absolute, which is but the very nature of Self.
SLOKA 17
sadaa sarvagato.apyaatmaa na sarvatraavabhaaste .
buddhaavevaavabhaaseta svachchheshhu pratibimbavat.h .. 17
Pada Artha:
Sadaa: always
Sarvagataha: all pervading
Api: although
Atmaa: the Self
Na: not
Sarvatra: everywhere
Avabhaasate: shines
Budhyav: in the intellect
Eva: only
Avabhaasate: manifests
Swacheshu: in the transparent surface
Pratibimbavat: just as the reflection
The Atman does not shine in everything although He is All-pervading. He is manifest only in the inner equipment, the intellect (Buddhi): just as the reflection in a clean mirror.
In the previous slokas we learnt that the Atman is all pervading and all the duality on the world are just an illusions superimposed on Self. Here Sri Sri Shankara is explaining that the Atman though infinite and all pervading is manifested only by the inner equipment. Though it is available by cognition of all objects, only in pure intellect can the true nature of Self be realized.
As we know, all surfaces have reflecting property, but we can see our reflection very clearly only in a clean mirror. Similarly, the reality of Self can be known only through a pure intellect alone. The Mind and intellect with all its modifications can reveal the true nature of Atman. The thoughts are just like impurities on a mirror because of which the image is distorted or reflected badly. Hence it is only in serene and pure intellect that the Self is recognized just as we can easily see our image in a clean mirror held steady.
Like the light that is present everywhere but it is perceived only when it falls on an object, Atman though present everywhere is perceived only by a clear intellect. The light was ever present and does not depend only on the object for its existence. Similarly, the all pervading Atman is never limited by the Gross and the Subtle bodies but only manifests through them.
Hence though as existence and consciousness, Atman is all pervading, it is only through the inner equipments that the Atman manifests. Here it maybe doubted as why does not the all pervading atman manifest through all things. Sri Sri Shankara explains this in the next sloka.
SLOKA 18
dehendriyamanobuddhiprakR^itibhyo vilakshaNam.h .
tad.hvR^ittisaakshiNaM vidyaadaatmaanaM raajavatsadaa .. 18
Pada Artha:
Deha: body
Indriya: senses
Manas: Mind
Budhihi: intellect
Prakrutibyaha: from all this matter (prakriti)
Vilakshanam: distinct
Tad Vritti Saakshinaam: witness of their functions
Vidhyaat: know
Atmaanam: the Self
Raajavat: like a king
Sadaa: always
One should understand that the Atman is always like the King, distinct from the body, senses, Mind and intellect, all of which constitute the matter (Prakriti); and is the witness of their functions.
In the previous slokas we learnt about the various bodies and that the Atman is different from all these and manifests through inner equipments due to ignorance. In this sloka Sri Sri Shankara is explaining the all pervading Self as the illuminator of everything. It has to be understood that the Atman is distinct from the physical body, Mind and intellect as it is the illuminator of everything
Sri Sri Shankara here gives the example of a king. A king is never a participant in the drama and dance in his darbar hall, but is only a witness, Similarly the Atman is a witness to the body and the dual world. Though the Self seems to be manifested as body, Mind etc, yet it is totally different from them as it is the subject and the unchanging consciousness. Like the king who sits high on the throne witnessing all the activities of his court, the Atman though mistaken as the body and the inner equipments is always untainted and remains only as witness of the functions of the body, senses, Mind etc. A witness can never be the doer of the actions. Hence the non dual Atman is never tinted by any desire or the actions.
It is but the consciousness which is the very illuminator of all external objects and actions. It maybe next be objected that the Self is not a mere witness, but also participates in the activities of the body and senses. Sri Sri Sankara answers to this objection by means of another beautiful illustration in the next sloka.
SLOKA 19
vyaapR^iteshhvindriyeshhvaatmaa vyaapaariivaavivekinaam.h .
dR^ishyate.abhreshhu dhaavatsu dhaavatriva yathaa shashii .. 19
Pada Artha:
Vyapruteshu: while functioning
Indriyeshu: the sense organs
Atma: the Self
Vyaapaari: active
Iva: like
Avivekinaam: for non discriminating people
Drushyate: appears
Abreshu: the clouds
Dhavtsu: when moving
Dhaavam: to be running
Yatha: just as
Shashi: the moon
The moon appears to be running when the clouds move in the sky. Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs.
In the previous verses, we learnt that the Self is just a witness to all the actions and is only an illuminator and never the doer of the actions and the Self is never tainted by any activities of the body and senses. To explain this further, Sri Sri Shankara gives another beautiful example in this sloka.
An observer standing on the ground perceives the moon to be moving. The passing clouds seem to cover the moon and one may feel that the moon is running with the clouds or hidden by the clouds, while all the while, the moon was neither hidden nor is moving with the clouds. It is only when one sees the moon with respect to the passing clouds that such illusions occur. Similarly, the Self is mistaken as the doer of actions when viewed through the sense organs and Mind. That is, it is only due to the association with the Mind, intellect and body that the Self seems to be agitated and ever changing.
For an ignorant person who mistakes the Mind and the senses as the Self, Self appears to be limited. It is only when there is a false cognition of Self that there arises misery due to thoughts such as “I am sad”, “I am poor”, “I did this” etc. but the Self like the moon is ever blissful and is never the enjoyer or the doer of any actions. It is only the ego that creates this illusion. Hence for a wise one who discriminates between the reality and the non duality, for one who knows the real nature of Self, there can never be any miseries.
Hence it is very essential for a seeker to know that all the duality and hence the actions are illusions only and are perceived only due to the ego arising due to ignorance of one’s true nature. And that any actions can never be done by the Self and that ‘I am verily bliss alone’ and hence all the actions can never affect Self, just like the movement of clouds on moon. This is what Sri Sri Shankara says in Atmashatkam also as “Aham Bhojanam Naiva Bhojyam Na Bhokta; Chidananda Rupa Shivoham Shivoham”
Thus just as how the movement of clouds create an illusion of the moon moving, the activity of the Mind and the senses create the illusion that the soul is active and the doer of all actions.
Here a seeker may get the doubt that if it is the senses that do the actions and not the Self, then they (the Mind and senses) are concious and can be called as conscious entities and hence the Atman. Sri Sri Shankara removes this doubt in this next sloka.
SLOKA 20
aatmachaitanyamaashritya dehendriyamanodhiyaH .
svakriyaartheshhu vartante suuryaalokaM yathaa janaaH . 20
Pada Artha:
Atmachaitanyam: vitality of consciousness
Ashrtya: depending upon
Dehendriyamanodeeyaha: body senses Mind and intellect
Svikriyaatheshu: in their respective activities
Vartante: engage
Suryalokam: light of Sun
Yatha: just as
Janaha: people
Depending upon the energy of vitality of Consciousness (Atma Chaitanya) the body, senses, Mind and intellect engage themselves in their respective activities, just as men work depending upon the light of the Sun.
In the previous sloka we learnt that all the activities done are attributed only to the Mind and the senses whereas the Self remains untainted by all actions and their results. Then one may get a doubt that do these senses act in their own accord? And if so are they not concious and hence the Self? To answer this, Sri Sri Shankara explains in this sloka that just as how people work depending on the daylight pf the Sun, the senses, Mind and intellect seem to act only due to the consciousness.
The consciousness or the Self is the illuminator of all the objects of the world. It is that because of which the eyes can see, the tongue can taste etc. It is that because of which the senses seem to work.
Like the iron that glows due to the heat acquired from fire, like how the iron filings become active in presence of a magnet, the inconcious body and inner organs seem to be concious only due to their association with the Self. It is this absolute consciousness that drives all the actions. Hence no activity is possible without Self. Like the light that illuminates the screen on which a drama is played, the Self kindles life in the inconcious matter.
Self is concious and non dual. Hence all other objects of the world, all the duality have to be unreal only. Thus even the actions done by them are illusions only. These seem to be concious only due to the consciousness.
Thus without this consciousness, there is no activity possible. But the Self by itself is ever pure and is not affected by the actions of the sense. Senses seem to work only due to consciousness but consciousness is never affected by the actions. We have to never forget that the illusory duality can never affect the Self. It is only due to ignorance that one perceives the senses, world of duality and hence all the actions. Like the Sun that illumines any object that comes in front of it without itself being affected, the Self illuminates the physical and the Subtle bodies.
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