In this verse Adi Śankarācārya is restating the ātma svarupam. We have been told that ātma is not deha, prana, indriyani, buddhi and śūnyam. If ātma is not anyone of them, then what exactly is ātma? That is beautifully described here; Svātmānam. Svātma means my own self; my own essential nature; or the real self. What is this real self?
If it is concluded, on the strength of recognition or pratyabhijná of self-identity, that Ātman is a persistent entity, what is this pratyabhijná? And what its purpose? In Vedanta, Pratyabhijná is also not enumerated among the right sources of knowledge called pramánas along with pratyaksha, etc. Then how can it be a source of knowledge (pramâna)?
The answers to these questions are enlightened in this seventh stanza of the Sloka/Hymn.
The Concept of Re cognition of an object/thing:
Recognition which is essentially a re- cognition (Pratyabhijnána) consists in re-cognising an object/thing—in the form ‘this is the same as that’—which, having once before presented itself to consciousness, again becomes an object of consciousness at present. Semantics in English can give different names for this – recollection, episodic memory, self awareness, Autonoetic consciousness etc. The basic fact is the transaction between consciousness and an object. Let us see an example – a black colored box with golden handle.
First let us see cognition. In the case of external objects, whenever we experience an object, let us say a box, we invent/use an expression to refer to that experience – a box. Let us say that as a kid I have seen a black colored box with a golden handle.
Now after several years later as an adult I see an identical black box with a golden handle, then what do I say “Wow; it is exactly the same or like the same that I saw/experienced several years earlier as a kid”. All the accidental circumstances of place, time and form are left out of account when I recall and say “wow…”.
In this recollection (Recollection here means consciousness of something as having been experienced before), “I” remain the same; there has been no change to that “I”. In other words, in this recollection, Ātman remains the same through all the varying states of wake, dream and deep sleep (jagrat, svapna, and suṣupti), unchanging though the body changes in infancy, childhood, youth, manhood, and old age of an individual. This Black colored box with golden handle is recognized as that Black colored box with golden handle in all the above states. Present both before and after, both at the time of experience and at the time of recollection, Ātman recollects the thing which has persisted in Himself in the form of a samskára or latent impression. So, in the whole process of initial cognition, re-cognition and recall, the Ātman remains the same irrespective of the states of the individual.
The Concept of Re cognition of an Ātman:
Similarly, the pratyabhijnána of Ātman consists in His becoming conscious that He is omniscient, etc., after casting aside the notion that He is of limited knowledge and so on, a notion engendered by His association with Mâyâ. That is to say, the recognition of Ātman’s self-identity consists in the intuitive realisation of His essential nature as the infinite Consciousness and infinite Bliss, after eliminating all limitations of Maya and its effects ascribed to Him by the ignorant.
And how do I refer to that experience? As said earlier, every experience is identified through an “wow” expression. What is that expression for ātma? This ever-experienced ātma, is referred to me by me as Aham – Aham iti. It is ever experienced in the form of I-am; I-am; I-am; “I-am’ experience is there continuously. Throughout the waking state, “I-am” continues; the ātma is experienced as I am, during the dream state; even during the sleep state, “I am” continues. You do not verbalise during sleep; but that experience is verbalised after waking; “I am” experience is present in sleep, but it is verbalised, vocalised only in the waking state; verbalisation is later, but the experience is there; even during sleep. Therefore I-am, I-am, I-am, this continuously experienced I am is ātma.
This “I am” or “aham” is present silently without verbalisation. That is why silence is golden and has no price tage attached to it. That is why we don’t understand it also.
“இதற்கு சொல் என்றும், பொருள் என்றும், மொழி என்றும் இல்லை. அதனாலேதான் இந்த சொல்லாத சொல்லுக்கு விலை ஏதுமில்லை” என்றான் கவிஞன்.
When and where do I have this experience of “I am” or aham ? The answer to this question is provided by Adi Śankarācārya in this Sloka. Let us see the meaning of the Sloka in the blog scheduled on 24th October 2021.
In the fifth verse, Śankarācārya enumerated various systems of philosophy, in which there are varieties of confusion regarding the real nature of “I”; and in this sixth verse, Śankarācārya wants to refute the main system, known as mādhyamika bauddisam; or śūnyavādaḥ; which is one of the main pūrvapakṣis of vedāntaḥ. And Śankarācārya does not refute the other systems, because this shoonya vadi has already refuted others and therefore he becomes the main challenger; and therefore Śankarācārya refutes the śūnyavādaḥ in the 6th verse.
The śūnyavādi points out that the essential nature of me; or the I, is nothingness or emptiness. Not only the individual, even the essential nature of the world is nothingness or emptiness. And in support of this conclusion, he takes our sleep experience as the pramāṇam or truth. In sleep we do not experience anything; there is no objective world. In sleep we do not experience the subject also; so neither ‘seen’ is there; nor is there the ‘seer’; neither the ‘heard’ nor the ‘hearer’. Therefore the subject as well as the object, both of them are not there; and therefore śūnyam is the tatvam is their conclusion.
Now Śankarācārya shows in this verse; that in deep sleep state, it is not śūnyam or emptiness. In deep sleep state, there is pure existence; but it is an unqualified existence; which is not available for any transaction. Only qualified existence is available for transaction; unqualified existence is not available for transaction. And therefore we make a mistake that it is emptiness; because we have a general misconception, whatever is not available for transaction is non-existent. This is one of the intellectual confusions. We think the space is nothingness; because space is not available for transaction. But the truth is that, space is not emptiness or nothingness, it is a positive entity. But generally we mistake space as emptiness, because it is not avialable for seeing, touching or any other local view. The same mistake is extended to the pure existence also; because it is not available for vyavahara. And therefore, in sleep, non-transactional existence is available which is my nature. This is the essence of this verse.
To highlight the mistake or the illusion that Sunyavadis have about “existence or otherwise” Adi Sankara brings out an incident that happened during the “Samudra Manthan” (churning of the ocean) as told in the Puranas.
The story of Rahu & Ketu and Maya
According to Puranas, the birth of Rahu and Ketu dates back to the earliest of times.‘Samudra Manthan’ is regarded as one of the most important events in the history of Hindu civilization. The Solar and Lunar eclipse is also associated with ‘Samudra Manthan’. When the ocean was churned by the Asuras and Devas, ‘Amrit’ was produced. This Amrit was stolen by Asuras and to obtain the Amrit, Lord Vishnu took incarnation in the form of a beautiful damsel ‘Mohini’ and tried to please and distract the demons. On receiving the Amrit, Mohini came to Devas to distribute it to them. ‘Svarbhanu’, one of the asuras changed his appearance to a deva to obtain some portion of the Amrit. However, Surya (Sun) and the Chandra (Moon) realized that Svarbhanu was an Asura and not one of the devas. Knowing this, Lord Vishnu severed Svarbhanu’s head with his discus, the Sudarshan Charka. However, even though his head and body became separated, they still remained immortal as the separate entity because before his head was served, he managed to drink a drop of the nectar from the Amrit. The Head is known as Rahu and the headless body is the Ketu. Since then Rahu and Ketu constantly chase the Sun and the Moon for revenge as they are the cause of separating the head and body of the Asura Rahu. It is a popular belief that when they succeed in catching Sun and Moon they swallow them causing Solar or Lunar eclipse but they can’t hold them for long and Sun and Moon emerge again intact as they also had nectar and are immortal.
Let us study the Sloka 6 in detail , in the next blog which will appear on 30th September
Those who consider the Body or Prana (Vital Force) or Sense Organs or the Changing Mind or the Void (Total non-existence) as the “I”, are Like the emotionally sensitive women or Naive Innocent Girl Child, or Blind, or a Dull-Headed. They are deluded but they vehemently assert their points. The Inner Guru destroys this great delusion created by the play of the power of Maya. Salutations to Him, the personification of Our Inner Guru who awakens this Knowledge through His profound Silence; Salutation to Sri Dakṣiṇāmurty.
Understanding the Sloka:
देहं प्राणमपीन्द्रियाण्यपि चलां बुद्धिं च शून्यं विदुःDeham Praannam-Api-Indriyaanny-Api Calaam Buddhim Ca Shuunyam Viduh – The various types of false identifications of Ātman that we discussed above viz., deham, pranam, indriyani, calam buddhim and shunyam
स्त्रीबालान्धजडोपमास्त्वहमिति Strii-Baala-Andha-Jaddo(a-U)pamaastv[u-]Aham-Iti – Now let us come to the comparison that Adi Śankarā makes while describing these misconceived people. स्रीबालान्धजडोपमा (strī bāla andha jaḍo pamā). These words should be taken as symbolic of four types of defective intellect, which alone can commit these mistakes:
Stri – an intellect which is suppressed by emotions, which is a hostage of emotions, Emotional thralldom; very typical of womanfolk.
Bāla;- is undeveloped intellect, because a bāla, a child is not capable of thinking; it is not trained; therefore bāla represents undeveloped or untrained intellect. Training through tarka, logical reasoning, he has not gone through;
Andhah – represents unaided intellect; literally the word andhā means blind, and what do you mean by the word blindness here; not using the śāstra pramāṇam, makes a person partially blind. If we have to know the spiritual truth; we require two eyes – external & internal. śāstra cakṣuḥ; buddhi cakṣuḥ, These two should combine for knowledge to take place; If one of them is not there, this person becomes what? partially blind; If both are not there, i.e., no buddhi and no śāstram, totally blind;
The fourth one is jadaḥ; jadaḥa means a retarded intellect, an unintelligent intellect.
भ्रान्ता भृशं वादिनः Bhraantaa Bhrsham Vaadinah. – All these people with the misconceptions have one thing in common; “braandhaaha”- delusion is the only common feature. And not only they are confused and they have got wrong conclusion, the tragic part of this conclusion is they are not available for correction. Therefore Śankarācārya says that these people are not available for reconsideration. This is what the Upanisahads also have said:
They are steeped in ignorance, and also because of their arrogance and adamancy, “svayam dhīrāḥ paṇḍitam manyante”; they think we are omniscient. Therefore Śankarācārya says that even Bhagavan’s compassion becomes useless, in front of them. They always say “I am always right, the other person is always wrong”, These people are called “bhṛśaṃ vādinaḥ”. Śankarācārya says never waste your time, talking to them; talking to such people, is misplaced compassion. bhṛśaṃ means intensely; not ordinarily argumentators, intensely vādinaḥ;
मायाशक्तिविलासकल्पितमहाव्यामोहसंहारिणे – Maayaa-Shakti-Vilaasa-Kalpita-Mahaa-Vyaamoha-Samhaarinne. Then Śankarācārya looks at himself; Oh my God, somehow I am not in that group of confusion; I have got an intellect, which is free from all these four-fold defects, I have got an intelligent intellect, intelligent enough to understand Brahman, and also I have got shraddha in vedānta śāstram m, and therefore I have rescued myself and if I could get out of this confusion, it is only because of the external aid I got; and what is that external aid, śāstram pramāṇam. And therefore I am indebted to śāstram; And if śāstram could be meaningful to me, I am indebted to another person; it is purely because of guru; In fact, śāstram is made a pramāṇam by guru alone; And therefore Śankarācārya says I am indebted to śāstram and more indebted to the guru, and that guru who destroyed all my confusions. That confusion-destroyer-guru, I offer my prostrations and therefore Guru. Adi Śankarācārya now defines a Guru and has a new title for Guru; what is the title given to guru? māyāśakti vilāsakalpita mahāvyāmoha saṃhāri; to that guru, who is none other than dakṣiṇāmūrti, my namaskaram. That is said in the third line. Now let us see the meaning of this long Sanskrit Word.
saṃhāriṇi – (my guru) is a destroyer; destroyer of what?
vyāmoha – (destroys) confusion, Delusion with regard to one self; self-delusion is called vyāmoha; how did this confusion come? he says;
kalpitam - created by/caused by - caused by whom?
vilāsa - ; vilāsa has two meanings, one meaning is the sport or play; so vilāsaha means play; Play of what? maya shakthi, the power of māya; play or operation or sport of māya shakthi.
So thus, what will be final translation; the guru who is the destroyer of the great delusion caused by the play of the power of māya.
And therefore, Hey Guro, who is the destroyer of ignorance and consequent delusion permanently, I offer my namaskaram to you.
திருக்குறள், நிலையாமை அதிகாரத்தில் இக்கருத்தினையே இவ்வாறு பிரதிபலிக்கிறது.
We are used to a “question paper based exam followed by practicals” – Aren’t we? Exactly; that is what we are going to do now in our study of Dakshinamurthy Stothram, Sloka 4.
In the previous introductory blog, we saw through sets of questions and answers, as to how the Self (ātmā) is comparable to the “maha deepam” the great light source. Let us continue the conceptual exploration through two experiments.
Experiment 1 – Sun, Dark Room & Mirror Experiment:
Place some objects inside a pitch-dark room. On a bright & sunny day, position a mirror outside at an angle; open the window of the dark room and try reflecting the sunlight through the window into the dark room by adjusting the angle of the mirror. What do you observe? You see that the objects which are otherwise invisible are illumined by the patch of sun light entering the dark room via the mirror and the window.
The question is: who or what illumines the dark room? The mirror or the Sun?
Suppose we say mirror, can we try the same experiment during midnight; keep the mirror at the same angle or at any other angle and try to illumine. The mirror is not able to provide light. So, we cannot say mirror is the illuminator.
If we say that the Sun alone illumines the dark room and not the mirror, then, what will happen if we remove the mirror? Again, the room will continue to be dark, because if the mirror is not there, with a roof over the room, the sunlight can not directly penetrate in the room and illumine. Therefore, mere Sun alone cannot illumine like mere mirror cannot illumine. Therefore, a combination of both the Sun and the mirror together illumine the objects of the dark room.
Pictorially the above experiment can be summarised as under
So, what are we trying to get out of this experiment. What is the illation here?
Experiment 2 – The “holi” pot and lamp Experiment
Light and place a bright lamp (wick lamp with burning oil) on the surface of the earth within a room which is densely dark. Place a pot having five holes with its mouth down over the lamp. Outside of that pot place (in front of each of the hole), an amala (நெல்லிக்காய்) fruit, veena, musk, good gem and a fan.
Now the question is about the perception of the collection of separate objects. Is it attributed to any of the following viz. Lamp or Oil or Wick or Pot or the objects themselves? What is the significance of the 5 holes and the five objects ? Why only these objects ?
The lamp is not able to directly illumine the objects, because it is covered by a pot with five holes; Therefore cooperation of pot is required in the sense that we need a pot with holes and not just the pot. In a lighter vein, therefore we require a ‘holi pot’.
The pot with holes alone can’t illumine and we require the lamp. The holes without the lamp within, cannot also illumine the ibject.
Same arguments go for the oil, the wick and the objects. None of them are self-illumine too and only those objects which fall within the range of the beam of light that comes out of the holes are perceived.
So, what are we trying to get out of this experiment. What is the illation here?
Well, “Practicals” are over. What did we learn?
Let us get into the details in the blog next week.
We saw in the previous Sloka 3, the vedantic concept of conjoined existence and light in perception of objects and understood that both “being” and “knowing” are nothing but the same (tat tvam asi). In Sloka 4, Adi Sankara throws more light on the “Light”.
Questions
Before we venture into the Sloka, I am going to start this blog with three sets of questions.
Set 1
Can you see yourselves in broad day light ?
Can you see your friend in a crowd in the park in the day light ?
Set 2
Can you see yourselves in a pitch dark room ?
Can you see your friend in the same pitch dark room?
Set 3
Do you need a torch to see Sun in the daytime.
Can you see the stars and constellations on a clear night?
Answers
These are very simple and innocuous questions. Answering these shouldn’t pose difficulties.
Set 1
Yes. I can see myself in broad light.
Yes. I searched and can see my friend in a crowd in the park.
Set 2
No. I cant see myself physically but I know that I am there.
No. I can’t see my friend in the pitch dark room. I need light.
Set 3
I don’t need a torch to see the Sun in daylight. It is all powerful.
Yes. I am able to see stars and constellations on a clear night.
Explanatory Notes for the answers
Now let us amplify the answers given.
Set 1
Suppose if I ask whether you have seen your friend in the crowd, you will have to look around to see whether he has come or not; which means that a process is required. But when I ask you the question, are you there, you do not take any time, or even thinking. Even before the process of thinking starts, “I am here” is an evident fact.
SET 2
I don’t need a light to say that I am inside a dark room since I know that I am there. It is self evident as indicated above. But I need a process and a light to see anyone else.
SET 3
I don’t need an external light to see the Sun in daylight. It is the most powerful light source. It is a “maha deepam”. But the strange fact is I can see the stars which are millions of miles away in the sky on a clear night. Perhaps I have a powerful source of light inside me (a maha deepam) that helps me to see the stars. Maybe ! I don’t know.
Preamble to the Vedic Philosophy behind the “Light”
Apparently in these three sets of questions and answers, the underlying focus is on light and sight. Let us now throw some light on this light.
An object in the world becomes known at a particular time by our special effort. If I have to see my friend in a crowd at the park, it is an event in space and time. I have to turn in that direction and my mind should be behind the eye. Or the eyes will not see. And the light should fall on the crowd; and then a thought should take place in the mind; and that is called vritti pariṇāma, and when that takes place alone, the knowledge of my friend takes place; as an event, in the mind, because of the operation of the sense organ called eye. So, the steps involved in this light throwing process called mano vritti is as under:
1. Some object is there.
2. Light falls on it.
3. You see it through your effort with your eyes.
4. It translates that it is other than you
5. You recognize it through something.
6. It forms a wave thought
7. That gets reflected in a medium to lend existence
The process is nothing complicated. Simple. Isn’t it? But then how do you say “I am here” when you are in a pitch dark room and someone asks you “Where are you?” You even say sometimes “Don’t switch on the light. I am relaxing”. Strange ! Are you self luminous? Exactly. This is called svayam prakāśatvam of ātmā; self-evidence of ātmā; this is a very important concept in vedānta. In India we have people named as Swayam Prakash.
The core of an Individual known as ātmā is not only svayam prakāś but also a “maha deepam” – a great light.
In a lighter vein that is why if we see several Indian movies particularly the historical/mythological ones, you will see in death scenes, a light moves up from the body towards the heaven. We see obituary statements like “The light in our life has merged with the Almighty” even today.
With this introductory understanding that core of all of us viz., the inner consciousness known as the ātmā is compared to a maha deepam (the light like Sun) in, let us proceed toward our goal of understanding the Sloka 4 where Adi Sankara again comes out with simple experiments to drive home the Vedantic Concepts.
To Him in the Effulgent Form Facing the South, whose light, which is Existence itself, shines forth entering the objects which are almost non-existent—to Him incarnate in the Guru who instructs the disciples in the Vedic text “That thou art;”—to Him who being realized there will be no more return to the ocean of samsâra, to Him (Siva) be this bow!
Commentary
From the previous blogs, it is clear that the integration or Aikyam happens as the Paramātma gets into an instrument as “Existence” & “Light” (Paramātma/Isvara & Jiva/Consciousness/Self respectively) or otherwise as “being” and “knowing”.
திருமூலர், திருமந்திரத்தில் சிவன் ஒளி வடிவானவன் சீவனும் ஒளி வடிவானவன். சீவ ஒளி சிவ ஒளியில் கலந்தால் பிறவி நீங்கும் என்பதை, #2681 பதியில்
ஒளியும் உருவமும்
ஒளியை அறியில் உருவும் ஒளியும்
ஒளியும் உருவம் அறியில் உருவாம்
ஒளியின் உருவம் அறியில் ஒளியே
ஒளியும் உருக உடனிருந் தானே.
சீவன் ஆன்மஒளியை அறிந்து கொண்டால், சீவனின் உருவம் ஆகிய உடல் ஒளிந்து கொள்ளும். சீவன் ஒளிந்து நிற்கும் தன் உடலை அறிந்து கொண்டால், சீவனின் பிறவிகள் தொடரும். ஆன்மஒளியின் உருவம் சீவன் அறிந்து கொண்டால், சீவன் உருவம் ஒளிமயம் ஆகிவிடும்.சீவன் ஆன்ம ஒளியில் தோய்ந்து நின்றால், சீவனுக்குச் சிவன் அங்கு விளங்குவான் என விளக்குகிறார்.
Now let us see the meaning of the Sloka in detail
First Line: यस्यैवस्फुरणंसदात्मकमसत्कल्पार्थकंभासते साक्षात्तत्त्वमसीति
यस्यैव स्फुरणं (Yasya-Eva sphuraṇaṃ):
Here it means the throbbing/pulsating/vibrations of THAT alone, implying that of the pure Consciousness (Eternal Awareness) which is nothing but paramātmā’s sphuraṇaṃ (Recollect the vibrations from the emptiness when we explore matter as per modern science as explained in the previous introductory blogs)
सदात्मकम: manifestation in the world is sadātmakam is in the form of Existence, in every object. paramātmā‘s manifestion in the world is in the form of ISness in everything. ISness part is paramātmā – the formless; pure, all-pervading ISness is the manifestation of paramātmā.
असत्कल्पार्थकं: asat means non-existence & kalpa means as good as or almost; artha means object of desire. And where is this manifestation available? – located in/manifested in the medium of artha; artha means every object; And what type of object? असत कल्प asat kalpa; Asat Kalpa means Mithya; an unreal thing is called asat kalpa.
भासते(bhāsate):
bhāsate means is experienceable for all (appear in the mind). It is exactly like the sunlight is experienceable for all of us and upon every object as reflected sunlight; manifest sunlight is experienceable on every body. Similarly, vedāntaḥ says when you say table IS; we are experiencing the formed chair, which is soaked in formless existence.
We just saw यस्यैव स्फुरणं सदात्मकमसत्कल्पार्थकं भासते – that paramātmā’s vibe is always experienced by all in every “otherwise as good as non-existent” object of desire as a reflection of the all-pervading pure ISness, the eternal formless Existence
Now the question is: How can I experience that existence in its pure form? I am experiencing the Existence; along with object, adulterated existence; I am enjoying, but I want to appreciate or experience unadulterated pure ISness; the formless, eternal, all pervading existence.
Then the Upanishad says, साक्षात्तत्त्वमसीति (Saakssaat-Tat-Tvam-Asi-Iti): that pure Existence you will never experience. You can experience only adulterated existence; the pure existence cannot be experienced;
त्तत्त्वमसी: Why cant Pure Existence be experienced? ? tat tvam asi; pure existence is none other than you; What type of You? The formless consciousness principle; “You” means not the body, body is also not pure existence; body is adulterated existence with body nama rupa; When I say You, you cannot take the mind also; mind is also not pure existence; it is existence associated with mind nama rupa. You cannot even take the thought because thought is also not pure existence; but it is existence associated with thought form. Then what type of You? You, the pure consciousness, which is the experiencer of the thought, which is witness of the body; witness of the mind; witness of the thought. That I, is the sākṣi caitanyam, am the pure existence; And the sākṣi caitanyam is called jīvātma; and Aham, the sākṣi caitanyam jīvātma eva suddha satta rupa paramātma asmi. This is called Aham Brahma Asmi.
साक्षात्त: And how will it be? the pure existence and consciousness without any nama rupa; how will it look like? I am not able to conceive at all. Better you do not conceive. If we conceive, again it will become an object, associated with some nama rupa. If you need some examples which are nearest to the pure existence-consciousness, we have only two examples:
one is the space; space is not pure existence-consciousness; but it is the nearest example for pure sat chit ātma; that is one example.
The second example is: You in the deep sleep state is the nearest example for pure existence-consciousness without name and form.
And therefore, try to conceive of space; try to conceive of yourselves in deep sleep; And similar to that is I; the pure existence-consciousness. And what is the significance of the word, sākṣāt? It has a very important technical significance, normally when we describe something, the words give only the indirect knowledge; that is called verbal knowledge; indirect knowledge and has to be converted into direct experience later; the book knowledge is converted into experiential knowledge; that experiential knowledge is अपरॊक्ष ज्ञानम् aparokṣa jñānam. Normally, words give indirect knowledge which has to be converted into direct knowledge, by effort. This is our general experience. Here Śankarācārya says in the case of Brahman, these two divisions are not there; because paramātmā is Existence; Existence is consciousness is all the time self-evidently experinced;
वेदवचसा यो बोधयत्याश्रितान् : And Śankarācārya says that this is what is the Guru told through Veda “Veda-Vacasaa Yo Bodhayaty”. The Guru directly reveals to you with the help of Vedas that paramārtha which is nothing but “You”. Guru has the knowledge, he did not get through intuition, वेद वचसा veda vachasa; He got it through the vedas, taught by his guru; And how did he get the knowledge? Not thru intuitution; by śabda pramāṇa handed down by the guru; when did the whole thing start? it started when the creation started; and when did creation start; अनाश्रधः anādi; and therefore as anadi as the creation, is the parampara of teaching. This teaching tradition is also anādi; with the help of this tradition, the guru reveals; that is why in our tradition, always the śāstra or parampara is given more importance than the person; in our tradition, no single आचार्यः ācāryaḥ is given more importance;
So far in the first two lines we have learnt what Adi Śankarācārya was saying. Now what do I get out of this knowledge? Till now I thought that I am the physical body, the formed body, now I have learned that I am not the body with consciousness, but I am the consciousness, temporarily functioning through the body. Not only I am the consciousness, lending sentiency to the body, I am the existence lending existence to the world also. Now where am I? I alone give two things; caitanyam to the body; existence to the world; And having given these two, the body becomes subject, world becomes object, all the transactions takes place, All the transactions are possible because I lend Sat to the world, and I lend Cit to the body; you imagine dream. In the dream individual, I alone lend consciousness to the dream individual. I alone lend existence to the dream world; Lending Sat and Cit I allow the dream-drama to go on. Similarly, by lending Sat and Cit, I allow the world drama to go on. Remember the first Sloka viśvandarpaṇa dṛśyamāna nagarī tulyaṃ nijāntargataṃ.
The next question that automatically comes to or mind is What is the advantage of this vision? To answer this question, let us see the third line and understand what the Acharya is trying to convey.
यत्साक्षात्करणात: Śankarācārya says; yassākṣātkaraṇāt; Yath again means paramātmā, paramātma sākṣātkaraṇāt, by this अपरोक्ष ज्ञानम aparokṣa jñānam, this direct knowledge of paramātmā, that I am the सत्त्चदात्माः satcidātmāḥ, the advantage is:
पुनरावृत्तिर्भवाम्भोनिधौ Punaraavrttir-Bhavaam-Bho-Nidhau): No more Reappearance in the Ocean of Wordly Existence
(Punaraavrtti) = Return, Reappearance, Re-Birth
पुनरावृत्ति न भवेत punarāvrittīḥ na bhavet . There is no question of punar janma itself for that jnani. punarāvrittīḥ is not there for that jnani. Where?
भवाम्भोतनधौ bhavāmbhonidhau. – भव (Bhava) = Worldly Existence; भोस् (Bhos) = A particle of sorrow; निधि (Nidhi) = Sea. It means the ocean of becoming, the ocean of change, the ocean of अत्स्र्, जार्ते, वधयर्े, द्धवपररणमते, अपक्षक्षर्ते, द्धवनिर्तत asthi, jāyate, vardhathe, vipariṇamate, apakṣiyate, vinaśayati; in that ocean of change, this person is not born;
Thus, this Sloka brings out the Maha Vakya Tat Tvam Asi clearly.
From the previous blogs we understood the concepts behind the word Existence and Light viz., “Being & Knowing” – The Tat and the Tvam parts; the Paramatma and Jivatma. We saw with examples of an existing Table and analysis that both are two kinds of emptiness. We can say that there are two kinds of emptiness; one called being and the other called knowing. What is the difference between the substance of vibration (being) and the substance of knowing? Where is the line between these two emptiness.
Initially, we may think that the line between the two emptiness is just outside us. As we contemplate and meditate with the help of a Guru, we will experience that there is no dividing line: It is not there. This is the great discovery of the nondual (advaita) understanding. The reality i.e, the emptiness of the knowledge of pure consciousness (I) called time and the reality of emptiness of the matter as the substance of vibration (you the object) called as space are empty and identical. These are two different shades of water colors on the same paper (like the two parts of the faces in the art work done by my 8 year old grandson in the image shown above). This is an experiential recognition as we meditate on the subject. This is called the Jivatma-Paramatma Aikyam.
So jīvātma is pure Consciousness, paramātma is pure Existence. Then vedāntaḥ says this pure Existence which lends existence to the world, this pure Consciousness which lends consciousness to the body, both this pure Existence and pure Consciousness are one and the same. So, Existence is Consciousness; Consciousness is Existence. And it is this Existence-Consciousness which makes the body sentient; and which makes the world existent. And this recognition of the oneness of the existence and consciousness is jīvātma paramātma êkya jnānam, and Śankarācārya says, whichever Guru manages to successfully communicate, this identity of this pure Existence and Pure consciousness, to that Guru, who is Dakṣiṇāmurty., My namaskarams. This is going to be the essence of this third Sloka which we will see in the next blog.
Here are the pictorial representations of our learning on Sat & Cit (Existence and Consciouness) (Courtesy: vedantastudents.com)
In the previous blog we saw that there are two ways of perceiving an object like the example of the table. “ I see it and therefore the table exists” and “the table exists and therefore I see it”. According to Adi Sankaracharya’ Advaita philosophy, knowledge of the world is knowledge of the thoughts of the objects of the world, or viṣayākāravṛittijñana. When knowledge is thus based on the modification of the mind, the objects will definitely be external to you. The knowledge of the world, being viṣayākāra vṛitti, is therefore obtained through the senses. Therefore He also advocates that yad-dṛśyam tat naśyam—that which is perceivable is perishable. I was reminded by my “Twitter Friends” of a wonderful Tamil proverbs that reflect this: விண்டவர் கண்டிலார்….கண்டவர் விண்டிலார்; கண்ணால் காண்பதும் பொய் காதால் கேட்பதும் பொய் தீர விசாரிப்பதே மெய்
Nevertheless we also understood that we need both “Existence” and “Light” for our knowledge of the objects and hence the world.
Light
From the scientific perspective, we know that light is an energy radiation. No single answer to the question “What is light?” satisfies the many contexts in which light is experienced, explored, and exploited. The physicist is interested in the physical properties of light, the artist in an aesthetic appreciation of the visual world. Through the sense of sight, light is a primary tool for perceiving the world and communicating within it. Light from the Sun warms the Earth, drives global weather patterns, and initiates the life-sustaining process of photosynthesis. On the grandest scale, light’s interactions with matter have helped shape the structure of the Universe.
Vedantic Treatise on Light
Imagine a situation where you are just entering a room and the light goes off. Do you need light to identify the objects in the room? Yes, surely. Remember you are an object too. Do you need light to identify yourselves? No. Why?
When we discuss this topic, one important Eka Sloki (Single Sloka) of Adi Śankarā is to be understood. Adi Śankarā answers these two questions by a single sloka. The Sloka is presented as a dialogue between a teacher (Guru) and student (Sishya), in response to a question by the student on realization of self. The Sloka, its Tamil & English Translations are given below:
Guru: How do you see (What is that light/power which helps you see?) Sishya: I see with the help of sunlight
Guru: How do you see in the night? Sishya: I see with the help of a lamp
Guru: Let that be so. How do you see the light? Sishya: With my eyes.
Guru: How do you see when tour eyes are closed ? Sishya: It is with my intellect
Guru: What helps you see (know) that intellect? Sishya: This is me (me as pure consciousness)
Guru: (Indeed) You are that supreme light Sishya: I realize that I am (immediate experience for the disciple)
So, the following facts about the “Light” have to be understood:
1. “Light” is not a part, product or property of the object
2. “Light” is formless
3. “Light” is independent, enlivens the object and makes it sentient.
4. “Light” is beyond the object and is “Sarvaghataha”.
5. “Light” will be there even after the object is destroyed. Once object goes, “Light” is not recognizable as the recognizing medium is gone
Light is Cit, the Chaitanyam
Let us go back to the previous blog where we saw that an object in the ultimate analysis of matter, either through the inward looking Vedantic route or through the outward looking scientific route (as explained in the blogs that covered Sloka 2 on Creation) is nothing but emptiness which takes the shape of vibrations and comes into existence. If this vibration is not known then we will not know that it “is”. So there is also this knowing. To visualise this knowing we add a spatial reference to it. If we further contemplate on this existence of this vibration suspended as it were in the “knowing” spatial field, we learn that this spatial knowing field is also empty of objects. This is the second kind of emptiness: the emptiness of pure consciousness. This emptiness is “cit” चित् (chaitanyam) is pure (independent from body & mind) and is the Jivātma, the Self-awareness त्वम् (Tvam) and at the worldly level is known as visibility (bhaati भाति)
We saw “sat” Existence earlier. We now saw “cit” Light. In either of these two studies, there is a basic question that is not addressed yet and needs to be looked into. That question is “How have existence and light come to be conjoined with all existing things?”.
The answer to this question will come up in the next blog.
1. What is that ? That is a table. That table exists in that room.
2. How do we know that ? We know because we EXPERIENCE the table. Please note that a non existent table cannot be experienced by us. So the “IS” statement about the table is endowed with Existence which is proved by our experience.
3. How do we experience the table? By seeing.
4. How do we see ? We see through our eyes.
5. What happens when you see? Here are two possible explanations:
1. There exists a table and there is light available for us to see the table. The light is the manifest and the table is the manifesting medium for the light. Note that when the manifest, the light is removed, the table does not appear to exist. When we remove the table, the surviving light is not re-cognised, not because of its absence, but because of the lack of a manifesting medium. So, for an object to manifest, we need two basic inputs. The existence and light. when light rays fall on retina, light rays are carried via optical fibres and the image is projected on cerebral cortex. An inverted image is formed; this can be termed as sensation. Brain then tries to understand the image with the information it already has and tries to interpret the image by giving a meaningful suggestion. Here the suggestion given is ‘this is a table’. So, a sensation and a meaningful suggestion (together called as perception) defines that object called Table. This is one perspective.
2. Our shāshtra-s explain this in a slightly different way. Our shāshtras say, that mind travels through senses up to the object, touches it, feels it and then gives meaningful suggestion. The explanation is based on mental level.With this in mind, when mind senses anything via five senses, it immediately tries to find a meaningful explanation and tries to arrive at conclusion. When the object is not clearly perceived or seen, mind tries to correlate it with the nearest object that is stored in mind. Mind keeps imagining until it reaches an acceptable conclusion. It superimposes the nearest image on the unclear object. This is the second perspective.
Whichever perspective is followed, one thing is very clear and common to both viz., we need light and an existence to categorically say that an object exists.
Let us understand Existence first
Features of Existence
Existence is a mystery for philosophers; And vedāntaḥ has got a unique perception regarding the nature of existence.
Adi Sankara makes it clear that Existence of a sentient object (table in our example, a pot, a rope or the World) is nijaanthargatham. Remember the first Sloka (Viswam Darpana …). It has its being only in this atman alone. So when you see an object, the object consciousness is atma. An object (pot, chair, world etc) cannot reveal itself to me unless the object consciousness is present. So when I say table , it means the table consciousness is. This ISness is the satta, the sat Atma. The true Atma. This “IS” is different from the normal “is” which we always associate with time. When we say an object exists, the existence in our buddhi is in respect of time. Whereas in the case of ISness, the Consciousness IS (consciousness Existence) is fixed and objects are the variables (pot, chair, world etc). These variables does not exist in the absence of my consciousness Existence.
This consciousness Existence is presented by vedāntaḥ with features, which are exactly like the description of consciousness. Let us see them now:
1. An object exists because I experience its Existence. Hence Existence is not a part, a product or property of the world of objects. When I say the table is, the “IS”ness is not the property of the table. IS not part of the table. It is not even a product of the table. But it is something experienced by me; because I say it IS the table.
2. Existence is an independent reality. Existence pervades and makes every object existent.
3. Existence is not limited by the boundaries of the object. When you say table IS, vedāntaḥ says ISness is not only in the table, it extends beyond the table. It is all pervading sarvagatam; this is the third.
4. Existence exists even after the destruction of the objects which it enlivens; Which means what? ISness will continue to exist, even after the Table is destroyed. Table goes. ISness of the Table does not go. Existence is eternal nityam.
Existence is Sat ; Existence is Tat
Therefore, “IS”ness is not a property of any one particular object; all objects share this in common. It has no objective definable qualities. This is the first kind of emptiness as we meditate on isness. This emptiness takes the shape of vibrations and comes as “existence” within the time and space domain. Contemporary physics confirms this if you look into the nature of matter i.e., when we explore matter right upto sub atomic particles and below, right to the end (remember the introduction to the second Sloka where we started with the God Particle experiment).
Now the question is: how can I appreciate the pure existence and consciousness without association with any object or body ? I am able to appreciate them along with object and body. I am able to appreciate existence with object; I am able to appreciate consciousness with body. Once the object is removed, and the body is removed; pure formless existence consciousness survives, the sāstras say. How can I appreciate that pure existence consciousness?
The sāstra says: you will never be able to appreciate the existence-consciousness. Once you remove the world and body, you will never be able to appreciate, because your appreciation is invariably along with an object or body. Pure thing; you can never appreciate; You know what is the reason; the Upanisad says, it is because you yourselves are that pure existence-consciousness, it being the very subject itself, it is never available for objectification.
In vedantic parlance this is called “sat” – the self Existence feature of Paramatma (Brahman) or तत् (Tat) and at the worldy level is known as “asti” अस्ति – Existence.
This sustaining factor of cognition, the Satta, the ISness, that satta is responsible for everything that exists in space and time. Therefore the senses and the cognition and the objects of cognition all of them have their being in Consciousness which is self existent. Why is it self existent? Consciousness is self revealing and therefore self evident and what is self evident means self existent; means that it IS. Consciousness is self revealing or the revealer. Like sun is the revealer for objects. It does not do any action to reveal. Its by nature a revealer. It reamins revealing all the time.
This leads us to the second vital link – the revealing aspect – The light.
In a lighter vein “We will not take the Light lightly”. We will throw more light on this “Light” in our next blog.
