Silent Thunder

Chapter Three.

‘SELF’ IN THE LIGHT OF UPANISHADS.

The fundamental teachings of Sanathana Dharma, popularly known as Hinduism, are based on three scriptural texts collectively called as Prasthana Thraya. They are 1) Bhagavad Gita, 2)The Upanishads,and 3) Brahma Sutras. They are interpreted in different Vedanta systems according to their stand points. The Vedas which are primary scriptures for Hinduism are not included in Prasthana Thraya because the Upanishads are part of Vedas As the Vedic teachings reach their logical culmination in the Upanishads, their inclusion  serves the purpose of formulating a systematic tradition. Perhaps this is the reason why Upanishads are called the Bible of Hinduism.

If a man can not afford to study all the hundred and more of authenticated Upanishads, it will be enough, (it is declared in Mukthikopanishad, as preached by Bhagavan Sri Ramachandra to his disciple the mighty Hanuman.) if one reads  Upanishad of Mandukya. Sri Shankara Bhagavadpada says that Mandukya Upanishad contains the quintessence of all the Upanishads. The unique feature of Mandukya Upanishad lies in this that while all  other Upanishads deal with the several phases  of Vedanta, such as Religion, Theology, Scholasticism, Mysticism, Science, Metaphysics and Philosophy, Mandukya  deals exclusively with Philosophy, as defined by most modern authorities.  The three fundamental problems of philosophy, according to this special treatise are 1) the nature of external (material) and internal (mental) worlds: 2) the nature of consciousness; and 3) the meaning of causality. There is nothing more for philosophy to do. While it shows how the most advanced modern sciences and modern philosophers are approaching its conclusions, it gives the world of our own times its central doctrine that partial data give partial truth, whereas the totality of data alone can give perfect truth. The ‘Totality’ of data we have only when the three states of waking, dream and deep sleep are coordinated for investigation. The best preparation for the study of Vedanta philosophy is training in scientific methods, with a determination to reach the final goal. ‘Stop not till the goal (of Truth) is reached’.

During the period 16th to 18th century, it appears, that the scientists have chosen the world of objects for their field of inquiry, while the ancient Rishis chose ‘Life’ as   their theme of investigation. Till the beginning of 20th century, Science and religion were at loggerheads, as we have seen the crucifixion of great scientists like Galileo.  However with the advent of Nuclear physics and with the break up of Atom, and consequent discovery of its contents to be nothing but electric charges in motion, even the great scientists like Eddington, James Jeans, and Heisenberg (of the famous theory of indeterminacy, and quantum mechanics), have started declaring that physics or physical sciences can hereafter develop by subjective analysis of mind. (These ideas are from the discourses of Swami Chinmayananda on Isavasya Upanishad.).

Our ancient Rishis divided the world of objects into those with form; sound; smell; taste and or touch. Besides these, we know nothing of the world outside. We all know that a mere physical body  will not move, grow, or act unless there is some force, or some life principle, that directs the sense organs in the physical body. A dead body can no more smile, eat, or walk, think or feel, smell or taste. Whenever the life principle, the entity that gives Life, or liveliness to the physical body, leaves the body, the body falls down and in a short time starts decomposing into the very elements from which it had come. This life centre in each one of us, the ego -centric individual or entities called Jiva, is the sacred spot from which all activities emanate. This spiritual centre, the divine spark of life, responsible for all actions whether physical or mental, also called as  Conscious principle, is technically called as Atman in Vedanta i.e. philosophy propagated  by ancient Rishis of Sanathana Dharma.

Now let us recall our arguments that followed our line of   thinking in the first chapter, regarding our enquiry into the fundamental question of who am I? After the death of the human beings, body will remain and appear like the same for some time.(This is also the state during dream/deep sleep)  But the body in that condition after death does not use such usages as, ‘I am present’, I am eating, ‘I am speaking’; etc. Then we come to understand that the object known as ‘I’ is not present in the body. It has left the body and gone somewhere else. From this, we deduce that the object/thing identified by the word ‘I’ is present in the observable body at times, and not present at some other times and goes away at the time of death.”

Now let us examine both the statements. This is the most fundamental aspect of our inquiry as ‘Who am I? ‘And if the foundation is not properly laid, the entire super structure collapses like a pack of cards. So the entity which is identified by the sound ‘I’ (and which stays in the body as long as it lives and leaves the body when it is dead, the life centre, the divine spark of life), is technically called as Atman in Vedanta. Hence we have to come to a definite conclusion that:

I = Atman.  Both I, (Self) and Atman are one and the same. Only the Language differs.

Not one that knows anything of the philosophy of the Upanishads can be said to be ignorant of the place that Mandukya Upanishad with its Karika occupies in it. Mandukya Upanishad, like other Upanishads discusses the problem of Ultimate Reality/ Truth, the knowledge of Brahman or Atman. The goal of existence is its theme. Mandukya Upanishad as such contains only twelve mantras/slokas.  Because of its brevity, students find it difficult to understand its entire import without sufficient explanation. Therefore Sri Gaudapada, Sri Adi Sankara’s master’s master, wrote a Karika, for expounding the full import of Upanishad mantras. Let us study the Upanishad along with Karika. (Karika is different from commentary. While commentary gives full length description and explanation of every word and term of mantra, karika gives explanation for those terms about which he is primarily concerned.)

“Harihi Om. Om ityetadakshara-midam  sarvam Tasyopavyakhyanam

bhootam bhavad-bhavisyaditi Sarvam omkara eva;

Yacchanya trikalateetam tadapyomakara eva”. (1)

Harihi Aum. Aum, the word, is all this. A clear explanation of it is the following. All that is past present and future, verily, is Aum. That which is beyond the three periods of time is also, indeed, Aum.

The declaration that all this is AUM is like a blast of Truth, rather a Thunder from the silent sky. ‘Idam’ signifies all that is near and perceptible, or observable including this body , these objects which constitute the world around us. In Bhagavad Gita, Sri Krishna Paramatma declares:

Idam sareeram, Kounteya! Kshetramityabhidheeyate;

“Yetatyo vetti, tam prahu! Kshetrajna Iti tad vidah! ”

This body is called field and he who knows this is (Atman),.the knower of the field ( 13ch./1sl. )

Seeing the face of student getting perplexed and unable to grasp the import of such a blast of Truth, a silent thunder, the master condescend to explain that ‘All that is past, present, and future is verily Aum and that which is beyond the three periods of Time is also indeed Aum. Shankara Bhagavadpada comments that the declaration explains the ultimate relationship between Aum and Brahman. The phenomena of the world consist of ideas or the mental states. Ideas depend upon words for their expression. The utterance of the word ‘Aum’ (A U M) gives the clue to pronunciation of all words or sounds used by human beings. The various parts of vocal organ used in the utterance of sounds come in contact with each other while pronouncing the word ‘Aum’. You only have to open your mouth to pronounce ‘A’. You have to bring your lips closer to utter ‘Vu’. When you pronounce ‘Ma’ your mouth gets shut up.  Therefore, Aum is the matrix of all sounds which in their diversified forms give rise to words used in language. Aum is the substratum of the entire illusion of world of speech, such as Prana, etc. which only modifications of speech are, and as such they can not be conceived of without names. As again, names are nothing but different   manifestation of Aum, Aum is verily of the same essential character as Atman for it is the name of Atman. The name and the thing indicated by it are identical in as much as both are mental. Therefore all mental manifestations (i.e. the objects denoted by them are identical with the sounds associated with them.) cannot exist apart from Aum

All that is past present and future is verily Aum, meaning the entire world of objects cognized by our forefathers, by us, and by our children, the entire world has but one substratum, which is unchanging in all the three periods of time and is represented by the symbol and name ‘Aum’. That which is beyond time, is the very divine spark of life ’Atman’, because of which, this assemblage of body, mind or intellect functions as though it is a vibrant and dynamic being. Then Aum represents in its symbolism, as well as in its syllabic significances, not only the manifest world of plurality, differentiated by names and forms, but also its substratum, the un manifest non dual Reality.

“Sarvam hyetat Brahma aya-matma Brahma soyamatma

chatush-path.”                                       (verse 2)

All this is verily Brahman. This Atman is Brahman. This Atman has four   Quarters.  (Parts)  All that has been said to consist merely of Aum as discussed above is Brahman. The self is Brahman. Here we are getting the direct meaning of Atman, also identified as identical with self, which is the same as ‘I’, Aham, the central part of our investigation. We know definitely that I (Aham) = Atman. Now we have to come to the stage that Atman = Brahman, the ultimate reality as per Sanathana Dharma.

Now let us turn our attention to understanding the significance of Atman. The great   Rishi of Mandukya Upanishad thunders from the heights of silent Himalayas, summarizing his transcendental   wisdom as “All this is verily Aum” (In the first mantra) and all this is Brahman. (Second mantra).  Thus we can realize that Aum is Brahman. Aum not only indicates the spiritual centre, in the individual (ego-centric jeeva), but also represents the total spiritual Reality. (Brahman in scriptural language). The names and forms constituting the world are mere superimposition upon the all pervading   Consciousness.

This scriptural declaration, “Ayam Atma Brahman” is one of the four Mahavakyas, the four pillars, upon which the entire edifice of Hinduism is built. The other Mahavakyasare: Aham Brahmasmi; Prajnanam Brahma and Tat twam Asi.

Sri Shankara Bhagavadpada, explaining the second Mantra, says *1 “The word ‘this’ meaning that which appears divided into four quarters, (Viswa, the waking state; Taijasa, dream state; Prajna, Sushupti or the state of dreamless sleep and Thuriya, which is the same as Brahman or Atman,), is pointed out as the inner most Self with a gesture by placing the hand on the region of heart which in popular belief is the seat of Atman”. Readers please pause, think and try to understand the significance of each and every word. Do not run away. Where will you go? Running, running and running! All through the present life and previous innumerable births, you are running from cradle to grave. Have you at least understood who you are? Where from you have come and what for?

‘This’ is a pronoun to indicate the nearest object in contrast to ‘That’ which is far away. You are running utilizing your entire energies to get ‘that’ .not knowing that ‘that’ is very much nearer to you. Nay! Nearest to you, your inner most self.

In this connection I remember a story as told by Mullah Nazeeruddin. He climbs on a donkey with a long stick, at the end of which sumptuous green grass is tied and holds the stick with grass in front of the eyes of donkey, keeping a slight distance between the mouth of the donkey and the portion of the stick where the grass is tied. Seeing that the grass is just a few inches away, the donkey steps forward and along with it the stick with grass also moves forward, since the stick is held firmly by Mullah Nazeerudden sitting on the donkey. It runs till it gets exhausted and collapses.

This Atman has four quarters, like one rupee is made of four twenty five paisa coins, (or a Dollar made up of four twenty five cents coins). A quarter rupee is merged with half rupee, half rupee into three fourths rupee and three quarters ultimately is merged into a full one rupee. The four quarters are imagined in Atman, (which we will come to know later, can not be divided at all.), to facilitate the under-standing of the pupil. The knowledge of the fourth, (Thureeya), which will be the same as Atman, which again is our object of enquiry, ‘I’, is realized by means of merging the three states in it. That is to say that Viswa is merged in Taijasa, Taijas in Prajna and finally Prajna is merged in Thureeya.

Jagaritasthano bahishpragnah saptanga, Ekonavimsati-

mukhah sthoolabhuk Vaiswanarah prathamah padah(verse 3)

The first quarter (pada) is Vaiswanara, whose sphere of activity is the waking state, who is conscious of external objects and whose experience consists of gross material objects, which constitute the Universe around us. In the waking state the Self; (Atman) identifies itself with the experienced in the waking state. You and I, (i.e. the waking personalities) are the experienced, as you and I only experience the gross objects in the world around us. ‘Bahirprajna’ i.e. who is aware of the objects other than himself. The meaning is that the consciousness appears, as related to outward objects on account of ignorance. (Avidya / Maya). Consciousness, (The nearest English word, which is being widely used both by western philosophers and also our Indian philosophers of post 18th century) or Prajna, really speaking is identical with Self’ It can not be related to external objects because nothing exists outside consciousness. Owing to ignorance, the mental modification objectifies itself into what are called material entities, ego, and non-ego. These material objects do not possess any independent existence. Both the mental modifications and its objects are imagined in Atman. From the stand point of Atman, it does not experience any object external which is totally non-existent.

*2 The unit of life is experience and experience consists of three main factors, the experiencer, the experienced, and the relation between the experiencer and the experienced, called ‘Experiencing’. The scientists of the materialistic world have taken up for them-selves the world- of- objects as their field of enquiry, while the religions and philosophy have taken up the world-of-subject for their enquiry.  During their enquiries in the inner world, they came to recognize “the three facets of life”, the waking, the dream and the deep-sleep. In these three planes of consciousness, we also find that, in each one of them we act differently as though we in ourselves are three different entities. The ‘waker’ in us is different from the dreamer in us, and the sleeper in us is a yet a third entity different from the ego we associate ourselves both in our waking and dream states.

Sri Ranganadhananda Swami, the former President of Ramakrishna Math and Mission, says “the self as expressed in the waking state is given the name ‘Vaiswanara’, Atman manifesting in you and me as waking self. He is called so because he leads all the creatures of the universe in diverse ways.

“Svapnasthano-antah-prajnyah saptanga, ekonavimsati

mukhah praviviktabhuk-  Taijaso dvitiyah padah.” (verse 4)

*1 The second quarter (Pada) is called Taijasa, whose sphere of activity is dream, who is conscious of internal objects, and who experiences subtle objects. Sri Shankara Bhagavadpada explains that the waking consciousness, being associated as it is with many means, and appearing conscious of objects as if external, though in reality they are nothing but states of mind, leaves in the mind corresponding impressions. These impressions are subsequently reproduced in the form of dream objects. External objects are creations of mind. In fact we are not conscious of external objects independent of mind. The waking consciousness leaves in the mind corresponding impressions. The mind in dream without any of the impressions left on it by the waking consciousness, like a piece of canvas with the pictures painted on it, experiences the dream state also as if it were similar to the waking state, due to its being under the influence of ignorance (Avidya, or lack of proper knowledge) desire and the tendencies generated in the mind by the activities of waking state. Taijasa means light. In the light of Atman you see objects tangible as Energy, since there will be no external light in the dream state.

“Yatra supto na kanchana kamam kamayate. Na kanchana swapnam pasyati tat sushuptam; Tat sushuptasthana ekeebhuta prajnanaghana Eva-anandamayo hyananadabhuk chetomukah  Prajnya-striteeyah padah.” (verse 5)

In the state of deep sleep, the sleeper does not desire any objects nor does he see any dream. The third quarter (Pada) is the Prajnya, whose sphere is deep sleep, in whom all experiences become unified or undifferentiated, who is verily, a mass of consciousness entire, who is full of bliss and who experiences bliss, and who is  on the path leading to the knowledge (of the two other states).

The Self, identifying itself with this state of experience in the world is called Prajnya and is the third quarter of Atman, (the Self). The perceiver in the waking and dream states, who always experience subject-object relationship, is absent in Sushupti, i.e. dreamless sleep state.   All that we know of the world- of- objects is the sum total of the reports gained by us through our five sense organs. Sleep is a condition where in the mind and intellect retires and therefore is a state of living in which all these apertures are also closed down. In short, the only thing we know in deep sleep is that “we have no knowledge.” The mantra says that it is a state wherein “the sleeper does not desire any objects, nor does he see any dream.” At this state of experience, our entire consciousness has become a homogeneous mass of awareness. (Prajnyanaghana) This state is considered as a state of bliss, because none of the causes that create our mental agitations during waking and dream states are present there.

“Esha sarveswara esha sarvajna esho antaryamesha

Yonih sarvasyaprabhavapyayau hi bhutanam.”(verse 6)

This is the Lord of all; knower of all; controller within; source of all; and this is that from which all things originate and in which they finally disappear. Sri Adi Sankara comments on this sloka as*1 “This in its natural state, is the Lord of all. All that is to say, of the entire physical and super-physical universe. He (Isvara) is not something separate from the universe as others hold. (The dualists). He is omniscient because He is the knower of all beings in their different conditions. (The Atman is the witness of the past, the present and the future as well as three states. Knowledge of the three states implies the common knower of all.)  He is Antaryamin, that is, He alone entering into all, directs every thing from within. Therefore He is called the origin of all because from Him proceeds the Universe characterized by diversity. It being so, He is verily that from which all things proceed and in which all disappear.”

Sri Gaudapada, Shankara’s parama Guru and a direct disciple of Narayana of Bhadrinath, the Purushoththama, wrote Karika explaining, important aspects of Mandukya Upanishad. Mandukya Upanishad is not considered as complete without the karika of Sri Gaudapada. Gaudapada takes up the preceding six mantras of Upanishad and comments upon them as follows: “Visva (the first quarter) is he who is all-pervading and who experience the external (Gross) objects. Taijasa (the second quarter) is he who cognizes the internal (subtle) objects. Prajnya is he who is a mass of consciousness. It is one alone who is thus known in the three states.”

Sri Adi Shankara comments on the above as:

*1 “That Atman is (as witness) distinct from the three states (witnessed)  and that he is pure and unrelated, is established by his moving in three states, in succession, and also on account of the knowledge, ‘I am that’ resulting from the experience which unites through memory.” As common men can not realize the Ultimate Reality, which is beyond all categories of time, space and causation, it is sought to help them to do so by means of a symbol. The symbol selected by the Mandukya Upanishad as well as other Upanishads is AUM, the word of all words. Aum consists of three sound symbols, viz., A, U, and M. These three denoting the gross, the subtle and the causal aspects of Brahman have been equated with the three states mentioned above, which contain the totality of man’s experience. The method adopted by the Upanishad and followed by Gaudapada for arriving at Reality is to analyze our experience, in all the three states.

“Sa Atma,Sa vijneya”; Thus thunders the ancient Rishi of Mandukya Upanishad from the silent heights of Himalayan wisdom in the seventh mantra of the Upanishad.  No where in the literature of philosophy, at any time and in any language, has the reality, the Atman, has been so beautifully described embracing itself all its pregnant     implications, through the suggestiveness of the words in the language as      we have here.   The seventh mantra is given below:

“Nantah  prajnyam  na bahishprajnyam   nobhayatah prajnyam  Na prajnyana- ghanam  na prajnyam  naaprajnyam. Adrishtam – avyavaharyam – agrahyam alakshanam–achintyam_avyapadesyam–ekatma-pratyayasaram  prapancho pa samam santam Sivam  advaitam chaturtham manyante sa atma sa vijneyah.” (verse 7)

It is not that which is conscious of the internal subjective world, not that which is conscious of external world, nor that which is conscious of both, nor that which is a mass of consciousness, nor that which is simple consciousness, nor is it unconscious. It is unseen by any sense organ, not related to any thing, incomprehensible by the mind, unthinkable, indescribable essentially of the self alone, negation of all phenomena, the peaceful, all bliss and non-dual. This is what is known as the Fourth (Thuriya). This is the Atman and this is to be realized. (‘Consciousness’ as the nearest English word is used.)

*2 The Supreme Being can not be described by language, since language can express itself only by describing the qualities, the properties, the actions, etc., of the objects described. In the Eternal Factor, (The Ultimate Truth about Atman), neither qualities nor action can, however, be predicated. In case we describe the Supreme Reality as having any property, certainly we will, thereby be pulling down the Infinite to the finite level: the Immortal to the base level of mortality!

The objectified world is perceived by us through our organs- of- knowledge and the world of thoughts and ideas are cognized through the instruments of our mind and intellect. The entire world with which we are aware of, including the very instruments through which we cognize the objects, thoughts and ideas in our day- to- day existence in life, all fall under the category of the world of objects. The subject is the Eternal Factor, the Life Force, and the Divine Spark. (This is technically called as Atman). It is Pure Consciousness, Pure Knowledge

Dexterously using a language of negation, the Rishi has provided the seekers with an exhaustive and complete definition of the Eternal Truth factor, the Atman that vitalizes all living beings. By saying ‘Not    that which is conscious of the internal subjective world’ it is evident that Thuriya is not the dream. Hence Atman is not the dreamer. ‘Not that which is conscious of external world’ means that Thuriya is not the waking state ego, the Vaiswanara. By the statement that Thuriya is ‘not a mass of consciousness’, it is denied that it is the condition of deep sleep. Thuriya can not simultaneously cognize the entire world of consciousness.  Lastly by the statement that it is ‘not unconsciousness’ it is implied that Thuriya is not insentient or of the nature of matter.

Hence Thuriya (Atman) is ‘unseen,’ (It can not be recognized by any organ of perception), it is ‘incomprehensible’. Thuriya can not be apprehended by the organs of action. Alakshanam means ‘uninferable’ because there is no common characteristic for its inference. Therefore Thuriya is ‘unthinkable’ and hence ‘indescribable’ by words. It is ‘essentially of the nature of consciousness consisting of ‘Self’ Thuriya should be known by spotting that consciousness that never changes in the three states, viz. waking, dream and deep sleep. Thuriya is the essence of this consciousness or self or Atman. This indeed is the Atman. Shankara further comments that there is a cessation of all miseries characterized by three states of Prajnya, Taijasa and Visva, in Turiya.

“Anadimayaya supto yadah jeevah prabhudhyate;

Ajamanidramasvapnam advaitam budhyate tada.”(16 karika)

When the individual soul sleeping under the influence of the beginning less maya is awakened, then it realizes in itself the Non-duality, which is beginning less and dream less.

Commentary of Sankara on  Mandukyopanishad with Gaudapada karika  and translated and annotated by Swami Nikhilananda, (published by Advaita Ashrama, 5 Delhi Entally Road, Calcutta 700014.) is so vivid and complete, the reader will definitely appreciate my little liberty in reproducing the entire text in to-to.

“ One who is called the Jiva, the individual soul, subject to law of transmigration, sleeping under the influence of Maya,(Ignorant about his real nature), which is active from time without beginning and which has a double characteristics  of non-apprehending (on account of its being the  nature of the cause) and misapprehending Reality, experiences such dreams as, ‘ This is my father, this is my son, this is my grandson, this is my property and these are my animals, I am their master, I am happy, I am miserable, I have suffered loss on account of this, I have gained on this account’. When this Jiva remains asleep experiencing these dreams in the two states, he is then awakened by the gracious teacher who has himself realized the Reality indicated by Vedanta: Thou art not this, of the nature of cause and effect, but that thou art.’ When the Jiva is thus awakened from sleep, he then realizes his real nature. It (Self) is birth less, because it is beyond cause and effect and it has none of the characteristics,   such as birth etc., which are associated with all (relative) existence. It is birth less, i.e. it is devoid of all changes associated with the object of relative existence including the conditions of cause and effect. It is (Anidram) sleepless because there does not exist in it (Nidra), sleep, the cause, of the nature of darkness, of Avidya, which produces the changes called birth etc. Thuriya is free from (svapna) dream because it is free from (Nidra) sleep, which is the cause of misapprehension of Reality. It is because the Self is free from sleep and dream therefore the Jiva then realizes himself as the Thuriya Atman, birth less and non-dual.”

‘Jiva’ has its root from the Sanskrit word ‘Jiv’, which is connected with birth. ‘Janma’ meaning birth in Sanskrit comes from the same root ‘Jiv’ and is comparable to ‘Genetic’. The words Janani and Janaka are also connected with birth.

Sri Gaudapada continuing 17th karika says that: “If the perceived manifold were real then certainly it would disappear. This duality that is cognized is mere illusion (Maya). Non-duality is (alone) the Supreme Reality”.

Sri Shankara comments “the manifold world does not really exist as it is only a false imagination like mistaking rope as a snake in darkness.” This karika deals with the crux of the Vedanta Philosophy. Vedanta says that non-duality (Turiya) alone is real and ever-existent. But the existence of the universe is a fact which incontestably proves duality. If this Universe be real, then non-duality (Thuriya) can not be a fact. If non-duality is realized only after the disappearance of the objective Universe, then non-duality cannot certainly exist so long as the Universe exists. Vedanta shows its boldest genius in answering this question. It at once says that non-dual Brahman alone exists. Whatever is is nothing but Brahman. The manifold is Brahman. As Brahman, it always exists and never undergoes any change. If a man realizes the Universe as Brahman, then he is never subject to any illusion regarding its Reality. The difference between a wise man and ignorant is that a wise man sees the Universe as Brahman and therefore never sees in it any appearance or disappearance. But the ignorant person believes in the reality of the Universe as apart from Brahman and therefore talks about its disappearance. The Universe as Brahman does not appear or disappear. It always is.

The essence of Vedanta, the Philosophy of life, is preached by Bhagavan Sri Krishna Paramatma in Bhagavad Gita, to the entire humanity, through a symbol of individual egoistic entity called as, Arjuna. The essence of Gita, the central theme, is given in the following mantra:

“Brahmarpanam brahma havih Brahmagnau brahmana   hutam,

Brahmaiva tena gantavyam Brahma-karma-samadhina.”

The means of the sacrificial offering is Brahman; Brahman is the oblation placed in the fire of Brahman and by Brahman is the sacrifice made. This sacrificer, who concentrates on the act that is Brahman, reaches Brahman alone.

*3 This is a famous stanza which is chanted throughout India as a prayer at the table before the Hindus eat their meals every day, today, ninety percent of those who chant this stanza before their meals do not understand or care to follow its meaning. All the same it contains infinite suggestions and almost summarizes the entire philosophic content of Vedanta, the Science of Life in to-to.

The infinite Reality, which is the changeless sub-stratum behind and beneath the changing panorama of the world, is indicated by the Vedic term Brahman, and this is contrasted with that aspect of Truth which functions in and through the body as Atman. But though the eternal Truth has been thus indicated by two different terms, Vedanta roars that “The Atman is Brahman.”

Here the stanza explains the mental attitude and the experience of the Perfect-Sage when he performs the Yajna. (Even eating food is called Yajna in Vedic terminology.)To him Truth alone exists and not the delusive plurality which his erstwhile ignorance has conjured up for him in his mind. Therefore to him, all Yajnas arise from Brahman in which the Brahman, the Truth, is the performer; offering Brahman, the material; to the sacred fire which is also nothing other than Brahman; invoking but Brahman. When one wave jumps over another and breaks itself up to embrace and become one with the other, we, who know that “all waves are nothing but the ocean,” can certainly understand  that in this act of union between two waves nothing has happened except ocean rising over the ocean, broke itself to become one with the Ocean!

As the wave is not different from water, so also the world is not- different from Brahman. The idea that what we see is not Brahman and has got such attributes as birth, changeability, destruction etc., is illusion which being negated enables one to realize Highest Truth. As the wind that arises from the air, disappears in the air and is identical with air, so also the manifold world is non- different from Brahman. The Highest Truth is that the manifold world and various thoughts associated with it are identical with Brahman. The non-duality (Turiya) alone is.

The word ‘Brahman’ comes from the Sanskrit verb root ‘brha’ or ‘brhi’ , meaning expansion, knowledge or all pervasiveness. It indicates absolute Reality beyond all dualities. Brahman is Omnipresent, Omniscient and Omnipotent. It is the very nature of one’s true nature. That absolute Reality, that supreme consciousness, which is never affected by the ever changing nature of the world, is Brahman. That Brahman is not different from one self. All of humanity is Brahman.

Compare the statement of Einstein “There are particles and field in this universe. Both can not be true. Field alone is true. Particles are manifestation of field only.” Both Fire and sparks are there. Sparks are the temporary manifestation of Fire only. If we say in the background of New Physics that everything is quantum field energy, every Physicist will agree. We can not be far from Truth if we say that every thing is Pure Consciousness, which is called as Atman, Brahman, or God in Christian way of Life. Only language differs.

Sri Ranganadhananda Swami, the past President of Sri Ramakrishna Math says that “Even intellectually grasping the truth, nothing petty can happen. This racial discrimination, discrimination based on caste, creed, nationality, colour, etc. all vanishes. In the 19th century, they realized this intellectually and fought against and abolished slavery etc. If you   realize it nothing more is required, (Krita krutya) attainment of the highest bliss, a sense of fulfilment, the state of union with Atman, all pervasive, omniscient Brahman. Explaining the significance of ‘Maya’ Swami Ranganadhananda says “Maya (Illusion, or ignorance of our real nature, also referred as ‘Avidya’ which means not knowing the real nature of us, the Truth in correct perceptive.), acts in two different ways. One is ‘Awarana Shakthi’ and the other ‘Vikshepa Shakthi’. Awarana means covering or veiling power and is due to non-apprehension of reality.  Vikshepa means projecting power, also due to miss-apprehension of truth. Veiling power covers the truth, just like the famous example always given in scriptural literature “Rajju Sarpa Bhranthi” when you mistake a rope in the darkness as a snake. Due to ignorance facilitated by darkness, the truth about rope is covered and then an imaginary snake is projected on the rope. You imagine the rope as a snake and with that all the corresponding phenomena like, fear of the snake and action of running away from the scene happen. First the truth that it is rope is covered, and then a snake is projected on the rope. Sri Shankara Bhagavadpada, gives a picturesque description of a situation to explain the above significance of Maya, in Viveka Chudamani(145sloka).

“Kabalithadinanathe, durdine,sandrameghai-Vryadhayati  hima jhanjhavayurugroyathaithan Avirathathamasatmanyavruthe mudhabuddhihkshapayath-ibahudukhaih  sthreeevyavikshepashakthih”

Just as, on a cloudy day, when the Sun is swallowed up by dense clouds, cold, shivering blasts persecute man, so too, when the Atman is screened off by utter ignorance, the dreadful projecting power (Vikshepa shakthi) persecutes the foolish man with endless sorrows. The Lord of the day is Sun. When it is covered by dense clouds, the day is said to be cloudy day. On a sunless wintry day, the terrible icy cold breeze persecutes the living beings on the face of the earth. Similarly, the fools in whom the knowledge of the self is veiled by dense Tamas (Ignorance), come to suffer the endless varieties of persecutions of matter, provided by the dreadful power of agitations (Vikshepa-shakthi).  But from the point of view of Atman and of those who are self-realized, the Maya, (ignorance), and it’s created egocentric individuality has no existence at all.

Rishi concludes ‘Mandukya Upanishad’ with the twelfth mantra:

“Amatra chathurthovyavaharyah prapanchopasamah Shivo- advaitha   evamomkara atmaiva samvisatyatmana-    atmanam ya evam veda.”

(12) That which has no parts, the soundless, the incomprehensible, beyond all the senses, the cessation of all phenomena, all blissful and non-dual Aum is the fourth, and verily it is the same as the Atman. He, who knows this, merges his self in the Supreme Self- the individual in the total.

The Rishi is now trying to explain to the disciple, the significance of soundless Aum. When the meditator is chanting the sacred mantra Aum, even thoughtlessly, when one Aum chanting has ended, before the meditator can bring forth the next Aum in the series, there must certainly be a moment of blissful silence, howsoever imperceptible it may be, between the two successive Aum sounds. The awareness in us, identifying itself with the physical body, looks into the world of sense objects, and experiences as the ‘waker’ in us. Again, identifying itself with subtle body, it projects itself to experience an inner world of objects as ‘dreamer’ in us. The ‘sleeper’ in us gives us the experience of the third plane of consciousness in which we revel everyday.                                                   Sri Adi Shankara says *1 “The Amatrah, the soundless, is that which has no parts. (Sounds, or letters). It is relation less and therefore it can not be described as the substratum of three other sounds. Sound points out, by contrast, the soundless Aum. All sounds must, at some time or other, merge in soundlessness”. Sri Ramakrishna points out “when you strike a gong, sound is produced and slowly the sound merges into silence”

In Rigveda, they have beautifully analyzed Speech. (verse 45 of chapter 164) Speech has four parts. The earliest part is ‘Para’ which is indistinguishable with infinite. The second is ‘Pasyanthi’ slightly more gross and third is ‘Madhyama’. That, which is heard by the listener is called ‘Vaikhari’, the gross. The earlier three parts of sound are known only to saints and sages. We deal with only the grossest, ‘Vaikhari’. It is pointed out that Swami Brahmananda and swami Thuriyananda, the direct disciples of Sri Ramakrishna and contemporaries of Swami Vivekananda, lived for months together in the same room in, ‘ Brundavan’ without talking to each other, but extremely in accordance with each other. Mother and child do not talk, but communicate with each other through mental communication (!)

Adi Shankara says that “This part less Aum which is the fourth, (as it comes in succession after the other three only.) is nothing but pure Atman. It is incomprehensible because both Speech and mind which correspond to the name and object disappear or cease; it is the cessation of the (illusion of) phenomena and all bliss and is identical with Atman. He who knows this merges his self in the Self, which is the Highest Reality”.

Shankara says “To the men of dull or mediocre intellect who, having renounced the world, consider themselves as students of philosophy, who, tread on the path of virtue and know the common features between sounds and the quarters (or parts) as described above- to them Aum, if meditated upon in a proper way, becomes a great help for the realization of Brahman.”

So far we have learnt that ‘Atman’ (Self, I or Consciousness) is verily one and without a second. Gaudapada through his karika under 12th Mantra in Vaithathya Prakaranam  states that:

“Kalpayatyatman-atmanam-atmadevahswamayaya:

Sa eva budhyate bhedanithi vedanta-nischayah.”

(12) This is the decision of the Vedantic philosophy. The Atman, the self- luminous, through the powers of its own delusion (Maya) imagines in itself, by itself, all the objects, and its individual experiences both in the worlds, outside and within. It alone is the knower of the objects so created.

*2 “In Vedanta, the explanation for pluralistic world of phenomena is given as a mere delusory superimposition upon the Reality, the Life spark. The Atman, the pure consciousness, gets itself deluded by its own delusion and by itself projects out the pluralistic world, which is nothing but itself, it being the all pervading and eternal”.

Shankara comments:*1 “The self luminous Atman himself, by his own Maya, imagines in himself the different objects, to be described hereafter. It is like imagining of the snake etc., in the rope etc. He himself cognizes them, as he has imagined them. There is no other substratum of knowledge and memory. The aim of Vedanta is to declare that knowledge and memory are not without support as the Buddhist nihilists maintain”.

Let us recall the views of Swami Ranganadhananda,  during his discourses on Mandukya Upanishad.  According to Einstein “There are particles and field in the Universe. Particles are temporary manifestation of field. The field alone is true. In Cosmic evolution, Time is real. Changing world ‘Prapancha’ refers to the entire molecular structure of the world. If once you negate the molecular structure, only field remains. When all the waves in the ocean disappear, only ocean remains. Behind the waves of individual consciousness, there is only infinite Atman. Thought and speech can not touch Atman. The Consciousness that never changes in all the three states of ‘Jagrat’; ’Swapna’ and Shusupti, is your own Self.

The awareness that makes it possible for the individual to perceive and know the outer world of objects and inner world of ideas, is the Supreme Reality, unborn, all pervading, and ever the same Truth.

Continuing ‘Karika’ Sri Gaudapoada says:

“The Lord (Atman), with his mind turned outward, variously imagines the diverse objects, (such as sound etc.), which are already in his mind (in the form of mental impressions (vasanas or sankalpas, or desires). The Atman again (with his mind turned within) imagines in his mind various  ideas”.

Here Atman is addressed as Lord as controller of mind and other sense organs. Atman with his mind turned outward imagines various objects perceived in the world outside, such as sound etc. earth etc. Similarly turning his mind within Atman imagines various ideas. Ramakrishna Paramahansa advised his disciples to see God inside with the eyes closed and see God in the world outside in the objects and actions with eyes open. Atman identifying itself with the mind-intellect-equipment becomes the ego-centric-seperative individual called the individual Self (Jiva). The sum total of all these delusory experiences is what is called as life of waking state. The fundamental basis, the substratum, for the entire process of delusion and the delusory experiences is nothing but the pure Life, the awareness or the Consciousness. When the consciousness in us folds its attention from the external world of objects and rolls out its awareness from the body, mind and intellect, it shall come to a state of Self awareness, where consciousness becomes, conscious of itself. This is called Self-realization.

This Atman, though not separate from all this, appears as it were separate. Though this Atman is not separate from such imaginations as Prana etc. as that which is superimposed can not exist apart from substratum, it appears as separate   to the ignorant persons. But to the knower of truth all that exists is verily Atman. As dreams and illusions or a castle in the air,(Palace city of Morgan) are seen in the sky, so is the universe viewed by wise in the Vedanta. All that exists is Atman, self, Consciousness or GOD. Call whatever name you want. Only language, sound, space and time differ. Space and time are relative and together with language and sound,   other words are created by human being for his convenience.

Sri Gaudapada in his karika 29 of second chapter say

“Yam  bhavam darsayed-yasya tam bhavam sa tu pasyati;

Tam cha-avati sa bhootva-asau tadgrahah sam-upaiti tam.”

The seeker recognizes only that idea which is presented to him by his master. The Atman assumes the form of what is recognized and thus protects the enquirer. Possessed by that exclusive idea, he comes to realize it as the only sole truth. Whatever idea or interpretation is shown to the enquirer by his teacher or other trustworthy person (like his parents), as the ultimate reality, the student realizes it as the sole essence, the Atman. Thereafter he becomes fanatic to his demigod’s idea and this fanatism makes him blind to see any other point of view, or truth. We have been regularly observing the manifestation of these phenomena through blasts and other agitations abetted by religious fanatism. It is a fact that if any idea is entertained powerfully and pursued sincerely with all faith and devotion, man can achieve stupendous results, good or destructive.As you think so you become is the eternal law of life.

Such a student gets only a partial view of the Reality and he takes it as the whole.  He shuts his eyes to the hidden part of the scene. On account of his single-minded devotion to that idea he becomes intolerant of other points of views. But he, who takes a particular idea to be the Reality (Truth) and condemns other ideas as untrue, has not realized theHighest Truth. For, to a knower of Reality, all imaginations are identical with Brahman and hence have the same value. This is the mistake generally committed by a few mystics who, for want of faculty of rational discrimination, do not see any truth in the views of others,says swami Nikhilananda.

Sri Gaudapada sums up the arguments put forth so far in the following verse.

“Na nirodho na chotpattir-nabaddho na cha sadhakaha;      Na mumukshur-na vai mukta ityesha paramarthata.”(32)

“There is neither dissolution, nor birth; none in bondage, none aspiring for wisdom, no seeker of liberation and none liberated. This is the absolute Truth”.*1When duality is perceived to be illusory and Atman alone is known as the sole Reality, then it is clearly established that all our experiences, ordinary or religious (Vedic), verily pertain to the domain of ignorance. Then one perceives that there is no dissolution i.e., destruction (from the stand point of Reality): no birth or creation i.e., coming into existence; no one in bondage i.e., no worldly being;no pupilage i.e.,no one adopting the means for the attainment of liberation; no seeker after liberation . The Ultimate Truth is that the stage of bondage etc. can not exist in the absence of creation and destruction. Thus duality being non-different from mental imagination can not have a beginning or end. Duality is not perceived, when one’s mental activities are controlled (as in Samadhi) or in deep sleep. It is because in the state of trance or deep sleep, the mind with it’s double aspects (of imagination and volition), does not exist. Therefore no duality can be perceived in the absence of mind. Duality is perceived when mind functions and it is not perceived when the mind does not function. Therefore the existence of duality depends entirely upon the imagination of the perceiving subject. Therefore it is established that duality is a mere illusion of the mind. Duality is superimposed upon Atman through ignorance, like the snake etc., upon the rope. “I am happy, I am miserable, ignorant, born, dead, worn out, endowed with body, I see, I am manifested and un-manifested, the agent, the enjoyer, this is mine”- these and such other ideas are superimposed upon Atman. The notion of Atman (Self) persists in all these, because no such idea can be conceived of without the notion of Atman.

The highest teaching of Vedanta is that Brahman alone is real. What are known as Bhavas or multiple phenomena are nothing but Brahman.  As the snake is identical with the rope from the stand point of knowledge, or as the dream objects are nothing but the mind, so are the various objects perceived by us nothing but Brahman.  When one finds the objects as separate from Atman he feels attached to or disgusted with them and suffers accordingly. But the Highest Bliss is realized when one finds everything as Brahman. From the standpoint of Truth, Prapancha, or the phenomenal world or even the idea of perceiving them does not exist as separate from Brahman. Therefore no birth or death can be predicated of what exists ultimately. All is non-dual Atman. Life force passing through the equipment of mind and intellect manifests itself as the ‘Ego’. This consciousness in us, the divine spark, the life principle in us, is the eternal all pervading Reality.

Compare this statement with the latest discoveries on Cosmology and Nuclear Physics. Two thousand years ago Gaudapada anticipated what science is just beginning to guess in regard to ‘causal ‘relation without a knowledge of which Vedanta can never be understood. Philosophy like Science is vitally concerned with reasoned or rationally demonstrable truth and must not depend upon mere mystic vision or tradition or authority.

Gaudapada further says that “This manifold does not exist as identical with Atman, nor does it ever stand independent by itself. It is neither separate from Brahman nor is it non-separate. This is the statement of wise. By the wise, who are free from attachment, fear and anger and who are well versed in the meaning of Vedas, this Atman has been verily realized as totally devoid of all imaginations (such as prana etc.) free from the illusion of manifold, and non-dual.” The state where all fears end is the blissful state of sleep. Where there is the other, there is fear. Thus conquest of attachment, anger and fear is the process of spiritual Sadhana. Karika 38 reads as “Having known the Truth regarding what exists internally (i.e., within the body) as well as the Truth regarding what exists externally (i.e., earth etc.) he (the realized Sadhaka) becomes one with Reality, derives his pleasure from It and never deviates from the Real.”

“That is Truth, That is Atman and that thou art” thus exhort all Upanishads. The consciousness that ‘I am Brahman’ never leaves him. Even when a Jnani (A realized individual) eats or drinks or does any other act he only sees non-dual Brahman. He never deviates from the Real. His condition has thus been described in Gita: “Brahman is the offering, Brahman the oblation, by Brahman is the oblation poured into the fire of Brahman; Brahman verily shall be reached by him who always sees Brahman in action” A student, when urged by hunger and thirst for spiritual knowledge, thinks himself as something different from Reality. A mystic or a yogi thinks that he can realize Truth only by withdrawing his mind from the external objects. But a man of highest realization, who knows that he is the Supreme Reality, never loses that consciousness and even in the midst of the world keeps intact the Knowledge of his identity with the non-dual Brahman. Sri Ramakrishna asks his disciples to ‘See God inside with eyes closed in meditation and see God in action in the world with eyes open’.

*1 Gaudapada continuing his explanation of Atman says that Atman is similar to Akasha (ether or space) and embodied selves may be compared to space enclosed in pots. As pot space is said to be produced from total space, similarly the gross bodies are said to be evolved from Atman. This is the illustration of the manifestation (from Brahman. if any).

Sankara commenting on the   third sloka of Advaitha prakaranam of Mandukya karika says “As the Supreme Atman is like the Akasa, subtle, without parts and all pervasive, it is compared to Akasa. The Supreme Self again, who is likened to the Akasa, is said to be manifested as the embodied beings (Jiva)) or Kshetrajnas (Knower of the bodies), and are likened to Pot space or the Akasa enclosed in the jars. As the totality of the Akasa enclosed within the pots is said to constitute what is known as Mahakasa, or the great expanse of the space, similarly the totality of the embodied beings (Jivas) constitutes the Supreme Being. The creation or manifestation of the embodied beings from the Supreme Self, as stated in Vedanta is like the creation or manifestation of the Ghatakas (i.e., Space enclosed in jar or pot) from the Total space. That is to say creation or manifestation is not real. As the Space does not really create the Space enclosed within the pot etc., but appears as space, as enclosed on account of the association of the Upadhis (carriers) of the pot etc., similarly the Supreme Self does not manifest or create any Jiva but appears as Jiva on account of  its association with the  bodies (upadhis of ignorance). Creation through Maya is only an explanation of the universe when one takes it to be real. It is not Truth. Maya is only a statement of fact, an explanation of the world we perceive in a state of ignorance. From the stand point of Reality neither the universe nor Maya exists. Brahman alone exists”.

As on the destruction of the pot etc., the space enclosed in the pot etc., merges in the Akasa (the universal Space), similarly the Jiva merge in the Atman. All aggregates (such as body, etc.) are produced by the illusion of Atman (i.e., the perceiver) as in dream. No rational arguments can be adduced to establish their reality, whether they may be equal or superior.

The separateness of Jiva and Atman which has been declared in the ritual portion of Vedas, dealing with the origin of Universe, is only figurative, because this portion of Vedas describes only what is to be. This statement regarding separateness can never have any meaning as truth. The Upanishads accept the empirical view of the world as it appears and explain it by saying that Brahman who is both material and efficient cause of  the universe, created the world with all its beings and then entered into all as the living Self. This explanation establishes the unity of Brahman and Jiva, the apparent difference being ascribed to ignorance. The import of the Sruthi is this: The non-dual Brahman alone exists. He is birth-less, causeless and changeless. If one sees multiplicity that is also Brahman.

Continuing Gaudapada says in karika 16:

“Ashrama-trividhaheena-madhyam-utkrishta-drishtayah;

Upasano-upadishta-iyam tadartham-anukampaya”.

There are three stages of life corresponding to three-the lower, the middle and the higher-powers of comprehension. The scripture, out of compassion, has taught this devotion (or discipline) for the benefit of those who are not yet enlightened.

In the previous karika it has been proved that the Scriptural statements regarding creation etc., do not conflict with the non-dual Atman. This karika states that the prescription of various disciplines associate with different varnas or Asramas also does not contradict the view of non-dual Atman. The statements regarding creation etc., as well as the various spiritual disciplines are only meant for the unenlightened in order to assist them to understand the oneness of Atman. The main purpose is to train the student to understand the unity of Jiva and Brahman.

“Mano drisyamidam dvaitam yat-kinchit sacharacharam;                    Manaso hyamannebhave dvaitam na-eva upalabhyate.”

Whatever that is perceived in this world, movable or immovable, is nothing but the perceptions of mind-is nothing but the mind. Plurality is not perceived when the mind is transcended.

“Atma satya-anubhutena na sankalpayate yada:                           Amanastham tada yati grahyabhave tadagraham.”      (verse 32)

When the mind does not bring forth any more of these imaginations because of the knowledge of Truth, which is Atman (pure consciousness), then it cease to be. Mind becomes free from the idea of cognition for want of objects-of-cognition.

Sri Adi Shankara comments*1 on the above sloka as: “The Atman alone is the reality like the clay;(one reality in the pots ,jars, plates etc., made of clay is the clay);as in the Sruti passage, ‘All modifications are mere names arising from efforts of  speech. The Clay alone is real’ that knowledge of the reality of Atman comes through scripture and the teacher. The mind having attained to that knowledge does not imagine, as there remains nothing to be imagined. The mind then is like fire when there is no fuel to burn. When the mind thus no longer imagines, it ceases to be mind, that is, the mind, for want of any object to be cognized, becomes free from all cognition.

“Akalpakam-ajam jnyanam jneyabhinnam prachakshate;

Brahma jneyam-ajam-nityam-ajena-ajam vibudhyate.”    (verse 33)

The knowledge which is unborn and free from all imaginations is always inseparable from the knowable. The immutable and birth less Brahman is the sole object of knowledge. The birth less is known by birth less. The knowledge which is changeless free from all imaginations is the pure Consciousness (the life centre in all beings.)

Let me have the pleasure of quoting Atma Shasthakam, or widely known as Nirvana Shatkam, by Bahaman Adi Shankara, who epitomized the spirit and soul of entire Vedanta in these six verses which answers every thing and makes one live in eternal peace and highest Bliss, infinitely in accordance with one’s own Self, with the knowledge ofSelf, The Self Realized.

“Mano budhdhyahamkara chittani naham;Na srotram, na jihva

nacha-ghrana netre; Na cha vyoma bhumir na tejo na vayus

Chidanandarupam Sivoham, Sivoham!.”

I am neither the Mind, nor Intellect, nor am I, the Thought nor the cognizer of the ego. Neither am I, the Ears, Tongue, Nose, nor Eyes. I am   neither the Space, nor Earth, nor Fire, nor Air. I am of the nature of Absolute-Existence-Knowledge-Bliss. Siva I am Siva I am.(Siva indicates the supremely blissful state.) All –auspiciousness, I am.

Aum Shanthi! Shanthi1 Shanthi!   .      .      .      .

Notes:

*1The Mandukyopanishad with Gaudapada karika  and Sankara’s

Commentary, translated and annotated by Swami Nikhilananda, publishedby Advaita Ashrama, 5 Delhi Entally Road, Calcutta 700014.

*2 Discourses on Mandukya Upanishad by Swami Chinmayananda,

Published by Central Chinmaya Mission trust. Bombay  400 072.

*3 Srimad Bhagawad Geeta by Swami Chinmyananda (chapter IV)