ATMA BODHAM “KNOWLEDGE of the SELF” : Mantram 41 - Swami Sri Adi Sankaracharya. Reflections by SWAMI GURU BHAKTANANDA. Chinmaya Mission.

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Sunday, February 27, 2022. 06 : 00. 

ATMA BODHAM “KNOWLEDGE of the SELF”

(68 Slokam-s in 9 Chapters)

Chapter - 7 : Mantrams 38-53 (16 no.) : “Towards REALISATION”

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B. EMERGING OUT OF IGNORANCE: Mantras : (40-46)

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Mantram - 41: The Implications of Non-Duality.

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"1 Jnatru-jnana-jneya bhedah 2 pare na atmani vidyate;

3 chidananda eka rupatvat 4 depyate swayam eva hi."

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Translation :

1 Jnatru-jnana-jneya bhedah = Distinctions like knower, knowledge and known

2 pare na atmani vidyate;      = do not exist in the Supreme Self.

3 chidananda eka rupatvat    =  Since its nature is homogenous consciousness and

bliss,

4 depyate swayam eva hi.     =  It verily shines by Itself.

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Commanatary :

3-4 As in the same two Padas of the previous verse, here also the Supreme State is described in this line. We are here beginning to put words to that state which is beyond expression. Keeping that in mind, we proceed further with caution. The intellect, after all, is the only means we have of grasping spiritual Truth.

1 The first fact about Self-realisation is stated in this verse as: Jnatru, Jnana and Jneya are merged. These words translate into knower, knowledge, and the object of knowledge becoming one. Another set of terms for these is Drashtru, Darshana and Drishya – “that which sees, the process of seeing, and that which is seen.” 

The pattern is: subject, object and the link between the two.

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There are six sources of knowledge:

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i) Pratyaksha – sense perception;

ii) Anumana – inference;

iii) Upamana – similarity of objects;

iv) Arthapatti – postulation;

v) Anupalabdhi – noting something by its absence;

vi) Sruti – the Scriptures; “that which is heard” – this is the literal meaning. The Vedas are accepted as the valid source of all knowledge.

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What sources do we have for the case of Self-knowledge?

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The first three are not even there, because the mind is not there, it has been dissolved or transcended. There are no thoughts, so there cannot be any postulation. There are no distinctions of knower, knowledge (instrument of knowing) and the known – the experience is “homogenous”. Our only way to understand it is through the Srutis or what the scriptures say about it, until such time as we get direct experience of that state. The essential point we need to bear in mind is that no instrument of knowing is needed to know the Self, as It is Knowledge itself.

We get some idea here of why Samadhi is considered to be the death-knell of the Viparita Bhavana, the tendency to drift into old habits. Since thought itself ceases, there is no question of any such tendency any more, for these tendencies can only trouble us through the medium of thoughts. They give rise to thoughts. When they cease, then thoughts cease. The very root of disturbance is cut in Samadhi.

Acharyaji’s clarity on this was : Nirvikalpa Samadhi is 100% Vairagya, and the benefit for making that sacrifice is 100% Ananda or Bliss! A good deal, if not a bargain.

The maximum price is extracted for the maximum gain in life.

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NEXT - MANTRAM-42: As Fire Kindled in the Arani.

To be continued ....

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