ATMA BODHA Self-Knowledge Translated by Swami Nikhilananda (1947) Source: Sri Ramakrishna Math, Mylapore — https://archive.org/details/sri-shankaracharya-atma-bodha-and-other-stotras-swami-nikhilananda-1947-sanskrit-english Swami Nikhilananda's 1947 translation, with elaborate introduction, notes, and comments, published by Sri Ramakrishna Math, Mylapore (the first Indian edition of his earlier American printing). Distributed under the Ramakrishna Order's policy permitting free reproduction of its translations of foundational texts for non-commercial spiritual study. Same translator as the Mandukya Karika ingest already on the site. Lightly modernised by Soul Spirit Self. ====================================================================== What follows is the complete text of the Atma Bodha ("Self-Knowledge") of Sankaracharya in Swami Nikhilananda's 1947 translation, with his notes and elaborate commentary. Sixty-eight verses on the discrimination of self, drawn from the Ramakrishna Order's free-distribution edition (Sri Ramakrishna Math, Mylapore, 1947). Same translator as the Mandukya Karika ingest already on the site. Archaic English verb forms and pronouns have been lightly modernised; OCR artifacts and Devanagari-only lines have been removed. I am composing the Atmabodha, or Self- Knowledge, to serve the needs of those who have been purified through the practice of austerities, and who are peaceful in heart, free from cravings, and desirous of Liberation. To serve the needs etc.—Needs conducive to the attain- ment of Liberation. Only Self-Knowledge can destroy ignorance and free one from repeated rebirths in samsara, the relative world of incessant change and movement, which is characterized by pain and pleasure, weal and woe, love and hate, life and death, and the other pairs of opposites. Austerities—Various austerities have been prescribed for purification of the mind, such as performance of obligatory duties, practice of daily devotions, worship, and self-control. The Bhagavadgita describes three forms of austerity (XVII, 14—16.) The austerity of the body consists in worship of the gods, the brahmins, the religious preceptors, and the wise; in cleanliness, uprightness, continence, and non- violence. The austerity of speech consists in utterance of words that do not give offence and are truthful, pleasant, and beneficial; also in regular study of the Vedas. The austerity of the mind consists in practice of inner serenity, kindliness, silence, self-control, and purity of heart. This threefold austerity should be practised, with supreme faith in the spiritual goal, by men of steady mind without desire for any selfish end. Peaceful in heart—Unperturbed by attachment and aver- sion when in contact with agreeable and disagreeable objects. Cravings—For sensuous happiness in this life or here- after. Destrous of Liberation—That is to say, liberation from the sufferings of various kinds which result from selfish desires and actions. According to Vedanta the study of the scriptures helps in the realization of Truth only when the student is equipped with the necessary disciplines. These are: (1) discrimination between the Real and the unreal, (2) renunciation of the unreal, (3) the six spiritual treasures, namely, self-control, forbearance, faith, etc., and (4) longing for Liberation. (See Introduction, p. 43 ff.) The word Atman is generally rendered here as “ Soul" or “Self.” The Sanskrit word really cannot be translated. Atman is the deathless, birthless, eternal, and real Substance in every individual. It is the unchanging Reality behind the changing body, sense-organs, mind, and ego. It is Spirit, which is Pure Consciousness and is unaffected by time, space, aTTeAany: 155 and causality; therefore It is limitless and One without a second. As the unchanging Reality in the individual is called Atman, so the unchanging Reality in the universe is called Brahman. Brahman, too, is beyond time, space, and causality and is all-pervading Spirit. Vedanta states that Brahman and Atman are one and the same. The knowledge of this identity or non-difference is called Self-Knowledge, which confers upon a man the boon of liberation from the bondage and suffering of the world. Atman—as the jiva, or embodied soul--derives Its experience in the relative world through three states of con- sciousness. In the waking state It experiences the gross objects of the outside world; in the dream state It experiences subtle impressions, purely mental in nature and created by the experiences of the waking state; and in deep sleep It enjoys peace and remains as the witness of the absence of the activities of mind and senses. In this last state It is close to Its real nature and the subject-object relationship is absent; yet even here the Knowledge of the Self is obscured by the veiling-power of ignorance. All these three states belong to the realm of relativity or ignorance. There is a fourth state, called Turiya, which in reality is not a state;.then Atman is realized as Pure Consciousness without any subject-object relationship. Turiya pervades all the three states and forms their substratum. (See Introduction, p. 81 ff.) arasaaraaray f ararenanasad | qrnea afeasaa feat alent a faeafe i 156 SELF- KNOWLEDGE As fire is the direct cause of cooking, so Knowledge, and not any other form of discipline, is the direct cause of Liberation; for Liberation cannot be attained without Knowledge. Fire etc.—Though other articles, such as water, pots, and pans, are necessary, it is the fire that actually cooks a meal. Knowledge— Knowledge of the Self. Any other form of discipline—Such as practice of austerities and of rituals, the bestowing of gifts, and charity. The purpose of these disciplines is purification of the heart and creation of a mental condition that will be conducive to Self- Knowledge. According to Vedanta the truth about man is that he is Brahman, or Infinite Spirit. The cause of his bondage and suffering is ignorance of his real nature. Knowledge destroys this ignorance and Self-Realization immediately follows. Spiritual disciplines purify the heart, train the aspirant in concentration, and thus create the necessary condition for the revelation of Knowledge, which always extsts. Since the Self is by nature eternal and immortal, It cannot be the result of an antecedent cause. Knowledge, Liberation, Self, and Consciousness all denote the same spiritual experience, Knowledge is stated in the text to be the cause of Liberation only in a figurative sense. The attainment of Knowledge really means the rediscovery of Knowledge, which is never non-existent. Why ts it not posstble for action to destroy tgnorance and cause Liberation P arena: 157 afaafiaar sa arfaat farradaa | faenfaat faerta auftafiragad (1 Action cannot destroy ignorance, for it is not in conflict with ignorance. Knowledge alone destroys ignorance, as light destroys dense dark- ness. Action—Which is associated with the consciousness of doer, instrument, and result. Knowledge—Of Non-duality. Ignorance—Which conjures up the multiplicity of the relative world. (See note on verse 5, p. 160). Ignorance must not be confused with illiteracy or absence of book- knowledge. Vedanta declares that the Knowledge of the non-duality of Brahman and Atman is the only true Knowl- edge; all else is ignorance. Any trace of duality belongs to the state of ignorance. As such, the vision of a god or the experience of happiness in heaven belongs to th: realm of ignorance. ‘ According to Non-dualistic Vedanta the Ultimate Reality is Brahman, which is One without a second. It alone exists; naines and forms are illusory. One sees multiplicity on account of ignorance. Again, under the influence of ignorance one performs action associated with the multiple factors of doer, instrument, and result. By means of action a man fulfils his various desires. Therefore action is in harmony with ignorance and cannot directly destroy it. But if a man is firmly established in the Knowledge of Non-duality and if he realizes that he is the Absolute, the embodiment of Freedom, Bliss, and Perfection, then the false notion of his self as a finite, physical entity which impels him to various actions disappears. The action performed by a knower of Brahman is free from the notion of duality. The action of an ignorant person is selfish and egocentric. Only a knower of Brahman can perform really unselfish work. According to some Vedantists even the knower of Brahman retains a trace of ignorance, with the help of which he performs action in the relative world. They contend that complete Self- Knowledge is not possible except at the time of death; for the bare maintenance of the body requires certain activities, such as eating and sleeping, which are not possible without a trace of body-consciousness. The notion that the Self is finite and limited to the body is due to ignorance. asa saga afa tas: | ra THAT AAT Aarasyarhaa | It is only because of ignorance that the Self appears to be finite. When ignorance is destroyed, the Self, which does not admit of any multiplicity whatsoever, truly reveals Itself by Itself, like the sun when the cloud is removed. Finite—As man or animal or god. These _ illusory notions are superimposed upon the Self by ignorance. aTIcAaTT: 159 Ignorance is destroyed—By means of contemplation and realization of the truth contained in such Vedic statements as “ This Self is Brahman,” “ I am Brahman,” “ Brahman is Pure Consciousness,” and “ All this is Brahman.” By Itself—Without the help of any other factor, such as ritual, study, or prayer. Atman is Pure Consciousness and is self-luminous. According to Non-dualistic Vedanta, Self- Knowledge, which is the goal of man’s spiritual endeavour, is not the attainment of something new or foreign; it is a rediscovery of the ever present Self hidden under layers of ignorance. As the true nature of the sun is hidden by a cloud, so the true nature of the eternal Self is hidden by ignorance. On account of this ignorance the all-pervading Spirit seems to be a physical and finite being. It may be contended that the non-dual Self cannot be revealed by the mere destruction of ignorance. After the destruction of ignorance, Knowledge remains as a modifica- tion or state of the mind. Thus there is no escape from duality. The answer follows: aalaaed std atarararfsfac | HA Wi SA TWAS HARTA |I Through repeated practice, Knowledge purifies the embodied soul stained by ignorance, and then itself disappears, as the powder of the kataka-nut ‘disappears after it has cleansed muddy water. Repeated practice—lI.ong and uninterrupted meditation on Brahman, which firmly stamps a man’s consciousness with the knowledge of his true divine nature. Knowledge— That is to say, Self- Knowledge, which makes a man realize that he is not a doer or an experiencer but the all-pervading Brahman, Existence-Knowledge-Bliss Absolute. Purifies--Of such illusory ideas as birth and death, hap- piness and unhappiness, which are falsely superimposed upon the Self. Embodied soul—The Self, through ignorance, seems to be embodied. Stained—As a result of ignorance such finite ideas as “1,” “me,” and “‘ mine” are superimposed upon the Self. Ignorance—Maya, avidya, and ajnana are terms of Vedanta philosophy usually translated by such words as ignor- ance, nescience, and illusion. They generally denote the same thing. Through ignorance, the Vedantic philosopher contends, the non-dual Brahman appears to have become the.manifold universe; the Absolute, the relative. Ignorance has no absolute existence, for it disappears when one attains the Knowledge of Brahman. But it is not non-existent, like the son of a barren woman, for it is the cause of the names and forms of the sense-perceived universe. It cannot be described as either real or unreal, or as both real and unreal; as one with Brahman or other than Brahman; as either corporeal or incorporeal, or as both corporeal and incorporeal. The real nature of ignorance is inscrutable, since the mind through which one tries to understand it is itself a product of igno- rance. It is without beginning, for time itself is an effect of ignorance; but it has an end, for it disappears when one attains Knowledge. It cannot be either proved or disproved by reason, since human reasoning is tainted by ignorance. arena: er Ignorance manifests itself in the relative world through the three gunas, or attributes, known as sattva (harmony), rajas (passion or activity), and. tamas (inertia). See Introduction, Itself disappears—Thus there is no possibility of the existence of a second entity besides the Self. Kataka-nut—A nut used in India to purify water. Muddy—Mud is a foreign element; it is not a natural ingredient of water. Likewise, all finite ideas associated with the Self are foreign to It. The knowledge which is the instrument disappears into Knowledge, the Goal, or the Self. (See Introduction, p. 124 ff.) It may be contended that the world ts directly and tangibly perceived, and hence real. How, then, can the non-duality of the Self be established? The illusoriness of the world ts explained by the analogy of a dream: dan: wage fF ungnasge: | Rls Baas WNT AAaRAT II The world, filled with attachments and aversions, and the rest, is like a dream: it appears to be real as long as one is ignorant, but becomes unreal when one 1s awake. Attachments and aversions etc.—These are the pairs of opposites, which support samsara, or the relative world. All our sense-experiences involve either attachment or aver- sion, love or hate, pain or pleasure, and the like. Appears to be real—Dream experiences appear to be real as long as the dream lasts. In dreams, also, are experienced the subject and the object and their mutual relationship. The dream experiences make the dream ego happy or unhappy. Ignorant—Unillumined or unaware of Reality. Awake—That is to say, illumined through knowledge of the identity of the Self and Brahman. This knowledge ‘is attained through contemplation of such Vedic statements as “ That you art’ and “1am He.” Dream experiences appear to have been illusory when one is awakened from sleep. Likewise, the dual experiences of the sense-perceived. world will appear to have been illusory when one attains Self-Knowledge. From the standpoint of Reality only the non-dual Self exists. How long does the illusory world appear to be real? aA TTA BRT Aa | aaa Wad ae aatfisraagay Il The world appears to be real as long as the non-dual: Brahman, which is the basis of all, is not known. It is like the illusion of silver in an oyster-shell. Basts—-The Sanskrit word adhistha@na, substratum, means that which, itself remaining unperceived and changeless, sTeHayT: 163 gives the appearance of reality to an illusion based upon it. In the illusion of a snake in a rope, the rope itself remains unseen and yet is the basis of the illusory snake. The existence and perception of the illusory snake are possible on account of the rope. Stated another way: adhisth@na means that presence through the real knowledge of which one gets rid of the illusion based upon it. When the true nature of the rope is known, the illusory notion of the snake disappears. All-—Names and forms. Silver etc.—Often, on a moonlit night, the oyster-shells scattered along a beach give an illusion cf silver. Brahman alone exists. Names and forms are superim- posed upon It through maya, or ignorance. Brahman, though unperceived, gives an appearance of reality to the names and forms constituting the relative world. This illusion of names and forms remains as long as Brahman is not known; but when It is known, the illusion is destroyed. The Knowledge of Brahman destroys the existence of names and forms in so far as they are experienced as other than Brahman. Toa knower of Brahman everything is Brahman. What appears as the world, to an ignorant person, is, to a knower of Reality, nothing but Brahman. The snake, seen by mistake, is in reality the rope itself. Names and forms, as other than Brahman, exist only in the mind of an ignorant person. Vedanta philosophy admits the reality of the phenomenal world during the state of ignorance. As long as one believes in the existence of relativity, one cannot deny good and evil, pain and pleasure, and the other pairs of opposites. For an unillumined person there is an imperative need of practising ethical disciplines, prayer, and worship. As long as he per- ceives a distinction between good and evil, he must follow the good and shun the evil; only thus, in the Jong run, can he go beyond the illusion of good and evil. Good and evil must not be treated as illusory by one who still experiences the sense- perceived world as real. Though a knower of Truth does not consciously strive after good, yet he cannot do evil. The phenomenal universe of names and fornis is false- ly super-imposed upon Brahman on account of the tgnor- ance of the perceiver. afsanracaqerd feet facot saferar: | cama faftaraal aes seanrfeaa 1 All the various forms exist in the imagination of the perceiver, the substratum being the eternal and all-pervading Vishnu, whose nature is Exist- ence and Intelligence. Names and forms are like bangles and bracelets, and Vishnu is like gold. Various forms—Seen in the relative universe. Exist 1n the imagination etc.—The meaning is that names and forms, apart from their Substratum, Brahman, are unreal, since they are mere fancies of the perceiver, created by ignorance. Eternal— Unlimited by time. All-pervading—Brahman interpenetrates al) names and forms and endows them with an appearance of reality. STEHT: 165 Vishnu—The All-pervading Consciousness. The word also signifies a special manifestation of Reality usually desig- nated as the Second Person of the Hindu Trinity. Names and forms etc.—The names and forms associated with various bangles and bracelets, which appear to distin- guish them from gold, are changeable and therefore unreal. Even when the names and forms undergo change, the gold remains as it is. Likewise, the names and forms associated with the different objects of the phenomenal world, which appear to distinguish them from Brahman, are changeable and therefore unreal. Even when the names and forms undergo change, Brahman, the Substratum, remains as It is. All things in the phenomenal world are endowed with five characteristics: existence, cognizability (that which makes one aware of the existence of a thing), attraction, form, and name. Of these, the first three (corresponding to Sat, Chit, and Ananda, or Existence, Knowledge, and Bliss) belong to Brahman, which is the basis of everything, and the other two, to the relative world. The characteristics of Existence, Knowledge, and Bliss are equally present in all material elements, animals, men, angels and gods. These constitute their unchanging basis. It is the illusory name and form that make one thing appear to be different from another. According to Non-dualistic Vedanta a cause is non- different from its effect, nay, the cause zs the effect. The reality behind the effect is the same as the cause itself. Compare: “ And as, my dear, by knowing one nugget of gold all that is made of gold is known, the difference being only in a name arising from speech, but the truth being that all is gold...” (Chhandogya Upanishad VI, i, 5.) Gold is the cause and bracelet the effect. What differentiates the gold 166 SELI--KNOWLEDGE from the bracelet isa name. The name is only a convention of speech. Otherwise there is no essential difference between gold and bracelet. Likewise, there is no essentia) difference between Brahman, the cause, and the universe, Its effect. Names and forms, which create the difference, exist only in one’s mind. Therefore Vedanta says: “All this is Brahman.”’ It may be contended that there is a real difference be- tween the Lord and the individual soul, and between the different souls themselves; so how can one establish the non-duality of Brahman? The answeris: the difference is not real, but due to illusory superimposition. AIH Stat araathaay fay: | agaifgaasifa aarat Have waa |) As the all pervading akas’a appears to be diverse on account of its association with various upadhis, which are different from each other, and becomes one on the destruction of the upadhis, so also the omnipresent Lord appears to be diverse on account of His association with various upadhis and becomes one on the destruction of these upadhis. Akas'ia—tThe first of the five elements of matter, usually translated in English as “ sky,” “‘ space,” or “ ether.’’ CICUCICE 167 Appears to be diverse etc.—Though akas/a, or space, is one and indivisible, yet, in association with such objects as a jar or a tumbler or a cup, it appears to be of diverse forms. The space in a jar takes the form of the jar, in a tumbler the form of the tumbler, in a cup the form of the cup. A similar illusion of different shapes appears in the sky when one looks at it against a line of sky- aScrADErS or against a mountain-range with jagged peaks. | Upadhi—A term of Vedanta philosophy which signifies a limiting or conditioning adjunct. For instance, 4 cup ora jar limits the all-pervading nature of space; likewise, the mind limits the all pervading nature of Atman. (See Intro- duction, p. 75 ff.) Lord—The word in the text is Hrishikeyva, which means ‘“ Lord of the senses,” that is to say, the omnipotent Spirit. Appears to be diverse etc.—On account of [ts association with various upadhis due to maya, Atman, or the all-pervad- ing Consciousness, appears to have become living beings (jivas) and the Creator God (Is’vara). In the case of the jiva there is an excess of tamas and rajas over sattva; in the case of Is’vara maya contains predominantly sattva and has only a trace of the other two gunas. Furthermore, the jiva is under the control of maya, whereas Is’vara is the Lord of maya. The association between Atman and Its upadhis is not a real contact; it is illusory. There cannct be any real contact between the two, which are completely contradictory ir nature, like light and darkness. Hence this illusory contact cannot affect the true nature of Atman. On the destructior of the illusion the Soul realizes Its oneness with Brahman. The aim of Non-dualistic Vedanta is to prove the illusory nature of the distinction between living beings an Brahman and between the differing living beings themselves. It teaches the essential oneness of all things. Compare the following passages from the Hindu scriptures: ‘ The one Lord is concealed in all beings.” (Sveta@s'vatara Ubpani- shad VI, 11.) “Though one, He roams in various forms.” (Source unknown.) “Though one, He is imagined by people variously.” (Source unknown.) “Tt (Atman) should be realized as One alone.” (Brihad- aGranyaka Upanishad VV, iv, 20.) “In Brahman there is no diversity whatsoever.” (Brihadaranyaka Upanishad IV, iv, 19.) “It is One alone,. without a second.” (Chhandogya Upanishad V1, ii, 1.) “The Soul in all is indeed One; It dwells in every being as his Jnnermost Guide. The diversity of souls is like the diversity of the reflections of the moon in the waves.” (Brahmabindu Upanishad 12.) “It is indivisible, and yet It is, as it were, divided among beings.” (Bhagavadgita XIII, 16.) Distinctions of caste, colour, etc., are due to the asso- ctation of the Soul with upadhis. The upadhis are not real and cannot affect the non-duality and purity of the Soul. aTatataaaiea siffantsaaa: | AAA aaa taaNfeAza (I Owing to Its association with various upadhis, such ideas as caste, colour, and position are superimposed on Atman, as flavour, colour, and so forth, on water. Owing etc.—On account of ignorance one identifies Atman with the body, mind, etc., and falsely superimposes on It their attributes. Upadhis-—Such as body and mind. Position—The word a@srama in the text denotes the four stages of life, namely, the stage of a celibate student (brahma- charya), the stage of a householder (garhasthya), the stage of retirement from the world for a contemplative life (vanapras- tha), and the stage of total renunciation (sannyasa). (See Introduction, p. 23 ff.) As flavour etc.—Such tastes in water as salinity or sweetness, and such colours as red or yellow, are due to the admixture of extraneous things. Water itself is tasteless and colourless. If caste, colour, etc., were natural characteristics of the Soul, then one would be aware of them in deep sleep, when the Soul approaches most closely the state of Its native purity; or a knower of Truth would be conscious of them in the deepest spiritual experience, when the Soul is revealed to him in Its real nature. But as long as a man is bound by upadhis, he cannot neglect the duties pertaining to his caste or position in society. The performance of duties purifies the mind. A pure mind can cultivate devotion to Self- Knowledge. There are in men three UpGdhis, or limiting adjuncts, in association with which Atman, or the Soul, appears to be different from what It is. Created by ignorance, they are the gross body, the subtle body and the causal body. The aspirant, through the power of discrimination, should distinguish them from Atman. These different bodies are described in the following three verses. First the gross body: qeftaaneniaand Baars | adit geacaal amazdaa=ad I The gross body, the medium through which the Soul experinces pleasure and pain, is deter- mined by past action and formed out of the five great subtle elements, which become gross when one half portion of one subtle element becomes united with one eighth of each of the other four, Pleasure and pain— Such as one experiences in the re- lative world. Past action—That part of the past action known as prarabdha karma, which gives rise to and determines the nature of the present gross body. (See Introduction, p. 39 n.) Becomes united etc.—Regarding the evolution of the subtle elements, see the Introduction, p. 89 ff, and of the gross elements, p. 97 ff. The subtle body: ATCAANT: qaqmanafeaateaaaaaay | ardferiel qenw aay (I The subile body, the instrument of the Soul’s experience, consists of the five pranas, the ten organs, the manas, and the buddhi—all formed from the rudimentary elements before their sub- division and combination with one another. Five pradnas—Prana, or the life-force, though one, is divided into five parts according to its five functions. They are known as (1) prana, or the life-force whose presence is felt, as breath, in the nose, (2) apana, which moves downward and expels unassimilated food and drink, (3) vyana, which moves in all directions and pervades the entire body, (4) udana, or the ascending life-force, which helps the soul to mass out of the body and also causes vomiting, and (5) sa- mana, which helps in the digestion of food and drink and their conversion into chyle, blood, and other materials of the body. The five pranas belong to Prakriti, or matter, which consists of the three gunas. They are derived from the com- bination of the rajasic parts of the five rudimentary elements. Ten organs—These consist of the five organs of per- ception and the five organs of action. The organs of per- ception are the ears, the skin, the eyes, the,tongue, and the nose. The organs of action are the hands, the feet, and the organs of speech, evacuation, and generation. The five organs of perception are said to be formed from the sattvic parts of the five rudimentary elements, because they are by nature luminous and the characteristic of sattva is luminosity. Likewise, the five organs of action are said to be formed from the rajasic parts of the five rudfmentary elements, be- cause they are by nature active and the characteristic of rajas is activity. Manas—This word, usually translated as “ mind,” de- notes a function of the inner organ (antahkarana) which con- siders the pros and cons of a matter. Jt is produced from the combined sattvic parts of the five rudimentary elements. Buddhi--This word, translated as “determinative fa- culty” or “ intellect,’ denotes a function of the inner organ which determines the true nature of an object. The buddhi, like the manas, is produced from the combined sattvic parts of the five rudimentary elements. There are two other func- tions of the inner organ, namely, the chitta, which seeks for pleasurable objects, and ahamk@ara, or egoity, characterized by I-consciousness. The subtle body is an effect of the five elements and therefore material in nature. Accompanied by it, the soul, at the time of death, leaves the gross body. The subtle body is the seat of desires produced by the actions of the jiva. It is a beginningless superimposition upon Atman, brought on by maya. One rids oneself of this superimposition by constantly remembering that the Soul is totally different from the subtle body. The causal body, which is the third upGdhi, described: aarafaafatear sronaiaexad | Sofa aa eaAATAAATTINAT II ATA: ne Avidya, or nescience, indescribable and begin- ningless, is called the cause, which is an upadhi superimposed on Atman. Know for certain that Atman is other than the three upadhis. Avidya—See note on “ ignorance,” verse 5; also intro- duction, p. 59 ff. Indescribable—Avidy& cannot be described either as being or as non-being. The mind, through which one under- stands, is itself a product of avidya, or ignorance. Beginningless—The beginning of avidya cannot be known by the mind, because the mind, which creates the con- cepts of time, space, and causality, is a product of avidya. If a boundary be imagined for time or space, it is easy to think of further time or space beyond it. Cause--It is the cause of both the subtle and the gross body. Brahman, in association with avidya, appears to have become corporeal. Other than etc.—That is to say, Atman, or the Soul, is the Witness of the three bodies and never to be identified with them, The detached and independent nature of Atman has been described by a Veddantist teacher named Vidyaranya Swami with the following illustration: The gross physical body may be compared to a royal court; the individualized soul, which is a reflection of Atman, to the king; the mind, to the prime minister; the five pranas, the ten senses, and the five objects, to various officers, courtiers, entertainers, and servants; and Atman, or self-luminous Consciousness, to a great chandelier. Atman illumines all the activities of the gross and the subtle body during the waking and the dream state, like the 174 SELF+KNOWLEDGE chandelier illumining the activities of the court. When the king and the officers retire, still the chandelier gives its light, illumining the hall and revealing the absence of activities. Likewise, in deep sleep Atman alone shines, revealing Its immutable reality and the absence of the activities of the body and mind. Thus Atman is the unrelated Witness of the experiences of the three states, whicn include a man’s diverse activities through his three bodies. It is Itself detached from all the bodies. It may be contended that the description of Atman as independent of the three bodies is not valid, since Atman is seen to be dependent on food and drink and to be endowed with many physical and mental attributes. In answer tt is said that all this ts due to the false identification of Atman, through ignorance, with various sheaths. The sheaths are described. qaqlaifeaia adeaa za feta: | ast asleararfealta enfeat ar tt On account of union with the five sheaths, the pure Atman appears to be like them, as is the case with a crystal, which appears to be endowed with such colours as blue or red when in contact with a blue or red cloth. Union—That is to say, false identification. There can- 1ot be any real union between the Self, which is Conscious- ess, and the sheaths, which are material in nature. aTTeHaNT: 175 Five sheaths--These consist of gross material particles (anna), the vital force (prina), the mind (manas), knowledge {vijnana), and bliss (Ananda). The first sheath is the tangible physical body, the next three constitute the subtle body, and the last is the causal body. Atman, or the Soul, is beyond them all. These are called sheaths because they are like coverings on Atman, which manifests Itself through them; or because, like a sheath or scabbard (kos‘a), they contain within them the Soul, which may be compared to a sword. As one studies the nature of the sheaths, from the grossly physical to the blissful, one finds them becoming gradually finer and finer and thus reflecting more and more the true nature of the Soul. The realization of the Soul in Its true nature is attained through elimination of all the sheaths by the practice of discrimination and detachment. (See Intro- duction, p. 106 ff.) For a fuller description of the five sheaths the reader is referred to the second chapter of the Tuittiriya Upanishad. When all the five sheaths are eliminated through dis- crimination and renunciation, what remains as the non- reducible substratum is Atman, the self-effulgent Witness, the changeless Reality, Absolute Knowledge and Ever- lasting Bliss. Lt aque: Has sR: | aAMAAAR Ys fafaearaogs aar | One should, through discrimination, separate the pure and inmost Self from the sheaths by ‘which It is covered, as one separates a rice-kernel from the covering husk my striking it with a pestle. Through discrimination—This is how the aspirant dis- criminates about the sheaths: The sheaths are material, inert, and changeable by nature: they belong to the category of the object, and Atman is their Perceiver. Rice-kernal—lIt is covered with a husk and appears to be inseparable from the husk. When a man clearly realizes the Soul to be distinct from the sheaths, he becomes detached from them. This detach- ment is followed by Knowledge and Freedom. Why is it that the all-pervading Atman is not tangibly mantfest through all things? Ga GAMA SAAT | AaaTaATAd | qgiaaared zag ofafraaq |! Thuogh all-prevading, Atman does not shine in everything; It is manifest only in the buddhi, like a reflection in clear water or in a stainless mirror. All-pervading—Atman is present in all objects as Exist- ence, Luminosity, and Bliss. (See note on verse 8.) Buddhi--A modification of the antahkarana, or inner organ, which determines the true nature of a thing. Because STTERATT: 177 it has a preponderance of sattva and is pellucid by nature, it is the best medium for the reflection of Atman. This reflec- tion is known as the jiva, or embodied soul. (See Introduc- tion, p. 92 ff.) Though Atman is present in the embodied soul endowed with organs, pranas, etc., yet It ts distinct from them. atannaafgsataen fsa | ag frefaei PATA UATAT II Realize Atman to be distinct from the body, sense-organs, mind, buddhi, and non-differentiated Prakriti, but the Witness of their functions, com- parable to a king. Distinct etc.—Though the Soul interpenetrates the body, sense-organs, etc., yet It is totally different from them because It is the eternal Subject and unchanging Consciousness. Prakriti— Matter. The king sits in his court on his high throne as the observer of the activities of his ministers and counsellors, and is perceived to be different from all by virtue of his unique majesty. Likewise, the Soul dwells in the body as the Wit- ness of the functions of the body, senses, mind, etc., but is distinct from all these on account of Its being of the nature of Light, Consciousness, and Bliss, which are absent in matter or material objects. It may be objected that Atman is not a mere witness; Atman also participates in the activities of the body and senses. This objection ts answered by means of an illustration: sald aPareara sarataraareara | Sadsagy wage safaa aa aatt | As the moon appears to be moving when the clouds move in the sky, so also, to the non-dis- criminating, Atman appears to be active when in reality the senses are active. The movement of the clouds on a moonlit night creates the illusion that the moon is moving, and children believe that it is playing hide-and-seek. Likewise, the activity of the mind and the senses creates the illusion that the Soul is active. People who cannot discriminate between the Soul and the body believe in the activity of the Soul. If, an opponent may contend, activity belongs to the senses and not to the Soul, then let the senses be called the conscious entity and designated as Atman. This objection is answered by means of an illustration: areraacaatin sear: | cafnag aded Gales aa Tat: | arena: 179 The body, senses, mind, and buddhi engage in their respective activities with the help of Con- sciousness, which is inherent in Atman, just as men work with the help of the light that is inherent in the sun. Another Ved§@ntic illustration is that of iron filings, which become active in the presence of a magnet. A third illustra- tion is that of the burning of an object by a red-hot iron ball. The power of burning does not belong, in reality, to the iron ball but to the fire by which the ball is heated. The meaning is that neither the body, the senses, the mind, nor the buddhi, nor acombination of all of these, is endowed with conscious- ness; none of these, therefore, nor their combination, can be Atman. The illustration of the sun in the text emphasizes the detached nature of Atman.