Wednesday, May 10, 2006

Sloka 3 and Sloka 4


In the last two slokas we learnt the three adjuncts of Atman, in this sloka, acharya explains the cause of all the miseries in the world and how to over come.

sa eva sa.nsaretkarmavashaallokadvaye sadaa
bodhaabhaasaachchhuddhabodha.n vivichyaadatiyatnataH .. 3..

Sa: He ( i.e the jeevatman)
Eva: Only
Sada: incessantly
Samsaret: migrates (through birth and death)
Lokadwaye: in the two worlds
Karmavashat: under the impulsion of action
Vivichyaat: one should discriminate
Shuddhabodham: the pure consciousness
Bodhabhasaat: from its reflection on the intellect ( i.e. Jeevatman)
Atiyatnataha: with supreme effort.

It is the jeeva that is incessantly migrating in the two worlds (here and thereafter) due to the resultant of its own actions (in the form of good and evil). Therefore the supreme problem of life lies in the effort to discriminate the pure consciousness from its reflection.

It is the reflected consciousness or the jeeva that has the adjuncts of mind, body etc. that is undergoing all the pleasures and sadness. Due to previous actions i.e., the karmas, and desires this jeeva seems to go through all the suffering and undergoes the cycle of birth and death. Hence, one must concentrate NOT on the reflection or the illusory happenings; but on the reality behind these, i.e. the absolute consciousness which is the true Self.

The main problem thus that faces us is to discriminate the real from the non real, to discriminate the reflection from the substratum. Once the unaffecting ever blissful nature of Self is known then, there will exist no bondages nor pleasures nor sadness as these are experienced by an illusion and hence can only be illusory in nature. It has to be realized that ‘that’ which undergoes all suffering, pain and death is only the reflection and the reality or the Substratum which is the real ‘I’ which is the witness is always unaffected; as these bodies are only adjuncts of the reflection and hence unreal.
Just like how the movement on the water surface affecting the reflection of sun in water does not affect the sun, similarly, the real ‘I’ can never be affected by all the illusory sufferings and the pleasures that the reflection or the Atman seems to experience. A seeker must strive for this conviction with supreme effort.
The mind and ego are so strong that the attachments and false cognition of Self with body are very hard to over come. Hence Acharya here clearly mentions by the word ‘ati yatnaha’ that all effort must be made in discrimination of the reality from the non reality.


In the last sloka we learnt how it is only the atman that is associated with birth, death, pains and pleasures of the world while the Self is ever unaffected and that a seeker must strive hard to gain such a discrimination of the reality from the non reality.

jaagarasvapnayoreva bodhaabhaasaviDambanaa
suptau tu tallaye bodhaH shuddho jaaDyaM prakaashayet.h .. 4..

Jaagrathaswapnayoho: the waking and the dream states
Eva: only
Bodhabhasaha vidambana: the diverse relations and activities of the reflected
Tu: whereas
Suptav: in deep sleep
Tat laye: that having been merged ( that reflected consciousness along with the
intellect having been merged)
Shudhabodhaha: the pure consciousness
Prakashet: illumines
Jaadyam: ignorance ( only)

The relational activities of the reflected consciousness i.e. the jeeva are restricted to the two states of waking and dreaming; whereas in deep sleep the reflected consciousness itself together with the reflector, the intellect being absorbed in ignorance, the pure consciousness shines upon ignorance only.

Acharya here explains that all the activities done in the waking state and the dream are attributed to the jeeva or the reflection only. The substratum or the consciousness always remains unaffected and stays as a witness in all three states as we have learnt in previous slokas.

We see, feel and experience the world only in the waking and dream state. All activities are done only in these two states; hence the activities of the Jeeva are restricted in only these two states. But in state of deep sleep, this jeeva ceases to function and the pure consciousness being ever unaffected, illumines the ignorance only. Though there are no actions done in deep sleep, there is still ignorance. Acharya here mentions that in such deep sleep state, i.e. in shushptavastha, the consciousness illumines ignorance only.

It is our common experience that we do not remember anything that happens during deep sleep, as we are unaware of the surroundings and enjoy the deep bliss, this is because the intellect that is the reflector, because of which we perceive duality merges with the reflection and we do not see or perceive and duality.

In deep sleep the projection power of the Maya, (the vikshepa shakti) is not there as we do not see duality nor the world but the veiling power of Maya (the aavarana shakthi) is still there as the true blissful nature of Self is not known in deep sleep. It is only after waking up that we say ‘I slept happily!!’ Hence ignorance of one’s true nature still exists in deep sleep also and the source of illumination i.e. the real consciousness illumines only the ignorance.


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