The young Rama asks what are the attributes of a person who has eliminated his or her ego. Sage Vasishtha replies with the story of King Ishvaku and Swayambhu Manu, and narrates the discourse that followed.
Glossary:
jivanmukta: permanently self-realised (or God-realised) person who no longer has any identification whatsoever with his or her body.
sat roop cognition that the Universe is real
chitta: chitta San. noun. the mind (the seat of understanding and awareness, of intellect and will); memory, thought, reflection; the soul, heart. It is the individual consciousness, composed of intelligence and intellect (buddhi), ego (ahamkara) and mind (manas). In Vedanta, chitta is one aspect of Universal Consciousness (chit). The world hangs on the thread of consciousness – without consciousness, there is no world.
chitta-shakti potency of the chitta, the mind
Atma the Self, the soul, the life principle, the divine core of personality, man’s individual indwelling reality (jivatma), the wave in the ocean of the universal Self (Paramatma or Brahman), the inner controller which rules and regulates the senses, the mind and the intellect, and animates the body by means of prana: ‘I am the life-force in every heart’, ‘in the body but not of it’. ‘The atma is the unseen basis, the substance of all the objective world, the reality behind the appearance, universal and immanent in every being.
samadhi: Samadhi is a state of profound and utterly absorptive contemplation of the Absolute that is undisturbed by desire, anger, or any other ego-generated thought or emotion. It is a state of joyful calm, or even of rapture and beatitude, in which one maintains one’s full mental alertness and acuity.
sankalp Hin. sankalpa San. m. a vow; will, a definite intention, resolve, plan.
sankalpa: ideation; modification of chitta or consciousness; idea, resolve, volition (will);
antar drishti: inner vision, internal vision
atma-abhyas: spiritual discipline; spiritual endeavour
chidakasha: The causal aspect of the universe. The akash or space of Chit; the Absolute Consciousness, the all pervading Spirit;
chidakasha: The state in which the self remains as a witness to whatever is happening.
bhoomika: refers to the state of mind
bhoomikas: different states of the mind, different states of knowledge.
vasana: tendencies or desires
turiya: the fourth state of consciousness that transcends and pervades the three states of wakefulness, dream and deep sleep; the state where the individual self is united with the Supreme Self.
turiya-atit: This is a state of complete ineffable Bliss in which the Universal Consciousness alone is experienced. It is beyond description.
Brahm-akar: hin. the original, primordial state of Brahman
akash: San. m., n. (ambara) sky, space, an expanse; the element of ether, the subtlest form of matter. Space gives things form and keeps them discrete. Its quality is sound. ‘It is through space that sounds are transmitted and heard. Love and play are products of akasha and seeds sprout on account of akasha.’ ‘Akasha pervades the cosmos but remains unstained.’ (BG: 23:32)
Question 261: Sir, what are the attributes of a person who has lost his ego?
Answer: Ramji, he who has lost his ego does not cognise the worldly objects as real, nor does he aspire for them. Therefore, compassion and peace naturally arise in him. He loses anger. Occasionally, a wise person may be observed in anger, but his anger does not stick in his mind. The egoless person is desireless and his mind is gentle and free from lust, anger, greed, attachment and ego. Ramji, there ruled in your race a king named Ikshvaku who lived and functioned as a jivanmukta. A thought arose in his mind as to how the universe is created, what its true form was and how it is dissolved. One day, Swayambhu Manu came to him. After respectfully welcoming him the king put these questions to him. Manu said,”O king, the entire manifest universe is unreal and there is no element of truth in it. Just as there is an illusion of a snake in a rope, or of water in a mirage, so is the non-existent universe cognised as real. In truth, the universal Atma only permeates everywhere in all respects. Just as the universal sap permeates through all trees so the only pure consciousness permeates through all objects. Just as bubbles, foam, waves and tides in a sea illustrate the sea, so the diverse objects of a universe illustrate Atma. Primevally, all objects are of the nature of ideation in Atma and are subsequently cognised as cause and effect. The potency of the mind creates, in its ideation, the elements and bodies and then because of its ignorance of the true state, assumes ego-feelings (I am) in them.”
Continuing, Manu said,”Having become ignorant of its true state, the individual has attained to the state of the variegated universe. In reality there is nothing but the non-dual Brahmam, where there can be neither oneness nor multiplicity. Hence you should give up the ideas of bondage and liberation and be absorbed in the Self. O king, having become forgetful of Atma a person comes under the spell of mundane actions, and remains under illusion and cognises himself as the doer. However, the Atma is a non- doer, in spite of all the actions. In reality, the entire web of the universe is a manifestation of Atma – a form of the Atma itself – and there is nothing but Atma, which neither rises nor sets. When ego arises, the entire universe is cognised in the ego; therefore, ego feeling only is the cause of the universe wherein a person experiences joy and sorrow. Just as water only permeates in bubbles and waves, so does the indivisible Atma, free from the ideation of sight pervades everywhere.
“O king, all experiential objects in the universe will, after creation, disappear in due course. Atma that is flawless is the true self, and you should have faith in this True Self so that all your sufferings vanish. Atma is not an object to be searched for here or there, nor is it a commodity to be purchased anywhere, and there is no fixed time for that. You yourself are Atma that is immortal. With your practice, you realise your true self so that you become free from all sufferings and attain liberation.
“O king, you feel miserable because of your ignorance. Therefore, take recourse to wisdom and be free from all sufferings. After practice, when you relinquish the ideation associated with ego and desire, your malady of duality will vanish and so will the illusion of the universe disappear.
“O king, when with the force of your practices you attain the Atmic state that is divested of waking, dream and deep-sleep states, then you will be liberated. When you become non-ideational, you will see Atma existing in every manner, and the states of ideation and non-ideation will both seem alike to you. Then acceptance and rejection, joy and sorrow, samadhi and non-samadhi states will appear alike, and all your actions will occur in the natural course.
“O king, a person is a creation in ideation (sankalpa, will, volition), and it is with the ideation that he binds or liberates himself. When he desires a universe in his ideation, he moves in the cycle of birth and death and then he suffers. But when, with his ideation he progresses in inner vision, he attains liberation. Therefore, abandoning external vision, you should adopt inner vision and bear the spirit of Atma that is the self in everybody, and then you will attain bliss. The universe is neither real nor unreal; because viewed as distinct from Atma, the entire universe is unreal and Atma only exists. On the other hand Atma is all-pervasive and therefore, the universe is not unreal as well. Hence visualise Atma in everything and do not consider the manifest as distinct from Atma, because Atma only exists by itself in every manner. Abandon all ideas except that of Atma. The forms with names and attributes that are seen discrete are there due to the potencies of the mind (chitta-shakti) but they are not independent of Atma.”
King Ikshvaku asked,”O Munishwar, how to attain Atma that is of such nature?”
Manu said, “O king, Atma is realised neither by the words of guru and scriptures, nor by penances. It is realised by the self. Scriptures and the guru provide the guidance, and then with proper practice (abhyas) Atma is realised.”
The king asked,”O Munishwar, since Atma only permeates universally, how are hills, trees, etc., — the variegated universe — cognised in existence?
Manu replied, “O king, the universe, inclusive of hills etc., that is cognised is the glamour of Atma. Just as the objects seen in a dream are merely experiential and are cognised as real in dream only, so is the waking universe the experiential aspect of Atma. There is nothing distinct from Atma.”
King Ikshvaku asked,”O Munishwar, if Atma is subtle, how the are hills etc., that are in gross form and are unreal, cognised as real?”
Manu said,”O king, Atma is omnipotent and these potencies are not independent of Atma, but are aspects of Atma (Atmaroop) only. Because of the external vision of consciousness, the universe of variegated forms is experienced. This consciousness is the ego which has created the variegated universe. The various elements, the three demi-gods (Brahma, Vishnu and Maheshwar), the attributes of sattva, rajas and tamas, and also heaven and hell are the creations of the ideations of the consciousness. O king, all these objects are merely of the nature of ideation, and are cognised in Atma only, otherwise nothing has been created. Just as sun-rays are aspects of the sun and are not independent of the sun, so nothing is independent of Atma.”
The king asked,”Sir, how is it that Atma that is real, is experienced as non-existent, and the universe that is unreal, is cognised as real?”
Manu said,”O king, this is maya. It is of the nature of great wonder and has established the real as the unreal and the unreal as the real. This consciousness of yours is the cause of illusion and when you fix your consciousness in Atma, the illusion of the universe will not be perceptible to you. Just as the light of a lamp is not independent of the lamp, so is the universe not independent of Atma. O king, have the firm faith that the entire universe is of the nature of chidakash: state in which the self remains as a witness to whatever is happening. When you are established like that, then all your desires will be quiescent, you will be free from sufferings and will attain liberation. The triplicity of seer-seeing-sight is experienced due to the ignorance of Atma. Atma is free from such a triplicity. This triplicity is merely ideational. In reality, Atma is cognised as the triplicity due to the ideation. With practice, direct your consciousness inward, i.e. fix it in Atma and then you will cognise nothing but Atma. I shall now tell you about seven bhoomikas for the extinction of consciousness and for the attainment of the true self. Listen to me. A bhoomika is a state of consciousness.
“When the tendency of the spiritual enquiry is developed in an aspirant, he seeks the company of saints (satsang), studies scriptures (on Brahman), listens to discourses and reflects on them. This is the first bhoomika.
“When his interest in the holy company (satsang) and in the teachings of scriptures becomes intense, the aspirant attempts to delve into these and enquires what am I and what the universe is. This marks the second bhoomika.
“In the third stage (bhoomika) the intelligence of the seeker is expanded, and with his sharp understanding he feels that I am Atma, the universe is unreal and I am not concerned with that. “The fourth stage is marked by firm faith in Atma, resulting in the realisation of Atma and the extinction of tendencies or desires (vasana). On reaching the fourth stage (bhoomika) the seeker attains samadhi and cognises the universe as a dream. This state is also called enlightenment (perception of wisdom).
“A seeker who is firmly established in the fourth stage, experiences bliss within. When he is fully absorbed in bliss (ananda), he attains the state of non-ideation, also called quiescent (sushupti) state. This marks the fifth stage.
After the fifth stage, when the seeker is perennially fixed in Atma with an even consciousness, he attains the turiya state (beyond deep sleep), which marks the sixth bhoomika.
“When the seeker is ever absorbed in the sixth state, he reaches the state of turiya-atit which is the state of the highest liberation. This is the seventh bhoomika. A jivanmukta has no knowledge of this state of supreme sublimity—the state of turiya-atit—because it is beyond words and conception.
“The first three stages envisage listening, contemplation and practice and these are related to the waking state, because at these stages the universe is cognised as existent. At the fourth stage also there is cognition of the universe but it is akin to a dream. At the fifth stage the universe merges and this state corresponds to quiescence (sushupti), because here the seeker is so much absorbed in Atmananda (bliss of the Atman) that he becomes oblivious of the universe. At the sixth stage, the seeker becomes the witness to the trio of waking-dreaming-deep sleep (jagrat-swapna-sushupti) and his consciousness becomes extinct or it merges in Atma. The self-realised ones are ever established in the turiya state. In this state, the cognition of the seeker is ever of the nature of Brahm-akar (the original, primordial state of Brahman). The consciousness becomes quiescent or it merges into Atma. The self-realised are ever established in this state. In the turiya-atit state, the seventh bhoomika, there is total merger, and even the Brahm-akar attitude vanishes. This state is absolutely beyond verbal expression and there is total extinction of the mind.
“O king, such a supremely sublime state is your true self. The universe, too, is that and there is nothing else. This is the Atmic state which is ever non-ideational, unchangeable and self-independent. The tendency for modification, which is of the nature of ideation and has no potency of its own, manifests itself on arousal as the universe with all its impurities. You should ever be established in the pure Atma that is your true self. Carry on all your functions of the court, but without ego. It is Atma itself that is experienced as a universe in the event of ideation, and is experienced as the void when the ideation vanishes. Atma is the same in both the conditions. It proves that the universe, too, is an aspect of Atma. Recognise whatever is seen and perceived, as the form of Brahman, Brahmroop. Practise this attitude consistently and be firm in this faith. When you are firmly established in this attitude and faith, then you will cognise nothing but Brahman. At that stage, you will neither be harmed by any weapon, nor affected by suffering in any manner, and then you will be absorbed in the Self with equanimity.
“O king, how can the effect be real when the illusory ideation is the cause? How can the universe be real when the ideation is unreal? When the universe is unreal, for what do you entertain fears and grief? O king, neither anybody is born, nor does anyone die. There is nothing like joy or sorrow. Only one Atma exists in itself in all respects, in which the imaginary universe is experienced due to the ideation. Therefore, abandoning ideation, you should maintain firm faith that I am not the body and the universe is non- existent. When you have such a firm faith and your idea of the universe vanishes, then Atma only is sustained and ego vanishes. “O king, you must reflect thoughtfully on what is perceived as real owing to the illusion. Whatever is sustained after enquiry and contemplation, should be accepted as real and form of the Atma Atmaroop; and all that vanishes like an illusion after enquiry and contemplation, should be cognised as unreal. There is no pleasure in any object in the world because every pleasure giving object brings pain on parting, and pleasure is experienced when an object is obtained. All joys and sorrows are short-lived and transitory; therefore, you should be free from attachments to joys and sorrows. Be neither happy in pleasures nor unhappy in sorrows. Both joy and sorrow are illusory and you must not have concern for either. Be established in your true self that is free from ego. When you attain this state, you will be saved from the cycle of rebirths and will realise yourself as egoless and will have the faith that I am not the body, but am Atma. All your faults will disappear when you have realised your blissful nature. O king, reflect rightly on my teachings and thereafter if you are convinced of the being or the reality of the universe, then you may maintain the faith of the universe; but in case you realise the truth of Atma, then you may maintain the spirit of Atma. The ignorant peoples identify Atma with the body, and they think that with the death of the body, Atma also dies and thus they suffer. The wise ones accept Atma as indestructible, and the body and senses as unreal. Be a person of wisdom. If you are engaged in actions and are divested of ego-identification with the body and senses, you will not be subject to bondage.
“O king, wisdom does not arise without practice. Therefore, be ever engaged in spiritual discipline (Atma-abhyas) and be adept in it. This is the supreme goal of life to be pursued. Abandon all other means. Only ignorance is the cause of the world, and this ignorance is mitigated with the realisation of Atma. Abandon the ideations, and be firm in your faith of Atma. Having attained to this state, you may eat what comes to you without desire, or wear the apparel that comes to you, or sleep where you feel sleepy, but be always free from love and hate and remain fully absorbed in Atma, and thus you will be liberated. Occasionally, the wise (jnani) may be seen apparently in joy and sorrow, yet they ever remain in equilibrium in Atma. Internally, such persons are always free from the feelings of joy and sorrow, and of pain and pleasure, and yet they ever remain in equilibrium in Atma. They are liberated in all states.”
Ramji, thus Swayambhu Manu concluded his discourse with King Ikshvaku and then departed for heavens. The king got busy with his rule. Just as King Ikshvaku ruled as a liberated being, you should imbibe these teachings and be engaged in your rule.
The Nithyaanushthaana, or the rites and vows prescribed for daily adherence, is very important among the disciplines. It is the highest Tapas, the highest Dharma. Have you noted what the Gita, the essence of all Upanishads, has to say on this point? Those who are ever active in the spiritual field, in whatever Asramas they may be, whatever may be their caste, they attain the Lord. That is what Manu also says. “They are endowed with Vijnaana.” The person who is free from all desire, who has not even the slightest inclination to posses or enjoy the sensory world, who has no trace of egoism or possessiveness, who is ever in the bliss of Brahmam-consciousness, is far from any tinge of sorrow, he is established in supreme joy and peace. At least in his last moments, if a man is fixed in the knowledge of his basic nature, which is Brahmam, he can successfully merge in That, beyond doubt.
The “Sthithaprajna” stage is quite natural for such persons. The constant feeling, “I am Brahmam”, is the panacea for all the ills of man. Liberation comes through this “Aham Brahmaasmi” idea itself. That is the real duty of man, to cultivate that feeling and enter upon that experience. The ajnani, or the ignoramus, who is moved by the inert or the jada principle, believes that the body is himself! The pandit who is capable of a little ratiocination and enquiry feels that the jivi in the body is “I”. But those wise men who can see the An-atma is separate from the Atma, they know that the truth is: “Aham Brahmaasmi” and they do not stray from that conviction.
Castes like “Brahmin”, colours like white and black, asramas like Brahmacharya etc. these are physical conditions; they are not characteristics of the Atma. They are conditioned by time and place. They belong to this world of bondage, and are governed by reasons related to that world. They are ordained by the Divine Will for the orderly functioning of the world. They have to be observed by every one who is bound by worldly limitations. For those who are untouched by the limitations and extensions, that is to say, who are beyond worldly ties, they are unimportant. That is why the persons who are ever engaged in Brahmanishta, those who have grasped the basic Reality, do not observe them so much! They are not bound to caste; they see everything as the basic Reality Itself. How then they pay attention to what is called caste? But until that stage is reached, you have to follow the rules of caste and asrama without exception. This is the Dharma for the “deha-conscious” – the Dehadharma. Dharma Vahini, p34
Chicagohenge: Equinox in an Aligned City Image Credit & Copyright: Anthony Artese
Explanation:
Chicago, in a way, is like a modern Stonehenge. The way is east to west, and the time is today. Today, and every equinox, the Sun will set exactly to the west, everywhere on Earth. Therefore, today in Chicago, the Sun will set directly down the long equatorially-aligned grid of streets and buildings, an event dubbed #chicagohenge.
Hamsa Gayatri
Om Hamsaaya Vidmahe
Paramahamsaya Dheemahi
Tanno Hamsa Prachodayat
“May we realise Hamsa that is our own Self as the Swan. Let us meditate on that Paramahamsa, the Supreme Self. May Hamsa illumine us.”
Image Credit: Filip Kruchlik / Pixabay