It is said that God created this universe to know and to experience Himself. We, the individual beings are but a figment of His imagination. When we realise this, we become one with Him. How do we get realisation? What is our nature? What is real, what is not? Though in essence we are divine, it is said that our bodies are inert and that the energy that gives us life and consciousness is known as ‘chaitanya’. The difference between human beings and other sentient and non-sentient beings is that human beings can consciously work their way back to the original divine Self. I am told that we can find our way with the help of the Vedas and Vedanta….
Vedantic studies talk of the existence of three entities – the Divine, Supreme, Absolute entity, the individual being and the universe. I am aware of my own existence and I am aware of the existence of the universe where I am, but I know nothing of the first entity or its existence. So how do I proceed? But there is a gnawing deep within me, a void that yearns for fulfilment, a hunger that demands satiation; and so I start questioning and seeking answers.
I am told that the study of Vedanta will provide answers; it will help me realise my true self; will help me attain fulfilment and reach a permanent state of absolute bliss through union with the Supreme Entity. So where do I start?
Ans: Vedanta is nothing but revelation of the existence of the Supreme Absolute and Its creations and perceived by the Rishis through their vision. It does not mean their perception is fictitious or that it has no authenticity. One can experience and witness the Truth revealed in the Vedas about the creations and the creator.
As it is a fact that for any query there is a solution, similarly for any ailment there is medicine.
Why does a problem or a query rise?
…when the problem is unresolved to the expectations of a person; similarly a query rises when a person fails to find the solution.
Does the problem really exist and does it need a solution?
It is a known fact that because of expectation man fails to trace the solution, thus leading to a query from which the solution can be found. It is believed that the expectation, the problem and the queries arise because of the mind. As the mind rests on the sensory organs, what it perceives through eyes, ears and the nose becomes the cause for such expectation. Altogether, whatever is perceived through the sensory organs has come into force in physical action. A man gets into action either by discerning the perception through intellect, by discrimination, or without it. A man who recognizes his expectation by analysing through intellect may find a complete solution or the problem may reduce, whereas a man who spontaneously follows the mind gets into a greater problem. Hence, mind and intellect play roles which lead to greater problem or lesser. Therefore, if both mind and intellect are calmed then no problem will exist and that will be the solution.
Now it is clear that because of the sensory organs, mind is playing a role. What is that intellect which governs the mind?
We may say that the mind is like a processor and the intellect is the analyser. The two elements are like processor and analyser and they need to process and analyse data. Data is that which is perceived and recognized by the mind through the sensory organs. A man, who perceives through his sensory organs, has to execute his actions after analysing, in order to minimize the problems. He may either find a complete solution or the problem may be minimized, but may still persist. Even after proper analysis through intellect why does one fail to find complete solution in some cases? The reason could be either lack of complete knowledge or partial implementation of action.
In case of a person not finding solution due to lack of complete knowledge, he needs thorough experience to get the expected results. And in case of partial implementation of action the person requires a complete effort. Thorough experience and absolute effort can bring in the desired result. Hence complete solution results from perception, process, analysis, experience and effort.
From the above discussion it is clear that three elements are required to experiment, experience and to have a final conclusion; and these are sensory organs (eyes, ears and nose), mind and the intellect. These three elements can also be classified as Jagruta, Swapna and Sushupti (wakeful, dream and deep sleep) states. Sensory organs are the wakeful state, Mind and Intellect together constitute the dream state and experience (solution or the bliss) is the deep sleep state. (But on awakening, man attributes the experience to the intellect)
The functioning of the sensory organs leads to wakeful state, but the sensory organs cannot see the mind and the intellect. Similarly the processing state of the mind, which is one part of the dream state, can be witnessed by the intellect but the mind cannot see the intellect. The other part of the dream state is the intellect which analyses the processed mind, but it cannot see the Atman (consciousness) which is invisible and is the silent sensor and which is in the state of Turiya.
This invisible Atman is variously referred to as vital air, consciousness, energy, thought, sound and so on. Atman is the sensor which can witness the sensory organs, the mind and intellect but cannot see itself, only can feel that it is everywhere and within.
It is said that Atman has no birth or death, but there is the concept of Atmic Karma which is not clear to anyone. Everyone is of the perception that the body and the mind are responsible for any Karmic deeds and it is believed that in order to overcome the Karmic actions one has to properly analyse through intellect, segregate the good and bad actions and nurture only good thoughts so as to implement good actions. The Vedas have prescribed some codes to follow, to make one’s action pure and perfect. For instance, it is mentioned that a Jiva (soul) should not harm another Jiva. Due to this code of conduct the birth of good and bad (action) has transpired. From the time of inception of such code of conduct in nature, the three characteristics viz. Sathwa, Rajas and Tamas appeared.
How do the three characteristics of nature influence the Atman and the Body? Is the body liable for the consequences resulting from the three characters or the Atman?
As mentioned in the above paragraph, everyone believes that the body and the mind are solely responsible for the consequences of the three characteristics of nature and one can overcome them with proper analysis and tuning of the mind through intellect. As such this line of thinking is untrue. No doubt the body does the action (good or bad) instructed by the mind and intellect, which is invisible within the body. Hence the blame or the fame goes to the body first, followed by the mind and the intellect. Since the action is performed by the body, the body takes the credit, whereas the mind and intellect are indirectly responsible for that. For example if a man did a good or a bad action, his action is recognized through his body first followed by the mind and the intellect. The systematic study of this will help us to come to the conclusion that the invisible organs (the mind and the intellect) are solely responsible for any cause or action.
Krishna, in 4th and 5th verse of chapter 10, Bhagavd Gita, thus says:
“buddhir jananam sammohah kama satyam damah shamah sukham duhkham bhavo abhavo bhayam cha abhayam eva cha” – 4
“ahimsa samatha tushtis tapo danam yasho ayashas bhavanti bhava bhutaanaam matha eva prthag-vidhah” – 5.
The intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, self control and calmness, pleasure and pain, birth and death, fear, fearlessness, nonviolence, equanimity, satisfaction, austerity, charity, fame and infamy are created by ME alone.
Therefore, from the words of lord Krishna, it is clear that the above creations are subject to body, mind and intellect which cease with the body when the Atma (soul) departs. And ME represents the Supreme consciousness which is solely liable and responsible for all the acts of the body, the mind and the intellect. It is that Supreme consciousness which dwells in all souls, hence the soul is absolutely responsible for all dualities.
For instance, the results of one’s action may be undergone physically by the body, mind and intellect but the pleasure and pain is experienced by the soul. Similarly the Vedanta speaks about three types of Karma viz. Prarabdha, Sanchita and Aagami (Past, Present and the future). In that it says it is because of the past action that one is undergoing its consequence presently. Similarly, the present action will become the result for future. Hence one’s action must be on the line of right path so that the consequences of the present will be brought out as future (Aagami) actions.
Who is undergoing the consequences of action? Is it the body, mind, intellect or the Atman?
In 36th verse chapter 10 of Bhagavad Gita, Lord Krishna declares:
“dyutham chalayataam asmi tejas tejasvinaam
jayoasmi vyavasaayoasmi sattvam sattvavataam aham”
I am also gambling of cheats, and of the splendid I am the splendour, I am victory, I am adventure, and I am the strength of the strong.
There are many kinds of cheats all over the universe. Of all cheating processes, gambling stands supreme and therefore represents the Supreme. The Supreme can be more deceitful than any mere man. If the supreme chooses to deceive a person, no one can surpass the Supreme in HIS deceit. HIS greatness is not simply one sided it is infinite.
In this illustration is it the body, mind and intellect of the Soul which are functioning or that Supreme consciousness?
It is that Omnipresent Supreme consciousness existing in the subtle form of energy to the highest action, which is functioning. Since, the same Supreme consciousness is dwelling in HIS creations, the consciousness is responsible for all the acts of the body, mind and intellect.
Therefore, the Karmic actions of the present are carried over by the Atman for the future and that is the reason it is known as Prarabdha, Sanchita and Agami Karma.
The three states of Karma are applicable only when a person feels that all actions belong to one. Whereas, if one considers that all actions are HIS (Supreme) actions, one can overcome these three states of Karma. In the latter case, whatever takes place in one’s life should be considered as occurrences- disregarding the outcome of the events, whether good or bad- because such resultant action was not due to his/her action since all actions are now Divine actions. The discretion which made here as HIS and one’s action will be called as conventions (Rule) of nature for the divine cosmic play. (The above reasoning that one’s action is His action will become convention (Rule) of nature for the divine cosmic play.)
The illusion is one part of HIS creation in the divine cosmic play, wherein the codes of conduct are framed, to be followed by those who are in the vicious circle of illusion, so that they can understand the play and realize His true nature in order to merge in Him(origin.)
Now the question is how to realize one’s true nature?
Everyone knows the concept that Atman is the true nature which is present in everyone and makes everyone do action. But without effort it is difficult to realize it, whereas, if one practically attempts to realize the true nature, he/she can know that Atman without fail.
What is Atman?
Atman is that energy which is unsullied when it is still in the state of pure existence. When this existent energy converts into thought process, it becomes subject to the nature of three characteristics (Satwa, Rajas and Tamas). The pure Atman without any thought (i.e. action) process can be found normally in the deep sleep state. When the same Atman comes into the state of wakeful or dream state (with action) it will be subjected to the three characteristics and bound in the material plane. So in these two states the Atman will deeply involve in the monotonous actions of the body, mind and intellect till that Atman seeks to retire to the state of existence. The existent state can be possible with or without body. In the latter case, i.e. ‘with body’, the state of existence is possible only in deep sleep state where the Atman is unaware of its corporal body. This deep sleep state is also known as the blissful state, because the Atman is free from body consciousness and its monotonous actions.
How can this blissful state be known?
It was unknown during the deep sleep state and came to be known by the Atman in the wakeful state.
Are the deep sleep state and blissful state one, or are the deep sleep state and the state of existence of that Atman the same?
The aspirant may have the notion that deep sleep and blissful state are one and the same. But this is not true because, in deep sleep a person is unaware of his physical state. How then can it be called blissful? The state of bliss is known to the person only when he wakes up; that he was in the state of bliss (here bliss refers to peace or calm) without any action and reaction. Hence, the deep sleep state is beyond the blissful state or can be called as the state of existence of the Atman in the subtle level of energy without any action.
How can one become aware of the Atman in the wakeful state?
As the wakeful state always occupies the Atman in it’s grip, Atman is bound by repeated actions and reactions. When the Atman seeks to retire from the bodily actions then only it can regain its existent nature. But it need not be so. The Atman need not cease its corporal body, being in the body it can calm the senses, mind and intellect by making their monotonous actions ineffective. When the Atman instructs the sensory organs to become calm, in reciprocity the sensory organs, gradually start negating the body consciousness and finally live in the state of existence while being in the body. The process of negation and the instruction to the sensory organs by the Atman can take some time since that Atman is in the hold of the sensory organs which are in the habit of perception and progression. The process of negation one by one (neti, neti principle) is called as the study of the existent truth which is also known as contemplation.
The deep sleep state takes place due to two reasons. One possibility is, when the Atman in the hold of sensory organs becomes exhausted and gets into deep sleep state and the second probability is when the sensory organs are calm(unperturbed) the Atman falls into deep sleep naturally. Therefore, one may attain the state of existence without effort when their sensory organs are in peace or by instructing the sensory organs to become calm, which may take time.
The other way to realize the existent essence in the wakeful state by the Atman can be by considering transformation of the monotonous actions into sentient actions. Normally the sentient action of the Atman which is in the hold of sensory organs further magnifies the duality and gets trapped by the emotions and their consequences. But the Atman being in the wakeful state, when it completely understands and follows the principles prescribed by the Vedas and other scriptures such as the Gita, that the course, cause and consequence are mere play (of the Supreme) and that all these three (elements or states?)are temporary and can be controlled, changed or can be ignored at anytime by the Atman, that can break the hold of sensory organs over the Atman and can redeemed to the state of existence.
Jai Sai Ram
Q. If it is inferred that deep sleep state is equivalent to atmic state and better than the blissful state, then this deep sleep state comes only with body, even though the mind and the intellect are dormant. When any one of the three elements viz.body, mind or intellect is involved, how can we call the deep sleep state as the atmic state? What happens to his karma accumulated upto to his deep sleep state? When he wakes up does he start with a clean slate or with his accumulated karma?