ATMABODHA by Swami Chinmayananda

Author:Swami Chinmayananda [Chinmayananda , Swami]
Language: eng
Format: epub
ISBN: 9788175975125
Publisher: Central Chinmaya Mission Trust
Published: 2017-11-22T18:30:00+00:00

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1 Kaá¹­hopaniá¹£ad-2.5.13

Verse 31

आविद्यकं शरीरादि दृश्यं बुद्बुदवत्क्षरम्

एतद्विलक्षणं विद्यादहं ब्रह्मेति निर्मलम्॥३१॥

āvidyakaṁ śarīrādi dṛśyaṁ budbudavatkṣaram,

etadvilakṣaṇaṁ vidyādahaṁ brahmeti nirmalam. (31)

आविद्यकं – upto the causal body; शरीरादि – body and so on; दृश्यं – perceived objects; बुद्बुदवत् – as bubbles; क्षरम् – perishable; एतद्विलक्षणं – different from all these; विद्यात् – realise; अहं – I; ब्रह्म – Brahman; इति – thus; निर्मलम् – pure

31. The body and so on, upto the causal body (ignorance) are objects perceived and thus they are as perishable as bubbles. Realise through discrimination that I am ever the pure Brahman entirely different from all these.

The five layers of matter explained earlier are all vehicles for the expression of life. The gross, subtle and causal bodies are all conditionings through which the Consciousness – through a process of identification1 – expresses Itself as an experiencer in the different planes of consciousness.2 The Self, identifying with the gross body becomes the waker who experiences the waking state, and the same Self when it shifts Its identifications entirely to the subtle body becomes the dreamer. The dreamer lives his dreams and gathers his experiences of the dreamworld’s multiplicity. When the Self, which has thus played the part of the waker and the dreamer, withdraws Itself and identifies with the causal body, It again acquires the attitude of the sleeper and comes to enjoy the total negation of the multiple experiences enjoyed or suffered during the earlier planes of consciousness, namely, the waking and the dream.

Identifying with the gross, subtle and causal bodies, if the Self becomes the waker, the dreamer and the deep sleeper respectively, then the Self in Itself must be something other than Its manifestations in these three states. The verse under discussion asserts this very fact, and the seekers are asked to rediscover the Self which is other than the perishable matter envelopments, through a close subjective Realisation.

It is only through discrimination that I must undo the evil and realise that which is perceived or brought within the field of my perceptions, feelings and comprehensions, must be different from the perceiver (sense organs), the feeler (mind) and the comprehending faculty (intellect). The divine Spark within me is the one illuminator which illumines each and everyone of these objects. Things illumined are always different from the illuminator. Thus the objects recognised by me are certainly different from the pure Self within me, the eternal subject.

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