Atma

By Sri Sri Sachchidanandendra Saraswati Swamiji

The concept of “Brahman is Truth” has been explained earlier, and there was a brief discussion on what “Mithyā” means. However, since this term frequently appears in Vedantic discussions, it is beneficial to understand it in greater detail.

Mithyā, mṛṣā, vitatha, anṛta, and asat—all these are synonyms, and they all mean “illusory appearance” (husitorike in Kannada). Sat refers to Brahman (Absolute reality), which Vedanta identifies as the Paramātma-vastu (Supreme Self) that is the Ātman (Self) in all of us. The non-self (anātma) is referred to as asat. This asat is what is denoted by the terms mithyā, mṛṣā, vitatha, and similar expressions.

It is essential first to understand the meaning of the term sat. Sat literally means “that which exists” (iruvudu in Kannada). Logicians classify the entities in the ordinary world as sat (existent) and asat (non-existent). Substances (dravya), qualities (guṇa), and actions (karma) all seem to exist and therefore possess sattā (existence), according to them.

For example, a pot (gaḍige or ghața) is a substance (dravya). The very thought of the pot implies that it exists, and thus sattā (existence) is joined in it. Similarly, the black color (kappu) of the pot is a quality (guṇa), and the blackness appears as existing. Therefore, sattā is present in that quality as well. When we observe “the pot rolls” (gaḍige urulutade), the rolling motion is an action (karma) of the pot. Even this rolling (urulu) is perceived as “existing rolling.” Thus, sattā (existence) is attributed to the karma as well. This is how logicians interpret the meaning of sat.

Let us now consider what asat means. Before a pot is created, the pot, its blackness, and its rolling did not exist. All effects (kārya), prior to their creation, are asat (non-existent). After their creation, they become sat for some time and then revert to asat after destruction. This is the view of the logicians regarding sat and asat.

However, Vedantins do not accept the idea that Sat and asat are two mutually opposing categories of existence, nor do they agree that an effect (kārya), which is asat before birth, becomes sat upon creation. Non-Vedantic śūnyavādins (proponents of void philosophy) claim that the absence of sat itself is asat. According to them, asat is not an opposing entity to sat but simply signifies a state of nothingness (niṣsāra). They argue that the entire world is asat, meaning it is devoid of essence and meaningless. Vedantins, however, do not accept this view. Then what do Vedantins mean when they refer to the world as asat, anṛta (falsehood), or mithyā (illusory)? Let us analyze this.

As explained in earlier discussions, in the teachings given by Uddālaka to Śvetaketu, the first sentence is: “O son, in the beginning, this world was Sat alone, one without a second (sadeva somya idam agra āsīt ekam evādvitīyam)”. When elaborating on this statement, Śrī Śaṅkarācārya explains that one might ask, “If everything was originally Sat, then what is it now?” The answer is, even now, everything is Sat. However, it is not just Sat now; it appears along with nāma-rūpa (name and form) and becomes an object for cognition in the intellect (buddhi) as ‘this (idam).’ Before creation, this Sat existed alone, without any differentiation or attributes. It was subtle, all-pervading, and without any parts (avayava). This Sat is pure consciousness (caitanya), and all Vedānta texts affirm this.

Upon waking up, we realize there is pure Sat alone in deep sleep (suṣupti). Similar is the case before creation. Just as pots, jars, and other objects visible in a potter’s house were previously clay, in the same way, this world too existed as pure sat before creation.

If the world is Sat, does that mean Sat creates Sat? Someone might ask. The answer is no. The paramārtha-vastu (ultimate reality) that is Sat appears as the forms of the world. Just as clay appears in the forms of pots and jars, Sat appears as the diverse forms and names of the world. Though Sat has no inherent parts (avayava), the parts imagined by ignorance (avidyā kalpita) give rise to the diverse forms of the world. Like the parts of a snake superimposed on a rope (rajju-sarpa), the parts of the world are superimposed on Sat.

Then, is this world asat? No. Vedantins do not accept a separate asat entity opposed to Sat, as the logicians do. Instead, Sat itself appears as the world of vāṅmaya (word-world) and vācya (object-world). For one who analyzes deeply, there is no snake apart from the rope. Similarly, for one who discerns the truth, there is no world apart from Sat. The entire world of nāma-rūpa (name and form) is indeed Sat alone.

What then does it mean to call the world mithyā? If someone asks this, it means they have not yet grasped the nature of Sat. Because, the world is indeed of the nature of Sat (sadrūpa) from the absolute perspective (as paramārtha). There is no world apart from Sat. This is the essence of what is being explained here.

As Śaṅkarācārya says: “viśeṣākāramātram tu sarveṣām mithyāpratyayanimittam iti vācārambhaṇaṁ vikāro nāmadheyamanṛtaṁ trīṇi rūpāṇi ityava satyam. tānyapi ākāraviśeṣato’nṛtaṁ svataḥ sanmātrarūpatayā satyam. prāksadātma pratibodhāt svaviṣaye’pi sarvam satyameva svapnadṛśyā iva iti na kaścidvirodhaḥ.”

This means: Any object, due to its specific form (viśeṣākāra), appears to the mistaken understanding and is therefore mithyā. However, in its essential form as pure Sat (sanmātrarūpa), it is true. Everything is Sat, but before realizing the Self (ātma-pratibodha), objects appear to be true in their forms, like dream objects. Hence, there is no contradiction, says Ācārya (in calling the world both true and mithyā).

BHAGWAT GITA CH.11 ( 12 - 13 - 14 )

दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता।

यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः।।11.12।।

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा।

अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा।।11.13।।

ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः।

प्रणम्य शिरसा देवं कृताञ्जलिरभाषत।।11.14।

The Viśvarūpa, or the Cosmic Form of the Lord is the vision of the totality of creation; by a mind that has transcended the limitations of time & space.

Yet there is the ignorance of the seer ( Arjuna) as an Ego, that sees.

It is more of a divine perception, rather than a physical vision.

The ultimate transcendence of Brahman (the Supreme Self), is limitless and beyond all duality and attributes, human language and thought (which rely on defining objects and concepts) can never fully encapsulate or comprehend It.

Taittiriya Upanishad (Chapter 2,4, 9) and also the Brahma Upanishad says -

"यतो वाचो निवर्तन्ते अप्राप्य मनसा सह ।"

Yato vacho nivartante, aprapya manasa saha. That from which words turn back, along with the mind ; unable to reach It.

In the present shloka of Bhagwat Gita 11.12

A simily of impossibility is used to indicate the inexpressible nature of Supreme effulgence of the Viswaroopa.

"दिवि सूर्यसहस्रस्य भवेद्युगपदुत्थिता।

यदि भाः सदृशी सा स्याद्भासस्तस्य महात्मनः।।"

[ If the radiance of a thousand suns were to rise all at once in the sky, perhaps it might resemble the splendour of that Great Being.]

Even the simultaneous rising of a thousand suns is only a metaphoric expression of the Supreme effulgence, which cannot be measured by any worldly light.

These words evoke profound and iconic cosmic imagery.

The Lord’s effulgence is not merely physical brightness. It is the composite effulgence of the limitless power, knowledge, and majesty of Īśvara, who is the cause, support, and controller of the entire universe ; within the realm of Maya.

Viśvarūpa is not yet the final nirguṇa Brahman beyond all form, but it is the highest possible vision of the Lord as a form ; of the universe itself.

The Viśvarūpa is the very source of all splendour. The sun, moon, fire, stars, and all luminous objects shine only because they borrow their power from Him.

Katha Upanishad 2.2.15 and

Mundaka Upanishad 2.2.11,

"न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः ।

तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥ "

Na tatra sūryo bhāti na candratārakaṁ nēmā vidyuto bhānti kutō'yamagniḥ.

Tamēva bhāntamanubhāti sarvaṁ tasya bhāsā sarvamidaṁ vibhāti.

There the sun does not shine, nor the moon, nor the stars; these lightnings do not shine there either, what to speak of this fire! Everything shines only after that shining light; by Its effulgence, all this is illuminated.

"ततः स विस्मयाविष्टो हृष्टरोमा धनञ्जयः।

प्रणम्य शिरसा देवं कृताञ्जलिरभाषत।।"

Then Arjuna, filled with wonder, his hair standing on end, bowed his head to the Lord and, with folded hands, spoke.

This radiance is both terrifying and beautiful ; It is beautiful because it reveals that everything is with the essence of the Supreme.

It is terrifying because such an overwhelming explosion of sensory experience ( vision of thousand Suns) makes one's finite egoistic consciousness, appear so very miniscule & insignificant; that the very individuality that one takes pride in , appears to vanish into the void of infinitude.

Normally we see the world in fragments — as innately aquired & also as perceptive creation. As perceptive creations , that arises from ignorance of Self, one experiences difference in- people, events, objects, joys, and sorrows. But when the mind is purified & immersed in nondual knowledge and graced by divine vision, it sees the one universal intelligence shining through all forms.

The Innately aquired fragmentary perception of individual Jeevas are only a miniscule of totality, yet one feels satiated & complete ; since that is best suited for it's survival. A mind & its senses can take as much inputs ,as is according to it's evolutionary capacity. In the totality of electromagnetic spectrum ( Gamma ray- X ray- Ultraviolet- Visual spectrum- Infra red- micro waves & Radio waves), human mind can perceive only a limited range of visual spectrum. Similar is with faculties of other sensory perceptions.

Yet when with grace , the limited mind of a seeker ( that is not yet attuned to the non dual Self ); is provided the totality of cosmic experience - one is overwhelmed like a cup, into which the ocean is being poured.

The radiance is the brilliance of Sat- Truth & Chit- Consciousness itself. It is not merely light seen by the eyes; it is the illumination of understanding, where the seeker realizes that the Lord is not somewhere outside ; rather the universe itself is the visible expression of Ishvara.

तत्रैकस्थं जगत्कृत्स्नं प्रविभक्तमनेकधा।

अपश्यद्देवदेवस्य शरीरे पाण्डवस्तदा।।

There, in the body of the Supreme Isvara, Arjuna saw the whole universe (moving and unmoving, gross and subtle, divine and earthly ) gathered in one place (ekastham) , yet divided into many form ( pravibhaktam anekadhā).

In the multiplicity of creation; there is only one substratum- the Brahman ( Ornaments may be many in appearance & function- yet, the essence is Gold alone.)

In devotional parlance, the devotee discovers that everything one reveres, fears, loves, or seeks is already contained in the one Supreme.

A shift from vision of duality, to a semblance of unity.The many are not denied, but they are understood as appearances in one Supreme whole. The immensity of experience, generates the qualities of surrender, awe , humility & reverence with a simultaneous erasure of Ego.

There are similar verses on the absolute transcendence & immanence of the Supreme ; as -

Muṇḍaka Upaniṣad 2.2.11

"ब्रह्मैवेदममृतं पुरस्ताद् ब्रह्म पश्चाद् ब्रह्म दक्षिणतश्चोत्तरेण।

अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम्॥"

Brahman alone is in front; Brahman is behind; Brahman is to the right and to the left. Brahman is above and below. This whole universe is Brahman alone, the Supreme.

Śvetāśvatara Upaniṣad 3.3

"विश्वतश्चक्षुरुत विश्वतोमुखो

विश्वतोबाहुरुत विश्वतस्पात्।

सं बाहुभ्यां धमति सं पतत्रैः

द्यावाभूमी जनयन्देव एकः॥"

With eyes everywhere, faces everywhere, arms everywhere, feet everywhere, the One God pervades heaven and earth and brings them forth.

Śvetāśvatara Upaniṣad 3.11

"एको देवः सर्वभूतेषु गूढः

सर्वव्यापी सर्वभूतान्तरात्मा।

कर्माध्यक्षः सर्वभूताधिवासः

साक्षी चेता केवलो निर्गुणश्च॥:

The one God is hidden in all beings, all-pervading, the inner Self of all beings, the overseer of action, the indwelling presence, the witness, consciousness itself, alone and beyond attributes.

With such a knowledge about the Supreme, one becomes fearless & does not shy away from one’s Swadharma. As in the following verses-

Īśā Upaniṣad 6

"यस्तु सर्वाणि भूतानि आत्मन्येवानुपश्यति।

सर्वभूतेषु चात्मानं ततो न विजुगुप्सते॥"

He who sees all beings in the Self and the Self in all beings does not shrink away from anything.

Īśā Upaniṣad 7

₹यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः।

तत्र को मोहः कः शोक एकत्वमनुपश्यतः॥"

When, for the knower, all beings have become the Self alone, what delusion and what sorrow can remain for one who sees oneness?