Ātmatattvaviveka

(Enquiry into Truth)

Enquiry (Viveka) into the Truth (Tattva).

8. तत्त्वविवेकः कः? What is Tattva Viveka?

8.1 आत्मा सत्यं तदन्यत् सर्वं मिथ्येति ।

Atman (आत्मा) alone is real. All things other than that are unreal”. This firm conviction is called Tattva Viveka.

Truth is defined as that which remains unchanged in the three periods of time (past, present and future). It is called Satyam. That which is non-existent, such as the horns of a man, is called Asat (असत). That which exists but undergoes changes or modifications during the three periods of time is called Mithya. Everything in the objective world undergoes modifications and so the World (जगत) falls in the category of Mithya (मिथ्या).

The entire existence with respect to an individual can be divided into two categories:

• I or Aham (अहम) and
• This or Idam (इद्म).

Atman is the “I” (Aham) (अहम) and rest of the world is “This” (इद्म). But due to the ignorance of my real nature, I am always identified with either the body or the mind or the intellect and so I have a false notion about myself. This false notion is the Ego. If I can clearly distinguish what is different from myself, I can negate it and come to apprehend my own nature. Tattva Viveka is the enquiry into my real nature by first identifying what is ‘not-I’ or Anatma and then asserting what my real nature is. The principle employed in this enquiry is: “the knower or the perceiver is different from the known or the perceived”. ‘I’ the knower is different from “this”, the known.

The following analysis shows how I, the knower is different from the body with which I am falsely identified. This analysis is carried out from different aspects from which the human personality and existence can be viewed. Subsequently, the real nature of Atman is also pointed out.

9.1 आत्मा कः? What (who) is Atman?

9.2 स्थूलसूक्ष्मकारणशरीराद्व्यतिरिक्तः पञ्चकोशातीतः सन् अवस्थात्रयसाक्षी सच्चिदानन्दस्वरूपः सन् यस्तिष्ठति स आत्मा ।

That which is other than the Sthula (स्थूल), Sukshma (सूक्ष्म) and Karana (कारण) Sariras (शरीर) (gross, subtle and causal bodies), which is beyond the five sheaths, which is the witness of the three states of awareness, which is the nature of Sat-Chit-Ananda, (सत्–चित्–आनन्द)(Existence-knowledge-Bliss) is Atma.

9.2.1 THE FIVE SHEATHS (Pancha Kosa)

In one analysis, the personality of an individual is considered to consist of five sheaths (Panchakosa) (पञ्चकोश). These are: Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya. (अन्नमय, प्राणमय, मनोमय, विज्ञानमय और आनन्दमय)

The physical body or the anatomical structure is called Sthula Sarira. Because it is a product of and is nourished by food, it is also called Annamaya Kosa (Anna-maya: modification of food; Kosa: Sheath).

The internal physiological functions of the body, which take place because of Prana are grouped as Pranamaya Kosa.

The next level of awareness is the mind (Manas) which is the seat of moods and emotions.

The projections of the mind are called Manomaya Kosa.

Intellect is the faculty by which one is conscious of one’s knowledge and accomplishments. The intellect is called the Vijnanamaya Kosa.

An individual knows certain things in life while he is ignorant of the rest. In the deep sleep state, every individual experience the same state of bliss because the mind and intellect are not functioning with the accompanying problems and miseries. The deep sleep state is called Anandamaya Kosa.

“I” am aware of the physical body, the Prana, the mind, the intellect, and the ignorance with respect to my own personality. This means that ‘I’ cannot be any one of these, i.e. I am other than the five sheaths, I am Panchakosatita (पञ्चकोशातीत).

9.2.2 SARIRA TRAYA (शरीर त्रय) (The Three Bodies)

The five sheaths can also be divided into three “bodies” or constumes, designated as Sarira. The Gross Body or Anna-maya Kosa is called Sthula Sarira; the Pranamaya, Manomaya and Vijnanamaya Kosas are together called the subtle body (Sukshma Sarira) and the Anandamaya Kosa is called the causal body (Karana Sarira).

Just as I am not any of the five sheaths, I am none of the three bodies but distinct from them. I am Sthula-Sukshma-Karana-Sarirat Vyatirikta.

9.2.3 AVASTHA TRAYA (The Three States)

The total existence of a human being is divided into three states (Avastha) of consciousness: Waking, Dream and Deep Sleep.

During the waking state, I am aware of the body and the mind and with their help, I am aware of the physical world as well as my thoughts and emotions. This is the waking state or Jagrat Avastha (जाग्रत अवस्था).

In the dream, I am unaware of the body, but have identified with the mind with the help of which a whole new world of things and beings is created (projected). The dream state is as real with respect to the dreamer as the waking state is with respect to the waker. The dream state is called Svapna Avastha (स्वप्न अवस्था).

In the deep-sleep state, I am not even conscious of my mind. I am, as if, ignorant of my existence. I am in an un-manifest state during deep-sleep condition, but the memories and other traits of personality are regained when I wake up. This state is called Sushupti Avastha (सुषुप्ति अवस्था).

Upon analysis, it is evident that “I” (Aham or Atma) cannot be the waker because the waker is absent during the dream state. Similarly, the Atma cannot be the dreamer be-cause the dreamer is non-existent in the deep-sleep condition. The Atma is therefore the common factor which is present during all the states. He is a witness to all the states. By identifying with either the Sthula, Suksma or Karana Sarira, the Atma seems to be acting as the waker, the dreamer or the sleeper, just as a crystal assumes the colours of the flower placed near it, or an actor who takes different roles during a drama. Like an actor, Atma is distinct from the roles it appears to be assuming. Atma is therefore called the witness of the three states of consciousness or Avastha Traya Sakshi.

9.2.4 SATCHIDANANDA SVARUPA (Existence-Knowledge-Bliss)

If Atman is none of the five sheaths, nor any of the three bodies, then what is it? It is the “awareness” by which I am aware of all the Kosas and Sariras and which is the witness of all the three states of existence. The awareness is called Chit or the Knowledge.

The Atman does not undergo any change during the three states nor during the passage of time, because it is beyond time. It is therefore called Sat or ever-existent.

The Atman is also beyond these limitations of the body, mind and intellect and because space, time, etc. are the crea-tions of the mind, it is beyond space and time also. It is in a constant state of bliss or Ananda.

Atman is therefore called SAT-CHIT-ANANDA or Existence-Knowledge-Bliss. It is the principle that is self-effulgent, that encompasses (or pervades) everything including space and which is complete or Purna: Apnoti Sarvam iti Atma (आप्नोति सर्वं इति आत्मा).

The Satchidananda Svarupa is the natural state of every living being. but it is not experienced because we are struggling and spending all our energies after a problem that is illegitimate. The struggle of a human being can be traced to be in the fulfilment of three basic desires; (1) to be immortal or atleast push the death as far away as possible; to live a day more, (2) to gain happiness or freedom from limitations and incompleteness, and (3) to acquire (objective) knowledge because he cannot stand ignorance.

The problem of mortality, incompleteness and ignorance is, in actuality, an illegitimate problem because man is complete and perfect. However, the apparent problems are created because of the identification of the Self with body, Prana, mind etc. There is further identification with family, society, etc. These identifications change with time; e.g. when one feels hungry, one is primarily identified with the Prana, while during emotional experiences one is identified with the mind. The false identification is the root cause of the problem.

In reality, “I” (Aham) am that principle by which I am aware of my knowledge as well as ignorance. This is the Awareness or Knowledge: Chit.

The concept of time gives rise to the problems of birth, death, etc. However, time is not an absolute concept, but a relative one, because it is a projection of the mind. Thus, while going through an unpleasant experience, time seems to be moving very slowly while the reverse occurs during a pleasant experience. The awareness is free from this relative concept of time and therefore it is free from birth, death, etc. which occur in the realm of time. The Atman is timeless or eternal; Sat or ever present.

Happiness as we define it, is also a state of the mind and therefore relative and variable with respect to time and place. A toy that makes a child very happy, loses its value when the child grows to be a boy. Real experience of happiness occurs when one is with oneself. An object in itself cannot provide happiness. In the deep sleep state when one is unaware of the body and the mind, happiness or bliss is experienced which is the natural state of man. The Atman is always in this state of bliss or Ananda and that is also the natural state of the human being.

Thus, the timelessness (Sat or Existence), awareness or Knowledge (Chit) and blissful happiness (Ananda) is the natural state of man. This natural state of Atman is therefore called Existence-Knowledge-Bliss or Sat Chit Ananda.

Note: Readers / learners are requested to calmly reflect on the above points during this week. Next week, we will explore these same points in greater detail.