Shloka # 19:
Continuing his teaching on Kaivalya Upanishad, recapping last week’s lessons, Swamiji says, in all these mahavakya mantras the Jivatma-paramatma aikyam is revealed.
Jiva and Parama are not intrinsic properties of Atma. Their manifestation depends upon the medium. Just as a face appears different in a convex or concave mirror so also Jivatma and Paramatma are a reflection of the same Atma. It is a seeming distortion. Jivatma is a distortion with inferior attributes, while Paramatma is a distortion with superior attributes. Attributes do change and bring about the distortion. Furthermore, they are superimposed attributes. When Jivatma has limited attributes it appears as Karyam, the product, while Paramatma with many superior attributes appears as Karanam.
Both are fake attributes. Atma is without either Karyam or Karanam vilakshanam. Atma in Karya vesham is Jivatma and Atma in Karana Vesham is Paramatma. I, the Atma, in reality, am neither of them.
Shloka # 20:
This is a corollary to previous shloka. If I am Karana Paramatma, where am I located? Karanam is not located anywhere. It, Karanam, appears as Karyam. Gold is in the Jewelry, big or small. It is one of the many manifestations of Karanam.
I am the Karanam. I, the One Karanam, am experienced as many Karyams. “I”, the Karanam, appear as manifold Karyams. I am everything. I am in the smallest atom. I am even the largest galaxy.
Why enumerate what I am?
I alone am the cause; I alone am the effect, the universe or Karya Prapancha. This universe is an amazingly (vichitram) pluralistic one. In Reality:
Karanam + Nama and Roopa=Karyam
As Karanam, since when do I exist? Since the most ancient time or puratanaha. Even Big Bang occurred in me. Being Karanam, I inhere (exist essentially or permanently in). I am the Purusha, the conscious spirit. Karanam alone lends existence to Karyam even as gold alone lends existence to the jewelry. Remove the gold and the jewelry does not exist anymore.
I am the master, (ruler, Ishaha). Karanam is Swatantram or independently existing while Karyam is dependently existing.
From my own standpoint, who am I? In the green room, without make up, who am I? I am the attribute-less Consciousness like Gold. I am Ananda Swaroopa. This is known as Sarvatma Bhava. “I” am all.
Swamiji, I have difficulty believing that “I am all”, is a reasonable question to ask.
With our dreams too we have difficulty believing our dreams. While in the dream, it is very real. At that time I have identified with the Swapna Shariram. Only upon waking up I realize “I” was not the dream. The stronger is our Deha abhimana (identification with body) the more difficult it is to assimilate Vedanta. Transcend this body, this Deha abhimana and this nama roopa. Be aware of the formless Consciousness, and then Vedanta becomes easy. Transcending the Deha Abhimana is the most difficult part to realize for a Vedanta student.
Shloka # 21:
Here the shloka discusses Atma from two angles. When I look at my face from one angle, one is Nirupadhika and from another angle it is Sopadhika. Nirupadhika is the Absolute I without a medium, while the Sopadhika is the Vyavaharika “I”, through a medium.
When I have these two natures one is Nirguna and other is Saguna. Originally I am Atma (without Jiva or Parama attributes). This original I, am without hands or legs. What is meant here is:
The I through the RM (reflecting medium) with the sthula, sukshma karana sharira and RC (reflected consciousness), this I, now, have a body or nama roopa. It is this “I”, although it does not have hands and feet, that powers the Gyanendriyas and enables them to move, grasp, see, hear etc. Thus, I am the Seer without eyes, Hearer without ears etc. All this happens due to my unique Maya Shakthi. Thus, there are two aspects of Atman. One is Paramarthika Drishti (view of Absolute or higher) and other of Vyavaharika Drishthi (view of lower sharira).
OC (Original Consciousness also known as Apramata ) is also the RC (reflected Consciousness), the Knower. Even the knower hood is not my real nature.
We have forgotten our real nature. We do this in dream when we forget the waking state.
I am the knower of everything but I am not known. Knower can never be known. The Eyes cannot see themselves. Strangely, I, the one without a form, cannot be perceived by the sense organs. They need a form to perceive.
If I am not known what is the proof?
What proof do you require? I am the ever-present self, the proven consciousness. It does not require proof. The very search for proof presupposes a consciousness. Camera will not appear in any picture. You do not require a separate proof of camera. All the pictures are proof of the camera.
How to become Chaitanya? You are already consciousness or Chaitanya.
The above three are known as Trikuti. In the absolute Brahman, I am not Trikuti, as Jagrat, Swapna nor Sushupthi avasta are not present.
In the empirical Brahman, I have become Trikuti. Thus, in swapna:
Who experiences the swapna? It is the I.
How does he experience the swapna? I, as the instrument, experience swapna.
What does he experience as Swapna? He experiences “I” as the swapna.
If I can become the dream Trikuti, I can also become the Waking Trikuti. So, I am the knowable one through Veda Pramana. I am the Pramatra and Prameya as well. Pramanam is only through Guru. Why Guru? Shastram becomes pramanam only when handled by the Guru.
You attain mortality in Avidya. Hence you need a guru. Lord himself is the first Guru of the Guru Parampara.
I am Pramatr, Prameyam and Pramanam. As OC, I have neither punyam nor papam. Prarabdham belongs to RC (reflected Consciousness). Nothing belongs to OC. Birth depends on Punyam and papam. Your nakshatra is only an indicator of your punyam and papam.
When I do not have punyam or papam, there is no more Janma. Without Janma, there is no Marana as well.
I don’t have Punyam, papam, intellect or indriyas.
Description at Vyashti level.
Shastras declare: “I am not earth, fire, air , water or space.”
How come I am experiencing them solidly is a reasonable question to ask.
It is because of the lower order of reality. In Swapna, swapna prapancha is experienced tangibly. Nobody doubts the dream. But upon waking, the waker negates the dream. Dream is experienced but negated by the higher point of the waker. All such things are called Mithya. So also with this world. The waker experiences it, but it is negated by the OC (original consciousness) or the paramarthika drishthihi.
The non-waker’s chaitnaya becomes the waker or lower order. Thus, the waking state is also a dream. One is a Lying dream, another is a Waking dream
With best wishes,