Post by Amritha Varshini on Apr 7, 2014 18:41:43 GMT 5.5
Tatwa Bodham - Sri Adhi Shankaracharya - Commentary by Sri P.K. Venkatachalam
8. JEEVA AND EASWARA
Sthoola Sareeraa Bhimaani Jeevanaamakam
Brahma Prathi Bhimbam Bhavathi
Sa Yeva Jeeva: Prakruthyaa Svasmaath
Easwaram Bhinnathwena Jaanaathi
The Jeeva, which associates with the Sthoola Sareera is a reflection of the Brahman. But due to ignorance, it understands Easwara as separate from him.
AvidhyopaaDhi: San Aatmaa Jeeva Ithyuchathe
The Aatma enveloped by ignorance or avidya is known as Jeeva.
MaayopaaDhi: San Easwara Ithyuchathe
(The Aatma) enveloped by Maaya is known as Easwara.
Note: Here, Aatma should be correctly interpreted. It does not refer to Jeeva (which is the Ego-centric entity). It denotes the Aatma Chaitanyam in us, that is the Brahman. The word Aatma is used here in short to mean Aatma Chaitanyam.
Yevam UpaaDhiBhedhaath Jeevesvara Bhedha Dhrushti:
Yaavathparyantham Thishtathi
Thaavathparyantham Janma MaraNaadhi
Roopa Samsaaro Na Nivarthathe
As long as this notion of difference in Jeeva and Easwara exists due to Upaadhi (envelopment), so long this Samsaara of Birth and Death will not end. This shows that the difference in Jeeva and Easwara is only a wrong notion and there is, in reality, no such difference. All are part of Brahman. This knowledge has to dawn, if we have to come out of this Samsaara of Birth and Death.
Thasmaath KaaraNaath Na Jeevesvarayor Bhedha Buddhi: Sweekaaryaa
Therefore, (in order to get mukthi from this Samsaara), we should not entertain the notion of difference between Jeeva and Easwara. KaaraNa, Sookshama, Sthoola Sareeraas are Vyashti, i.e. the 1/8th part of the divided half portion of Pancha Bhoothas, and Samashti, i.e. the Half undivided portion of a Pancha Bhootha. e.g. Forest, Village etc. are Samashti and Tree, House etc. is Vyashti. Similarly, each physical body is Vyashti and all bodies and the things in the world together is Samashti. Samashti related Energy is Easwaran and Vyashti related energy is Jeeva. Jeeva has Sthoola and Sookshama Sareeraas. The reflection of the energy is taking place in Sookshma Sareera. The jada deha (body) has no energy, it is inert. Hence, there is no chance of it getting the life or prakaasam. As the space is spread everywhere, so also the Aatma Chaitanyam (Brahman) is all pervading. The space, which holds all the sense objects in itself, is beyond these objects and, therefore, if any object is shifted from one place to another, space need not get shifted, since there is no place where there is no space. This is as per the analysis of materialistic situation. Similarly, spiritually speaking, Aatma or Brahman is all pervading and there is no need of its shifting from one place to another. When the Sthoola body perishes, the Sookshma body does not perish and the Aatma Sakthi in Sookshama body also goes with Sookshama body after the Sthoola body perishes. When you heat the iron ball in the fire, it glows and becomes reddish. Similarly Sookshma body glows in the Aatma Sakthi. Hence, Jeevan is Brahman, i.e. it is the reflection of Aatma Chaitanyam.
As stated earlier, Jeeva is enveloped by AVIDHYA and Easwara is enveloped by MAAYA. The difference between Jeeva and Easwara is that Easwara controls Maaya whereas Jeeva is controlled by Maaya. Jeeva is striving to get the final stage of fullness, because he is always desiring something. To avoid this situation of distance from Brahman, we should cast away our ignorance and this is possible only through the dawn of Knowledge. If someone realises the Aatman in this life itself, his life becomes Truthful. However, if he perishes without getting Aatma Gnaana, the loss is huge. He may have to continue in the whirlpool of Birth and Death continuously.
Nanu Saahamkaarasya Kinjignasya Jeevasya Nirahamkaarasya
Sarvagnasya Easwarasya Tatwamaseethi Mahaa Vaakyaath KaThamaBhetha Buddhi: SyaadhuBhyo:
ViruDdha Dharmaakraantha Thwaath
If so, how the Jeeva, with limited knowledge due to Ahamkaaram, and the Easwara, with Egoless full knowledge, will be identical as per the Mahaa Vaakya "TATWAM ASI"? as both have opposite qualities.
Ithi Chenna Sthoola Sookshma Sareera Abhimaani
Thwam Padha Vaachyaarth:
UpaaDhi Vinirmuktham SamaaDhi Dhasaa Sampannam
Shuddham Chaithanyam Thwam Padha Lakshyaartha:
If not, Sthoola Sookshama Sareera abhimaani is equivalent to the word "TWAM" and the Ego less pure Chaithanyam is the aim for the word "TWAM".
Yevam Sarva Gnaathwaadi
Vishishta Easwara: Thathpadha Vaachyaartha:
The Easwara, with full Knowledge, is the meaning of "TAT".
UpaaDhisoonyam ShudDha Chaithanyam Thathpadha Lakshyaartha:
The Suddha Chaithanyam, without Upaadhi (not enveloped by Maaya), is the aim of the word "TAT".
Explanation:
Sanskrit is a beautiful language which is capable of giving various interpretations/ meaning like Vachyaartham (Objective or literal meaning), Goodaartham (inner meaning), Anwayaartha (derived meaning), Lakshyaartham (Subjective or implied meaning) etc. We have to analytically approach the slokaas In Sanskrit instead of seeing the Vachyaartham alone. We should delve deep into it and find out what is the Lakshyaartham conveyed, i.e. what is the basic principle (Subject) it is trying to convey. Seeing it thus:
The literal meaning of TWAM here refers to the Jeeva (Sthoola Sookshma Sareera Abhimaani), who is engulfed by Maaya, to whom the Egoless, Pure, Nithya Chaithanya Vasthu (Brahman) is the aim or goal to achieve, after which TWAM becomes TAT. Thus the word TWAM refers to the Jeeva (initially enveloped by Ignorance or Avidhya) and, when it casts away the Ego (Ahamkaaram) goes into Samaadhi state, it gets the Gnaanam (Knowledge) and remains in the state of TAT, which is the Lakshyam (aim) of TWAM. As such this Mahaa Vaakyam does not denote that the Jeeva (in its Ignorance state) and Easwara (Full of Gnaana) are having no difference.
If we go into the Lakshyartha, we can understand why and how there is identity between Jeeva and Easwara, after the Jeeva transforms as explained above.
Commentary by Sri P.K. Venkatachalam (achalam38@gmail.com)
