by Swami Krishnananda
The senses are always projected outward to their respective objects. Therefore, no individual has consciousness of the Self. By aspiring for immortality and turning the consciousness to itself within, the Atman is beheld. It is not possible to have at the same time the consciousness of both the subject and the object. The subject can know itself only when it does not know the object. When the object is known fully, the subject is entirely forgotten. Because true bliss is found in the subject alone, this bliss is, never experienced as long as the subject is not known, i.e., as long as there is consciousness of an object. The whole universe is not an object of the Subject that is Consciousness. Self-realisation, therefore, is the absorption of the consciousness, of objectivity into Simple Consciousness not infected by thought or affected by any object. The doors of the senses and the intellect have to be closed if the light is to be beheld within. The light of the Self is dissipated ordinarily because of external consciousness. These rays of consciousness should be collected and centred in one thought or one idea of one nature. This practice puts an end to external awareness and makes the mind break its boundaries and expand itself beyond the limitations of causation. Further, when concentration is practised, all rajas is put an end to, and there is the revelation of sattva through which the bliss of Truth is reflected. Bliss always comes after knowledge, and knowledge is always accompanied by power. This means that meditation is the way to perfect, knowledge, power and bliss, which know no decay.
Since it is evident that worldly consciousness and Divine Consciousness do not co-exist, it is also clear that sensuality is the opposite of Self-knowledge. Sense knowledge is natural to the individual, whereas Self-knowledge is extra-ordinary. This is the reason why everyone is by force made to experience the Anatman or something objective. They are children who follow the course of the objects of the senses. They fall into the widespread net of destruction. Those who have consciousness of the Immortal do not ever seek it among things impermanent. The cause of destruction or death is widespread, i.e., it is everywhere. The meaning is that the outward conditions necessary for the destruction of something are made manifest by the corresponding conditions in the thing to be destroyed. Since all desires are connected with their respective objects and not with the entire existence, it is not possible for one who desires, to escape death. Death is the process of the extension of one’s consciousness by casting off the obstructing factors, viz., limited experiences. The spiritual heroes do not find Reality among shadows, because the Infinite Subject, viz., the Atman, never becomes an object of itself. This Self does neither increase by good action nor decrease by bad action. Its glory is eternal, because it is independent of all externals. The wise ones, therefore, have no desire for anything at all, for they do not find anything as valuable as their own essential consciousness. They experience every objective condition as an intense opposition to what is absolutely Real, and cast it off as pain. In short, absorption into the Self is the same as absence of sense-experience and the negation of thought in pure awareness.
The Self has the knowledge of every kind of existence. This knowledge, however, is not the pain-giving temporary knowledge acquired through contact, but the knowledge of every fibre of being, in essence. Every constituent of existence is known by it in the most perfect manner, because all these constituents are parts of itself alone. Its knowledge is knowledge of itself, and is not separative knowledge that is possible only in terms of space, time and causation. Hence the Self is omniscient and, therefore, absolutely perfect.
Whatever is here is there, and whatever is there is here. He goes from death to death, who perceives diversity here. The substance of immediate existence is the same as that of remote existence. Persons move from place to place in search of things, because of the ignorance of the fact that everything can be found everywhere. The different forms of experience do not mean that they are really different. These differences belong to the cognitive organs or the modes of knowledge, and not to the objects of knowledge. The whole universe of creation is a gradual unfoldment of one substance alone. Through meditation on this Reality of oneness of substance, it is possible for one to actualise or make manifest anything, at any place, in any form. Truly, there is no diversity here. Those who perceive diversity due to the defects of the inner organs experience birth and death, as they have to conform to what they believe in. What one intensely believes in, that one experiences, because every belief pertains to an aspect of reality. But because individual beliefs are partial, the experiences corresponding to these, too, are partial. This is the reason, why desirers or perceivers of quality and multiplicity do not have absolute experience, but are caught in the meshes of the effects of their own desires. Meditation should, therefore, be practised in the form of the affirmation of the divisionless being which is full, and which includes everything. This is the same as meditation on one’s own Self.
Even as water that is dropped by rain on the top of a mountain runs here and there, and is wasted, one who perceives manifoldness and follows different paths runs to waste with them. But, even as pure water poured into pure water becomes pure water alone, the sage who knows the Self as one whole being becomes the whole being itself, without dissipating his energy. Whenever there is thought of something, at once energy is sent, to that thing, whereby the energy is spent out. Weakness and distraction are caused by spending out energy in contemplation of external objects and states. But, true withdrawal of thinking of externals means complete conservation of energy and the dissolution of itself in Self-consciousness. The mind should not be allowed to follow diverse methods of practice, as, thereby, it distracts itself and attains nothing substantially. But, when it follows one method of practice, concerned with one goal, and concentrates itself completely on this goal, it integrates itself and becomes identical with the Absolute.
A person does not live by prana or apana, but he lives by something on which prana and apana, also, depend. The pranas serve a purpose to another of which they are auxiliaries. They are made up of parts, they are inert, they are actuated by another conscious principle. A person lives by the conscious Spirit within. The pranas move the senses, because they themselves are moved by the internal consciousness. This means that all life belongs to the Atman, and all values also belong to it. Even as fire which has got only one form appears in form corresponding to the media through which it burns, this Atman, which is one, appears in form corresponding to the form through which it manifests. Even as the sun who is the eye of all is not sullied by the defects of the eye, the one Atman, the Self of all, is not sullied by the defects of the world, because it is transcendental and unconnected with objective experiences. The Atman, the controller of all, the Self of all, is really the essence of all the diverse forms of existence. Happiness belongs to those who realise the Self within themselves, not to anybody else, who is busy with the externals. The peace belonging to those is eternal, who realise the Self within, the eternal among all impermanent beings, the one consciousness beyond all ordinary consciousness, and the one goal of all aspirations and desires. Peace does not belong to anyone else. The sun does not shine there, nor the moon and the stars; these lightnings, too do not shine; what to speak of this fire! Everything shines after Him who shines. This who1e universe is illuminated by His Light.
The tree of life has its root upwards in the unmanifest, which is rooted in the Divine Being; its branches spread below as the manifested universe. This tree is inclusive of great miseries like birth, old age, grief and death. It appears to be of a different nature every moment. It is now seen and now not seen, like a jugglery or water in the mirage, or the city of the clouds. It can be felled down like a tree, and it has got a beginning and an end like a tree. It is essenceless like the sapless plantain tree. It is the cause of great doubts and confusions in the minds of the non-discriminating. Its true nature is not ascertained even by aspirants after knowledge. Its true meaning is found in the original essence of Brahman which is ascertained in the Vedanta-Shastra. This tree has grown out of the potency of ignorance, desire and action. It has grown out of the sprout of Hiranyagarbha, who combines in himself cosmic knowledge and action. The branches of this tree consist of the various subtle bodies of the individuals. It has a proud stature through being watered by the desires and cravings of the individuals. Its buds consist of the objects of the mind and the senses. Its leaves consist of the knowledge that is got from scripture, tradition, logic and learning. It has the flowers of the impulses for sacrifice, charity, austerity, etc. Its essence is the experience of pleasure and pain. Its root is fastened tightly, because of the constant watering through the intense longings for the different objects on which all individuals depend. It is inhabited by several birds called individuals from Brahma down to inanimate matter. It is full of tumultuous noises like those of weeping, shouting, playing, joking, singing dancing, busily running, and such other sounds created by the experiences of exhilaration and grief, giving rise to pleasure and pain. This tree can be cut down with the strong weapon of detachment consequent upon the realisation of the identity of the Self with Brahman, through hearing of the Vedanta texts, contemplating upon their meaning and profound meditation thereon. This tree shakes, being blown by the wind of various desires and actions of the individuals. Its various parts are the different worlds inhabited by celestial beings, human beings, beasts, demons, etc. The beginning of this tree is not known. It extends every where and its form is incomprehensible. This tree is ultimately based on the pure essence of self-luminous consciousness. The enigmatic character of this tree is accounted for by the incomprehensible nature of Brahman in which it is rooted. This tree is essentially unreal, because it is experienced as a modification. The sruti says that all modification is only a play of speech, a mere name, and therefore false. This Brahman which is the reality behind this universal tree is transcended by nothing, and other than it there is no reality. This whole universe works systematically, being controlled by the Supreme Life-Principle, viz., Brahman. This Brahman is like a great terror, like an uplifted thunderbolt, because none can transgress its law. Its rule is relentless, and anyone who tries to go against the Law of the Absolute reaps intense sorrow. But, those who know the Truth of Brahman become Immortal. Through fear of this Supreme Being fire burns; through fear the sun shines; through fear Indra and Vayu perform their functions; through fear death does its duty. Fire, sun and the other principles of the universe, including the process of change and death, are the different phases of the aspects of the one Brahman. Hence, they all are united in its self-identical nature which never ceases to be. It is not possible for any individual to live according to its personal inclinations without obeying the Law of the Infinite. A part cannot exist independent of the whole. The part always should and does partake of the nature of the whole. Hence, everyone is controlled by this whole, viz., Brahman.
If knowledge rises in a person before the death of this body, he shall attain Liberation and will not be born again. Rebirth is the result of the absence of Self-knowledge and the presence of desire at the time of casting off the physical body. Therefore, this Atman has to be realised in this life itself, so that the pain of another life may be put an end to. Among all the different regions of existence, the human region is the best suited for the purpose of the attainment of Self-knowledge. No doubt, the region of the creator is better than the human region and is nearest to Brahman-knowledge, but the individual has to spend a very long time in its attempt to reach the region of the creator and then to acquire Self-knowledge. In the human world, the Self is experienced as something like a reflection of an object in a mirror. But in the region of the creator, the distinction experienced between the true Self and the phenomenal self is like that between light and darkness. Therefore, here one has the highest empirical experience. But, in other worlds, the attainment of Self-knowledge is not possible, because the inhabitants there are either absolutely devoid of knowledge or engrossed in external enjoyment or sunk in great grief, or not possessed of the required instruments for effort towards Self-realisation. The human being, therefore, should try to attain Self knowledge here itself, and not after going to another region.
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