Summary:
Atma Bodha, Verse 25: The notion “I know” arises from mixing Atma (existence-consciousness) with mind modifications. While I-sense (aham) belongs to mind and changes (I am cold, hot, bored, etc.), Atma is the unchanging presence in which all activities occur. Thoughts depend on Awareness for existence, while Awareness remains independent (satya-mithya relationship).
Atma Bodha, Verse 26: Neither Atma undergoes modification nor does inert buddhi have capacity to know. The jiva (individual) is deluded in thinking “I am the knower/seer.” Within mind, two operations occur: object-thoughts (vrtti) and I-know thoughts (ego). Enlightenment isn't ego becoming aware of Self, but recognizing ego as mithya (dependent reality) and Consciousness as satyam (independent reality).
Atma Bodha, Verse 27: Taking oneself to be a jiva creates fear, just as mistaking rope for snake creates fear. This superimposition (adhyasa) occurs due to ignorance (avidya) of true nature. While world offers solutions to improve the “snake” (jiva), real solution is removing the ignorance that causes the superimposition.
Verse 25: Confusion between self and mind
आत्मनः सच्चिद् अंशः च बुद्धेः वृत्तिः इति द्वयम् ।
संयोज्य च अविवेकेन जानामि इति प्रवर्तते ॥
ātmanaḥ saccid aṁśaḥ ca buddheḥ vṛttiḥ iti dvayam |
saṁyojya ca avivekena jānāmi iti pravartate ||
The notion of ‘I know’ arises because of the mixing up of both the aspects of the self, existence-consciousness, and the thought modification of the mind.
We live in world with I-sense (aham janami, “I know”, which can extend to: “I do, I think, I experience”).
I sense:
Belongs to mind. EG: I am cold, now I am hot. Now I am bored. Now I’m curious. Now I’m intelligent. Now I’m clueless. Now I am the seer/witness/knower/doer of ___.
Correction: Atma is in whose presence all activities take place, and Awareness itself is unchanging without attributes, and truth of all objects (including the seer/witness/knower). There is choiceless awareness of the doer, knower and experiencer.
Thought:
There is content of the thought, without which any thought is not possible. Thought is possible because of Awareness. Awareness doesn’t become the thought.
If Awareness become the thought, it can’t become content of another thought. If Awareness became the knower, it can’t become the doer/experiencer.
SUMMARY: Thought & Awareness Relationship
We take thought to be final reality. Their relationship is Satya-mithya. Awareness is independent of being a thought, while thought depends on Awareness for it’s existence.
Verse 26: No modification for Atma
आत्मनः विक्रिया नास्ति बुद्धेः बोधः न जातु इति ।
जीवः सर्वम् इदम् ज्ञात्वा ज्ञाता द्रष्टा इति मुह्यति ॥
ātmanaḥ vikriyā nāsti buddheḥ bodhaḥ na jātu iti |
jīvaḥ sarvam idam jñātvā jñātā draṣṭā iti muhyati ||
There is no modification for the self and for the buddhi there is no capacity to know (as it is inert). Yet the jīva, the individual, not knowing all these, thinks ‘I am the knower [reflected awareness / cidabhasa] and the seer', and is thus deluded.
Intro:
Suppose you say “I know atma. I am the seer of my memory”. Who is doing the action of knowing / seeing? The jiva (3 bodies). Not Atma.
For buddhi to know anything, thought of object has to arise in mind. Meaning mind creates corresponding thought (called vrtti-jnana). And in that thought, there is Awareness.
Within mind there are 2 operations:
- Thought 1: Pot-vrtti. Tree-vrtti, etc.
- Thought 2: I know. (Ego, which is nothing but Atma taken to be truly confined).
- People erroneously use Vedanta to identify with thought #2. Both are thoughts, as pot can be replaced with flower, and knower can be replaced with doer.
- Enlightenment is not about the ego (individuality) becoming aware of the Self, but realizing the ego’s (individual's) consciousness is merely a reflection (mithya) of all-pervading consciousness. In other words, Ego is mithya and Consciousness is satyam.
- Relationship between Ego (Doer/Knower) & Awareness:
- Flower-thought goes, Awareness survives. Knower of “joy” goes away, and doer of hugging comes, Awareness survives throughout. Meaning, “I am doer, I am knower” is a variable thought. Awareness is invariable content in both.
- Caution: This prakriya is popularly used to call everything other then awareness, jada (inert). In reality, even “inert” is Consciousness, because wherever mithya, that’s where satyam is.
Verse 27: Mistaking self for jiva causes fear
रज्जु सर्पवत् आत्मानम् जीवम् ज्ञात्वा भयम् वहेत् ।
न अहम् जीवः पर आत्मा इति ज्ञातः चेत् निर्भयः भवेत् ॥
rajju sarpavat ātmānam jīvam jñātvā bhayam vahet |
na aham jīvaḥ para ātmā iti jñātaḥ cet nirbhayaḥ bhavet ||
Just as the one who takes a rope as a snake, the one who takes the self as a jīva is overcome by fear. ‘I am not a jīva but the supreme self' – if he knows this, he becomes fearless.
Verse shows order which came first: Avidya or adhyasa…
Avidya-Adhyasa Relationship:
Rope has never become the snake, but gives appearance of snake (adhyasa) owing to ignorance (avidya) of the true nature of rope. Similarly, you see yourself as jiva-adhyasa (snake) due to ignorance of true nature of jiva, which is Atma (rope).
Meaning: If you see a snake and don’t question it, then you’re subject to fear/violence, and it’s completely rational/justified because snake is keeping with your genuine perception. This is why people do things, which sane minds call irrational.
How avidya expresses in world:
World will tell you, “It’s ok. Snake won’t bite. Give it some food”. So it throws solutions at appeasing adhyasa.
EG: Going to workshop how to make snake stronger, more charming, smarter, etc. But it all confirms/perpetuates the snake. However when you improve the snake for sake of recognizing the rope, then it’s karma-yoga.
Point of verse:
Due to avdiya (you don’t know there is a rope), it produces adhyasa (snake). Every solution is attacking adhyasa, whereas the cause is avidya.
Similarly, when you don’t know (avidya) nature of Atma, then Atma is good as jiva-adhyasa. Then keep yourself busy fixing the jiva, rather then being a contributor (instrument of Ishvara).
—
Recorded 12 Jan, 2025