Summary:

Session 18 focuses on how to actively use Vedanta Self-enquiry knowledge in everyday life. Then we learn pursuit of Self-Knowledge is not about “gaining something NEW”, but discovering what is ALREADY PRESENT (praptasya prapti).

We conclude with an engaging Self-enquiry of identifying Satya (Invariable) and Mithyā (Variable) in our experience, and how to know the difference between the two.

TOPICS COVERED:

1) How to discriminate Self / Not-Self using 5 kośas or 3 bodies model:

Self-inquiry (ātma-vicāra) is a process of consistently questioning and reflecting on your experiences to discern the Self (Ātman) from the not-Self (anātman). This inquiry involves examining the five kośas (sheaths) and understanding to which body (gross, subtle, or causal) each experience belongs. 

The crux of Vedanta lies in being 100% clear about the triad (triputi) of all experiences:

1. 1. ExperiencER (Pramātṛ / Pramata / Jnata / Drashta / Drk / Knower / Subject / Seer / That which Sees): The ExperiencER refers to the knower or subject who is engaged in the act of knowing or experiencing. In the context of the triad (Pramātṛ, Prameya, Pramāṇa) — this is the jīva (the knower or cognizer, the subject who has the knowledge or cognition) at level of vyavaharika (empirical world) — while at level of paramarthika (from absolute), the pramata (pramata is often described as the mind pervaded by reflected consciousness) is the final witnessing consciousness (sākṣī chaitanya / Brahman). In other words, the true ExperiencER or knower is not limited to the jīva, but is ultimately the witnessing consciousness (Brahman) itself. Meaning there is a significant difference between how this knower is understood by a wise person (jñānī) and an ignorant person (ajñānī):
      • In an Ignorant Person (Ajnani):
        • An ajnani (an ignorant person) identifies the pramātā with the individual self, the ego, and thus localizes the sense of “I” to the body and mind. When an ajnani says “I know,” they are referring to the limited, individualized knower, which they mistakenly believe to be their true self. This identification with the limited pramātā is what leads to the sense of separation, duality, and ultimately, suffering.
        • Identifies the pramata with the ego or individual self (jiva)
        • Believes the pramata to be separate from the objects of knowledge (prameya)
        • Considers the pramata to be limited and bound.
      • In a Wise Enlightened Person (Jnani):
        • For a jnani, the pramātā is recognized as a mere functional role, a temporary identity that arises due to the interaction of the Ātman with the intellect. The jnani understands that the true “Knower” is not confined to the individual body-mind complex but is the universal Consciousness that pervades all. This universal Knower is the Ātman itself, which is the same in all beings and is not limited by the boundaries of individuality.
        • The jnani understands that the idea of being a separate knower is part of the empirical reality (vyavaharika), but not the absolute reality (paramarthika). They can function as a knower in the world, but don't fundamentally identify as a limited, individual knower. In essence, the jnani sees the pramata as a reflection of consciousness in the mind, rather than as an independent, separate entity. This understanding allows them to transcend the limitations of individual knowledge while still functioning in the world.
        • Recognizes the ultimate pramata as the witnessing consciousness (sakshi)
        • Understands that the apparent individuality of the knower is superimposed on the non-dual Brahman
        • Knows that the pramata, pramana, and prameya are all essentially non-different from Brahman
        • Uses the notion of pramata as a functional concept for worldly interactions, without identifying with it
        • Jnani can play the role of a jiva knowing very well that I am actually the pure consciousness that illumines the upadhis.
        • Jivanmukta intellectually understands and experientially realizes the mithya nature of the individual pramata, while recognizing the ultimate pramata as the unchanging witness consciousness. The jnani doesn't lose the functional aspect of being a knower in the world, but relates to it differently – without attachment or fundamental identification.
      • The ultimate pramata/prameya/pramana is :
        • The ultimate pramata is the witnessing consciousness or sakshi chaitanya.
        • The ultimate prameya is Brahman, the non-dual absolute reality.
        • The primary pramana for knowing Brahman is shabda pramana.

        However, at the empirical level of transactional reality (vyavaharika), the individual jiva functions as the pramata, objects in the world are prameyas, and all six pramanas are utilized to gain knowledge.

      In summary, while both the jñānī and the ajñānī have the ExperiencER (Pramātṛ) as part of their experience, the jñānī recognizes that the true knower is not the limited individual self but the universal Ātman, which is the same in all beings. This realization leads to liberation (mokṣa) and the end of the false identification with the body-mind complex.

   2. ExperiencED (Prameya / Jneya / Drishya / Drsya / Thing to be Understood or Known / Object / That which is Seen):
      The ExperiencED refers to the objects of experience, both external (e.g., tree, cloud, fire) and internal (e.g., thoughts, emotions, memories). These are the objects that are known or perceived by the ExperiencER (Pramātṛ).
   3. ExperiencING (Pramāṇa / Jnana / Darshana / Means of Knowledge): ExperiencING refers to the process or means through which the subject (ExperiencER) interacts with the object (ExperiencED). This interaction is facilitated by the mind and senses (jnana-indriyani), which serve as the instruments of knowledge (Pramāṇa). Pramāṇa is what facilitates the acquisition of pramā (knowledge) by the pramātā. Different pramāṇas are used depending on the nature of the prameya. For example, capacity of hearing is the pramāṇa for acquiring knowledge of sound. There are 6 pramanas through which knowledge of object is ascertained:
      1. Pratyaksha – Knowledge gained through the five sense organs (eyes, ears, nose, tongue, skin).
      2. Anumana – Inference. Knowledge gained through logical reasoning based on observed data.
      3. Upamana – Knowledge gained through analogy or comparison.
      4. Shabda – Knowledge gained through authoritative words, especially scriptures.
      5. Arthapatti – Postulation. Knowledge gained through presumption when direct evidence is absent.
      6. Anupalabdhi – Non-apprehension. Knowledge gained through the recognition of absence.

Which triad is the Subtle-Body in?

• • Considered Pramana:
    • Subtle-Body (sukshma-sharira / antahkarana): The mind is considered a pramāṇa because it is the internal instrument that processes and interprets the data received from the sense organs. It is essential for cognition and understanding, acting as the intermediary between the sense organs and the pramātā.
    • Five Organs of Perception (Jñānendriyas): The sense organs (eyes, ears, nose, tongue, skin) are also considered pramāṇas because they are the direct means through which sensory data is collected. For example, capacity of hearing is the pramāṇa for acquiring knowledge of sound.
  • Considered Prameya:
    • However subtle-body (sukshma-sharira / antahkarana) can also be considered prameya (object of knowledge) because its functioning is observed and known by the Self, making it an object of knowledge. However, when the mind and intellect function as instruments to process and acquire knowledge—such as processing sensory data, making inferences, discriminating, and making judgments—they can also be considered pramana (means of knowledge). 

The Role of the Five Kośas in Self-Inquiry

The five kośas (sheaths) are layers of the not-Self that cover the true Self (Ātman). They are:

1. 1. Annamaya-kośa (Food Sheath): This is the gross body, composed of physical matter. It is the sheath that experiences the physical world through the five senses.
   2. Prāṇamaya-kośa (Physiological Functions): This is the subtle body that governs the physiological functions and life force (prāṇa). It is responsible for the body's vitality and energy.
   3. Manomaya-kośa (Mental Sheath): This is the sheath of the mind, responsible for thoughts, emotions, and perceptions. It is where the mind processes sensory inputs and generates responses.
   4. Vijñānamaya-kośa (Intellectual Sheath): This is the sheath of the intellect, responsible for discrimination, decision-making, and understanding. It is where the intellect discerns between right and wrong, true and false.
   5. Ānandamaya-kośa (Bliss Sheath): This is the subtlest sheath, associated with the experience of bliss, particularly in deep sleep. It is still part of the not-Self, as it is a reflection of the true bliss of the Self.

Discriminating the Self from the Five Koshas

To discriminate the Self from the not-Self, you can ask, “To which body does this experience belong?” For example:

• • Physical sensations (e.g., hunger, pain) belong to the Annamaya-kośa (gross body).
  • Vital energy (e.g., breath, vitality) belongs to the Prāṇamaya-kośa (subtle body).
  • Thoughts and emotions belong to the Manomaya-kośa (subtle body).
  • Discrimination and understanding belong to the Vijñānamaya-kośa (subtle body).
  • Bliss in deep sleep belongs to the Ānandamaya-kośa (causal body).

2) Apraptasya Prapti (Attaining What Is Not Yet Attained) vs. Praptasya Prapti (Attaining What Is Already Attained)

Aprāptasya Prāptiḥ: Attaining What Is Not Yet Attained

• • Definition: Aprāptasya prāptiḥ refers to the pursuit of goals or objects that are not yet attained or realized. This involves striving to acquire something new, something that is currently absent or unmanifest in your life. For example, if you want to learn how to play tennis or develop a sharp memory, you engage in actions and practices to attain these skills or qualities.
  • Worldly Goals: All goals related to the relative world (vyavahārika) fall into this category. These are goals that require effort, time, and action to achieve. Whether it’s acquiring wealth, learning a new skill, or improving your health, these pursuits involve attaining something that you currently do not possess.
  • Example: If you wish to develop a sharp memory, you might engage in exercises, take supplements, or practice techniques to enhance your cognitive abilities. This is an example of aprāptasya prāptiḥ because you are trying to attain something that you do not currently have.

Prāptasya Prāptiḥ: Attaining What Is Already Attained

• • Definition: Prāptasya prāptiḥ refers to the realization or discovery of something that is already present but not yet recognized. Unlike aprāptasya prāptiḥ, this does not involve acquiring something new but rather uncovering or realizing something that has always been there.
  • Vedāntic Perspective: In the context of Vedanta, prāptasya prāptiḥ is the process of realizing that you are already the Ātman (Self), the pure Awareness. You are not “becoming” the Self; you are simply discovering that you have always been the Self. The pursuit here is not about acquiring something new but about removing the ignorance (avidyā) that obscures the already-present Truth.
  • Example: Imagine searching everywhere for a pen, only to realize that it has been tucked behind your ear the entire time. The pen was never lost; you simply failed to recognize that you already had it. Similarly, the Self (Ātman) is never absent; it is only obscured by ignorance. The goal of Vedanta is to remove this ignorance and recognize the Self as your true nature.
  • Action in Prāptasya Prāptiḥ: In this category, the role of action is not to produce or create the Self but to facilitate the removal of ignorance. This is done through practices such as self-inquiry (ātma-vicāra), meditation (dhyāna), and the study of Vedāntic scriptures (śravaṇa, manana, nididhyāsana). These practices help you to “see” what is already there, rather than to “create” something new.

Summary

1. 1. Aprāptasya Prapti: This involves striving to attain something that is not yet present, such as worldly goals or skills. It requires effort, time, and action to bring about a new state or condition.
   2. Prāptasya Prapti: This involves realizing or discovering something that is already present, such as the Self (Ātman). The focus here is on removing ignorance to reveal the ever-present Truth, rather than on acquiring something new.

3) Significance of: I know that I know that Object

1. The first “I know” refers to the ever-present, non-verbalized Consciousness, which is Satya (the absolute reality) or Brahman. This is the non-participating, non-interfering, unchanging principle of knowledge that illumines all thought and experience. It is the Paramatma, the supreme Self, which is the substratum of all existence. This Consciousness is the Saksi (Witness), the ultimate Knower and Observer that lends its ‘shine' or awareness to all cognitions. It is important to note that this primary “I know” is not a thought or a mental state, but the very essence of awareness itself.
2. The second part, “I know this object,” represents the realm of Mithya – the apparent reality. Here, Atman (the individual self) seems to be conditioned by Kosas (the five sheaths) or form, creating the illusion of a separate knower and known. This cognition is illumined by the light of Consciousness (the first “I know”). The object of knowledge, whether external or internal, is known only because it is lit up by this primordial awareness. This understanding reveals that all experiences and knowledge ultimately depend on and are non-different from the foundational Consciousness, thus pointing to the non-dual nature of reality as propounded in Advaita Vedanta.

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4 Sept 2018