Vedanta contends, the attributes of the non-Self (anatma) are falsely superimposed upon the Self (Atman). This is how the Self, which is eternal, immortal, ever pure, beyond time and space, untouched by the law of causation, and of the nature of Pure Consciousness, appears as a jiva, or phenomenal being, a physical entity subject to hunger and thirst, disease and death, and the other limitations of the relative world. Through the same inscrutable ignorance the attributes of the Self are superimposed upon the non-Self. Thus Consciousness, Intelligence, Bliss, and such other characteristics, which really belong to the Self, are falsely attributed to the non-Self, comprising the body, the senses, and the mind, all of which are by nature unconscious and inert.
The method of negation thus proceeds to eliminate, through discrimination, the falsely superimposed attributes to arrive at the essential nature of a thing. For example, by negating the attributes of an illusory snake, the true nature of the rope is discovered. In the like manner, observes Nikhilananda (1987, p. 43), by negating, through discrimination, the attributes of the non-Self, one discovers the true nature of the Self, or Atman, and by negating the attributes of the relative world, the true nature of Brahman. The following verse from Avadhuta Gita sums up the method of Vedanta By such statements as That thou Art, your own Self is affirmed. Of that which is untrue and composed of the five elements[1], the Sruti[2] says, Not this, not this. (1.25)
The Taittiriya Upanishad speaks of a son of approaching his father with the following request: Adhihibhagavobrahmeti; Sir, teach me Brahman.*(4). The father replies,
Yatovaimanibhutanijayante; yenajatanijivanti; yatprayant
yabhisamvishantiti; tadvijijnasasva; tadbrahmeti.
Know That from which all beings originate, emerge; That in which all beings rest; and
That into which all beings finally merge That is Brahman.*(3.1.1)
Yoga Vasishtha calls it the substratum of all, the Self of all, and the essence of all. (Shastri, 1989, p. 107)
In the words of Avadhuta Gita Song of the Free (1.5): The essence and the whole message of Vedanta is this Knowledge, this supreme Knowledge: that I am by nature the formless, all-pervasive Self. That I am the ever-free, Pure-Conscious-Self Absolute (nitya-mukta-shuddha-buddha-atma). And that I am always one with the Brahman, the Absolute. At no time, says the incomparable Sankara in BrahmsutraBhasya, Jiva ever is not one with the Brahman (nakadAchit jIvasya brahma Na sampattirn Asti) (3.2.7). The final message of Vedanta, then, is this: Know who you are. Know that you are Pure Consciousness and Absolute Awareness, and be free! To know oneself as absolute awareness is to be established in Self-knowledge. And to know oneself thus is to realize one’s true Self.
baahyendriyai:sthulapadaarthasevaam srakcandanastryaadivicitrarupaam |
karoti jeevosvayametadaatmanaa tasmaatprashastirvapushoasya jaagare || 89
baahyendriyai: External sense-organs sthulapadaarthasevaam enjoyment of the gross objects srakcandanastryaadi garlands, sandal paste, women etc vicitrarupaam of an endless variety karoti does jeevo the ego svayam by itself etadaatmanaa identifying with this tasmaat therefore prashasti: the emininence asya vapushoof this body jaagare in the waking state
The individualized ego identifying itself with this body, enjoys gross objects such as garlands, sandal-paste, women etc. of an endless variety by means of the sense-organs. Therefore this body has the greatest play in the waking state.
Beejam samsrtibhumijasya tu tamo dehaatmadheeraðkuro
raagopallavamambu karma tu vapu:skandhooasavoshaakhikao |
agraameendriyasamhaticha vishayaopushpaami du×kham phalam
naanaakarmasamudbhavam bahuvidham bhoktaatra jeevokhago || 145
beejam seed samsrti samsara bhumijasya for the tree tu verily tamoignorance dehaatmadhee: the notion of body being the Self aðkurothe sprout raago desire pallavam tender leaves ambu water karma work, action tu whereas vapu: body skandho trunk asavo the pranas shaakhikao branches agraami twigs indriyasamhati: group of sense-objects ca and vishayao sense-objects pushpaami flowers du×kham miseries phalam fruits naanaa different karmasamudbhavam born out of actions bahuvidham of various kinds bhoktaa the experiencer atra here jeevo the individual being khago the bird
Ignorance is the seed of the tree of samsara, the worldly existence. Body-identification is the sprout, desires are its tender leaves, actions are its water, the body is the trunk, the Pranas are its branches, the sense-organs are its twigs, the sense-objects are its flowers, different miseries born out of the varieties of actions are the fruits and the individual soul is the bird perched upon it.
paamipaadaadimaandeho naatmaa vyaðge’pi jeevanaat |
tattacchakteranaashaacca na niyamyo niyaamako || 156
paami arms padaidman! paadaadimaan having legs etc deho body na not aatmaa the Self vyaðge when amputated Api even jeevanaat because it lives tattat shakte: of the power (functions) of different (limbs) anaashaat due to non-destruction ca and na not niyamyo subject to the rule niyaamako (is) the ruler
The body which is made of arms, legs, etc. cannot be the Self, for even if these organs are amputated or removed, it continues to function efficiently. The body is thus subject to the rule of another and cannot be the Self, the Ruler of all.
dehoahamityeva jaýasya buddhi:dehe ca jeeve vidushastvahandhee: |
vivekavijñaanavato mahaatmano brahmaahamityeva mati:sadaatmani || 160
deho body aham “I am” iti thus eva alone jaýasya of the foolish buddhi: thinking dehe in body ca and jeeve in jiva vidushoof the learned tu whereas ahandhee: the I-notion vivekavijñaanavatoone possessing realisation born out of discrimination mahaatmano of the sage brahma aham “I am Brahman” iti thus eva alone mati: identification sat aatmani with the Eternal Self
“I am the body, thus thinks an ignorant person. A person of mere book-knowledge considers oneself to be a combination of the body and the soul (jeeva). But the realized sage possessed of discrimination, knows that “I am Brahman, and looks upon the Eternal Atman as his Self.
chaayaashareere pratibimbagaatre yatsvapnadehe hrdi kalpitaaðge |
yathaatmabuddhistava naasti kaacijjeevacchareere ca tathaiva maa’stu || 163
chaayaashareere with the shadow-body pratibim bagaatre with the image body yat that which svapnadehe with the dream body hrdi in the heart (or mind) kalpitaaðge with the imagined-body yathaa just as aatmabuddhi: identification tava your na asti there is no kaacit in the least jeevat living shareere with body ca and tathaa eva so too maa not astu should be
Just as you would not identify yourself with your shadow, your reflection, your dream-body or the body in your mind‘s imagination, so too, you should not identify yourself with your living body.
Tasmaan manokaaranamasya janto:
bandhasya mokshasya ca vaa vidhaane |
bandhasya heturmalinam ajogunai:
mokshasya shuddham virajastamaskam || 174
tasmaat therefore mano the mind kaaranam the cause asya of this janto: (of) jiva bandhasya of bondage mokshasya of liberation ca vaa or vidhaane in bringing about bandhasya of bondage hetu:cause malinam blemished rajogunai: by the effects of rajas mokshasya for liberation shuddham pure virajotamaskam free from the rajas and tamas
Therefore, the mind is the cause for both liberation as well as bondage. When tainted by the effects of rajas, it causes bondage. When it is free from the rajas and tamas qualities, it paves the way to liberation.
anaadikaaloayamahamsvabhaavo jeevosamastavyavahaaravoýhaa |
karoti karmaamyapi purvavaasanopunyaanyapunyaani ca tatphalaani || 186
anaadikaalo(it is) without beginning ayam this ahamsvabhaavoof the nature of ego jeevo jiva or the embodied self samasta entire vyavahaaravoýhaa one who carries out the activities karoti performs karmaami actions Api also purvavaasano according to its previous latent tendencies (vasanas) punyaani good apunyaani evil ca and phalaani their results
It is without beginning, is of the nature of the ego (I-sense), and is called the embodied self, which carries out the entire range of activities on the relative plane. It performs good and evil actions according to its previous latent tendencies, and experiences their results.
bhramenaapyanyathaa vaa’stu jeevabhaavo paraatmana: |
tadupaadheranaaditvaannaanaadernaasha ishyate || 192
shishyothe disciple uvaaca told (asked) bhramena through delusion api vaa or anyathaa otherwise astu let (it) be jeevabhaavo the sense of being a jiva paraatnmano for the supreme Self tat that which upaadhe: of upadhi of superimpositions anaaditvaat because of (its ) beginninglessness na not anaade: of beginingless naashoan end ishyate can be accepted
The disciple asked, That the supreme Self has come to consider Itself as the embodied self, through delusion or otherwise, is a superimposition which is beginningless; that which is beginningless cannot be said to have an end.
atoasya jeevabhaavoapi nityaa bhavati samsrti: |
na nivarteta tanmokshokatham me shreeguro vada || 193
Ato therefore asya its jeevabhaavo jiva-hood Api also nityaa for ever bhavati becomes samsrti: transmigration na nivarteta will not cease tat moksho liberation from that katham how me to me shree guro O Revered Teacher vada tell
So the embodied state of the Self must also be without an end, ever subject to transmigration. Please tell me, O revered Master, how then there can be liberation for the Self?
svasya drashturnirgunasyaakriyasya
pratyagbodhaanandarupasya buddhe: |
bhraantyaa praapto jeevabhaavo na satyo
mohaapaaye naastyavastusvabhaavaat || 196
svasya its drashtu: (of the) witness nirgunasya (of) beyond qualities akriyasya (of) actionless pratyak subjectively bodhaananda rupasya of the nature of Bliss and Knowledge buddhe: of the intellect bhraantyaa through delusion praapto gained jeevabhaavo jiva-hood i.e. the embodied state na not satyo real moha apaaye when the delusion is dispelled na asti there is no avastu-svabhaavaat because it is unreal by nature
The embodied state (jeeva-hood) of the Self which is the Witness, which is beyond all qualities and activities, and which is experienced within as Knowledge and Bliss Absolute, is unreal, and is but a delusion caused by the mind. Since by nature it (jeeva-hood) is unreal, it ceases to exist once the delusion has been dispelled.
yaavadbhraantistaavadevaasya sattaa mithyaajñaanojjrmbhitasya pramaadaat |
rajjvaam sarpo bhraantikaaleena eva bhraanternaashe naiva sarpoapi tadvat || 197
yaavat as long as bhraanti: delusion taavat so long eva along asya its sattaa existence mithyaajñaana error of judgment ujjrmbhitasya caused by pramaadaat due to inadvertence (illusion) rajjvaam in the rope sarposnake bhraantikaaleena seen during delusion eva only bhraante: of delusion naashe when destroyed na eva never sarposnake Api also tadvat so too
Having been caused by an error of judgment and false understanding, this embodied state (jeeva-hood) can exist only as long as the delusion lasts. The rope is mistaken to be the snake only when there is an illusion. Once the illusion is destroyed, there can be no more snake. So too, in this case.
jeevatvam na tatoanyastu svarupena vilakshano |
sambandhastvaatmano buddhyaa mithyaajñaanapura×saro || 201
jeevatvam jiva-hood or embodied state na not tato from it anyat the other (the Self) tu whereas svarupena intrinsically vilakshano different sambandho connection tu indeed aatmano of the Self buddhyaa with the intellect mithyaajñaanapura×saro (is) due to the “false knowledge”
But the other, the Self, is intrinsically different from the embodied state (jeeva-hood). The connection between the Self and the intellect is due to the false knowledge.
Tayorvirodhoayamupaadhikalpito
na vaastavokachidupaadhiresho |
eeshasya maayaa mahadaadikaaranam
jeevasya kaaryam shrmu pañcakosham || 243
tayo: between them virodho difference ayam this upaadhikalpito created by superimposed upadhi na not vaastavo real kachit any upaadhi: Upadhi esho this eeshasya of Isvara maayaa Maya mahadaadi kaaranam the cause of Mahat etc. jeevasya of jiva kaaryam (Maya’s) effect shrmu listen pañcakosham the five sheaths
The difference between them is only created by superimposition and is not something real. The limiting condition in the case of the Lord is Maya or ignorance, the cause of Mahat etc. And listen, the limiting conditions in the case of the individual self are the five sheaths, which are effects of ignorance.
etaavupaadhee parajeevayostayo:
samyaðniraase na paro na jeevo |
raajyam narendrasya bhatasya khetako
tayorapohe na bhato na raajaa || 244
etau upaadhee these two Upadhis parajeevayo: of Isvara and jiva tayo: their samyak completely inrase niraase when eliminated na not paro Isvara na not jeevo jiva raajyam kingdom narendrasya of the king bhatasya of soldiers tayo: apohe when both are taken away na there is neither bhato soldier na not raajaa king
These two are limiting conditions of the Lord and the individual soul, but when they are completely eliminated, there is neither the Lord nor the individual soul*. When the kingdom of the king and the shield of the soldier are taken away, there can neither be a king nor a soldier.
*This is explained through the analogy of the ocean and the wave. The ocean can be likened to the Isavara and the wave to the jiva. However, when we realize that in reality the ocean and the wave are water only there being neither the ocean nor the wave the seeming distinction between the Isvara and the jiva disappears. It is all seen as water only, like the substratum, the Brahman, the only reality behind all appearances.
nedam nedam kalpitatvaanna satyam
rajjudrshtavyaalavatsvapnavacca |
ittham drshyam saadhuyuktyaa vyapohya
jñeyopachaadekabhaavastayoryo || 246
na idam “neither this” na idam “nor this” kalpitatvaat being products of imaginations na not satyam real rajju (in the) rope drshta seen vyaalavat like the snake svapnavat like the dream ca and ittham thus drshyam seen (world) saadhu perfectly yuktyaa by reasoning vyapohya eliminating jñeyo should be realised pachaat thereafter eka bhaavo oneness tayo: their (jiva and Isvara) yo that which
Neither this (gross), nor this (subtle) is the Self; like the snake seen in the rope and like dreams, they are not real, being the products of imagination. By a perfect elimination of the objective world by reasoning supported by the Sruti, one must realize the oneness underlying the individual soul and the Lord.
tatastu tau lakshamayaa sulakshyau
tayorakhamýaikarasatvasiddhaye |
naalam jahatyaa na tathaa’jahatyaa
kintubhayaarthaatmikayaiva bhaavyam || 247
tato therefore tu verily tau these two (terms) lakshamayaa through their implied meaning sulakshyau should be carefully considered tayo: their akhamýa indivisible (absolute) ekarasatvasiddhaye for establishing identity na not alam sufficient jahatyaa “the method of rejection” na not tathaa similarly ajahatyaa “the method of complete rejection” kintu but ubhayaarthaatmikaya by a combined process of both eva alone bhaavyam should be reasoned out
Therefore, the two terms (Isvara and jiva), should be carefully considered through their indicative meanings in order to establish their absolute identity. Neither the method of total rejection, nor the method of complete retention will suffice. One must reason through a combined process of both.
samlakshya cinmaatratayaa sadaatmano:
akhamýabhaavopariceeyate budhai: |
evam mahaavaakyashatena kathyate
brahmaatmanoraikyamakhamýabhaavo || 249
samlakshya noting cinmaatratayaa as the pure consciousness sadaatmano: of the indificual and total i.e. Jiva and Isvara akhamýabhaavo the indivisible essence i.e. Identity pariceeyate is recognised budhai: by wise men evam in this way mahaavaakya shatena by hundreds of scriptural declarations kathyate is expressed (revealed) brahmaatmano: of Brahman and Atman aikyam identity akhamýabhaavo complete oneness in essence
The wise should give up contradictory elements on both sides and recognize the identity of the Lord and the individual Self, carefully noting that the essence of both is unlimited consciousness*. Thus, hundreds of scriptures declare the oneness and the identity of Brahman and the individual Self.
*Please refer to the comment following verse 244 above.
naaham jeevoparam brahmetyatadvyaavrttipurvakam |
vaasanaavegatopraaptasvaadhyaasaapanayam kuru || 280
na aham jeevo “I am not the limited self, jiva” param brahma “(I am the) supreme Brahman” iti thus atat vyaavrttipurvakam eliminating all that is the not-Self atat vaasanaavegato through the force of (your past) urges praapta manifests (rises) svaadhyaasaapanayam kuru deny your superimposition
“I am not the limited self (jiva). I am the supreme Brahman , thus by eliminating all that is not-Self, diligently put an end to your superimposition which arise through the force of your past desires.
prateetirjeevajagato:svapnavadbhaati yaavataa |
taavannirantaram vidvansvaadhyaasaapanayam kuru || 285
prateeti: perception jeevajagato: of the jiva and the world svapnavat dream like bhaati persists yavta yaavataa as long as taavat so long nirantaram continuously vidvan O learned one! svaadhyaasaapanayam kuru deny your superimposition
O learned one! As long as even a dream-like perception of the world of objects and of the experiencing ego persists, continuously strive to put and end to all your superimposition.
samulakrttoapi mahaanaham puno
vyullekhitosyaadyadi cetasaa kshanam |
sañjeevya vikshepashatam karoti
nabhasvataa praavrshi vaarido yathaa || 309
samulakrtto completely rooted out api even though mahaan aham terrible ego-sense puno again vyullekhito revived syaat be yadi if cetasaa in the mind kshanam for a moment sañjeevya returning to life vikshepashatam hundreds of mischiefs or distractions karoti creates nabhasvataa by the wind praavrshi during the rainy season vaarido the cloud yathaa like
Even though completely rooted out, this terrible ego-sense, if allowed to be revived in the mind even for a moment, returns to life and creates hundreds of distractions, like a cloud ushered in by the wind during the rainy season.
nigrhya shatrorahamoavakaasho
kvacinna deyo vishayaanucintayaa |
sa eva sañjeevanaheturasya
praksheema jambeeratarorivaambu || 310
nigrhya having owerpowered or conquered shatro: to the enemy ahamo to the ego-sense avakaasho rest kvacit in the least na deyo should not be given vishaya anucintayaa ruminating over sense-objects sa eva that alone sañjeevanahetu: the cause of returning to life or revival asya its praksheema dried up jambeerataro: of a citron tree iva like ambu water
Having once conquered this enemy, the ego, not a single moment‘s rest should be given to let it ruminate over the sense objects. That is just what brings it back to life, just like water revives a dried-up citron tree.
jeevato yasya kaivalyam videhe sa ca kevala |
yatkiñcitpashyato bhedam bhayam brute yaju:shruti ||330
jeevato to one while living yasya for whom kaivalyam aloneness videhe when the body is dissolved so he ca and, indeed kevalo alone yat kiñcit even the least bit pashyato he who sees bhedam distinction or differentiation bhayam fear brute declares yaju:shruti: the Yajur Veda
One who is completely established in unity/oneness (kaivalyam), while living, remains so even after the dissolution of the body. The Yajur-Veda declares that there is fear for one who sees even the least bit of differentiation.
paraavaraikatvavivekavahni:
dahatyavidyaagahanam hyashesham |
kim syaatpunosamsaramasya beejam
advaitabhaavam samupeyushoasya || 347
para avara ekatva (of) the identity of the Supreme with the lower (jiva) vivekavahni: the fire of knowledge dahati burns, consumes avidyaagahanam the thick forest of ignorance hi verily ashesham entirely kim syaat is it possible puno again samsaramasya for transmigration beejam seed advaitabhaavam the “State of Oneness” or non-duality samupeyusho who has gained (realised) asya for him
The fire of knowledge of identity of Self with Brahman entirely consumes the impenetrable forest of ignorance. For one who has realised the state of non-duality, is there any ‘seed‘ left for future transmigration?
vaktavyam kimu vidyate’tra bahudhaa brahmaiva jeevosvayam
brahmaitajjagadaatatam nu sakalam brahmaadviteeyam shruti: |
brahmaivaahamiti prabuddhamatayosantyaktabaahyaosphutam
brahmeebhuya vasanti santatacidaanandaatmanaitaddhruvam || 395
vaktavyam to be said kimu what vidyate is atra here (on this subject) bahudhaa more and more brahma eva jeevosvayam the jiva himself is the Brahman brahma Brahman etat jagat this Universe aatatam expanse nu verily sakalam the whole brahma Brahman adviteeyam (is) non-dual shruti: Sruti brahma eva aham iti “Brahman alone am I” prabuddhamatayo those who are enlightened santyaktabaahyao who have given up their association with the outside world sphutam very well brahmeebhuya becoming Brahman vasanti they live santata ever cidaanandaatmana as the Self which is Consciousness and Bliss etat this dhruvam (is) certain
What is the use of enlarging upon this subject? The individual is nothing but the Brahman only; the whole expanse of this universe is nothing but Brahman only. Sruti points out Brahman as being non-dual; and it is an undeniable fact that those who are enlightened, who have established their identity with Brahman and who have given up their associations with the outside world, live ever in union with Brahman, Eternal Knowledge and Bliss.
Ananyatvam adhishthaanaat aropyasya nireeshitam |
Panditai rajju sarpaadau vikalpo bhraanti jeevana: || 407
ananyatvam identity adhishthaanaat with its substratum aaropyasya of the superimposed thing nireeshitam has been observed panditai by the wise man rajju sarpaadau in the perceptions like snake in the rope etc, vikalpo the duality bhraanti jeevana: exists only due to delusion
The wise have observed that the superimposition is identical with its substratum just like the rope and the snake. The distinction exists only due to delusion.
Vedaantasiddhaantaniruktireshaa
brahmaiva jeevosakalam jagacca |
akhamýarupasthitireva moksho
brahmaadviteeye shrutayopramaamam || 479
vedaanta siddhaanta nirukti: The final opinion of all Vedantic discussions eshaa is (as follows) this jeevo the jiva (individual being) ca and jagat the universe sakalam in its entirety brahma eva are Brahman alone moksholiberation akham ýarupasthiti:eva to be rooted in the indivisible Entity, Brahman alone. brahma adviteeye with regard to the statement concerning non-dual Brahman pramaamam the main source of Knowledge or Authority (is) shrutayo (contained in) Srutis (alone) (Scriptures)
The conclusive view of all Vedantic doctrines is this: that the individual self as well as the entire universe are in truth only the Brahman; that liberation means to abide in the Brahman, the indivisible entity; the statement that Brahman is non-dual has its proven authority in the sriptures.
jeevana sadaa muktokrtaartho brahmavittamo|
upaadhinaashaadbrahmaiva san brahmaapyeti nirdvayam || 555
jeevan (while) living eva even sda sadaa always mukto free krtaartho fulfilled brahmavittamo the perfect knower of Brahman upaadhinaashaat through the destruction of his conditionings brahma Brahman eva san alone is brahma Brahman apyeti attains nirdvayam non-dual
The perfect knower of Brahman becomes eternally free, even in this life and is fulfilled; he merges with the non-dual Brahman–which he had been all along, through the destruction of limitations (upadhis).
[1] Five elements—earth, water, fire, air, fire, and space. According to Indian philosophy, these elements are seen as the constituents of the entire material existence.
[2] Sruti—literally means ―hearing —refer to sacred texts of Hinduism, divinely revealed to ancient seers when they were absorbed in a deep meditation.
