Atman-Brahmn Combine

    Knowledge concerning Atman is called Adhyatma vidya. The Atman is defined by the ancient scriptures such as AtmOpanishat, AdhyAtma upanishat, yOgOpanishat, BAvanOpanishat, etc. in many a different ways and, a hundred versions, commentaries, views, and opinions are available on it. But, it is necessary that each seeker find his. A few of them are given here for contemplation and realization.

   Atman, the Soul, is subtler than the subtlest matter, atomic, still retaining its original spirit, power, light, energy and force. It is so pure and subtle that it cannot be known in its subtler spiritual state. The Soul/Atman is supposed to be all-knowing. By knowing Atman, everything else becomes known! But the ability to know, to understand depends on consciousness. An unconscious entity cannot know, cannot understand. The knower, popularly known as the “I”, is the Self. It is the “I” that understands, knows, experiences and responds. According to Ramanuja, the Self, the soul is not pure consciousness, but an embodiment, appendage of consciousness. The quality of the soul is omniscience. By itself, it is not knowledge, consciousness, it is Brahman. It is independent, nirupadhika. It is self-effulgent, light. The quality of omniscience is that of Brahmn. The self is a self-manifesting intelligent entity.

   One of the characteristics of the self is its operation at different levels of consciousness. The states of consciousness are the states of Consciousness. There are seven different levels attributed to the self- with the muladhara at the bottom and the sahasrar at the highest. Hence, the jiva operates at different levels, but normally it gets stuck at the bottom attached to earth, (Bhu) and very rarely at higher levels above the anahata at the level of the heart. Although the soul is omniscient, it does not actively participate in the affairs of the jiva unless invited by means of yoga. This does not preclude the jiva from using the power of the soul in its effort to reach the highest Brahmn.

   Thus, it is very clear as to why the jiva is in an abysmal state of ignorance. The attachment of the self to the body, senses, mind, and ego condemns it to the level of mundane earthly existence. On the other hand, when the self is attached to the extra-sensorial, transcendental, turiya, it operates with the help, guidance and cooperation of the soul. When the jiva reverts from its external attachments and turns completely inward it merges with Brahmn.

  However, the sadhaka has to be aware of the levels of consciousness at which he is operating. He must be aware of the different levels of consciousness and the nature of the self. Also, one must be aware of the meaning and purport of different terms of expression in English- the Soul, Self, the “I”, and Samskrutam (not the anglicized ‘Sanskrit’) the Atman, the Brahmn, the “aham” etc. There are different connotations to each of these and there should not be any confusion. This clarity is not forthcoming in ordinary people due to sincere effort in understanding. People get confused about the self and the soul, the Atman and the Brahman, and the ‘i’ the body and ‘I’ the Self, especially when the scriptures assert "Atma eva brahma", or "aham brahmasmi".

Brahmn

    The term ‘Brahmn’ or Brahman is different from the four-faced Creator Brahma (chaturmukha brahma). Caturmukha Brahma is the authorized power of Brahmn, who manifests as the universe as a result of, what is called, ‘divine will’. this is only an opinion expressed in the scriptures. The dialogue, discussion and differences of opinion regarding these basic concepts still exist. There are scholars and Pundits who do not agree on a single definition or scriptural statements regarding this. The problem lies not with the scriptural statements but with the level of understanding of the seeker and his ability to realize the truth. For all practical purposes, Brahmn is the ultimate reality and all others are manifestations of this unique Spiritual entity that is just dynamic silence. The objective world and jivas exist in this vacuity, bhuman or Brahmn. The jivas come under spatio-temporal limitations. Their existence is subject to change. The difference between the Brahman (Be) and the Jiav (Being) lies in the present continuous ‘-ing’! Thus the being can easily revert to its state of Be by just taking recourse to silence and non-action (akarma). Those who are established in their Self with peace and tranquillity are indeed established in Brahmn. This state exists even in deep sleep as well as deep meditation.   

   ‘Atman’ or the Soul is the core of the substance. It is the nucleus. It is the vibration, spanda, kampana- the turbulence, waves that emanate from vibration that create ‘Energy’. This Energy is the result of vibration of the core of the substance, atman, the nucleus, and remember, it is not the nucleus by itself-the creator of the nucleus, that is Brahmn. Brahman is also called parabrahman when any higher power is assumed beyond all limitations. Nobody knows the extent of Space, Akasha (See Aurobindo: Secret of the Veda). Akash (kham) is Brahmn.

    Brahmn is all about the state of existence or non-existence (sada or asada). When we talk about Brahman, it should be remembered that we are talking about the primordial constitution that might have prevailed before the origin of the universe. No boy is certain about this. What all we think, know, talk about, or hear and read from scriptures are of no avail in visualizing the Brahmn. The parts that go to make the whole are the jivas (the Atman) like the cells in the Bee-hive. The jivas live in Brahman like the Honey-bees that inhabit the Bee-hive. This is what is “My Father in Heavens and I are One”. All the Vedic statements are thus udgitha, ‘ut’, meaning ‘exalted’. The sages have realized the ‘truth’ in an exalted state of their transcendental meditation. Nothing precludes the ordinary person from taking up yogic exercises and realizes the Self, the Brahmn. Whatever is attributed to Brahmn is that which is visualized in samprajnyata (differentiated) samadhi and whatever is not visualized but experienced in total merger in Brahmn is asamprajnyata (undifferentiated) samadhi and the jiva is Shiva only in the latter state. These different states of consciousness are explained later.

  The ancient scripture are just like tools only. Some people hold on to the scriptures and forget the goal. It is said, “God sent the word, and these people hold on to word and forget the God. So also, God sent a Messenger and these people hold on to the Messenger and forget the God. There is no end to foolishness (moudhya) of these people (mudha) as stated in the Bhatgavad-Gita. 

      It is thus clear that realization of the Brahmn, the Self, is the primary goal of the jiva. As soon as the jiva realizes the Self, the world disappears in the sense it is liberated from the bondage, the attraction of sensuous objects, the trivial objective world. In this sense of the term, the jiva gets rid of its attachment (moha) on its carnal body, too, and gives up all worldly interests. The living being (jiva) realizes the truth that ‘the physical body is subject to change, wear and tear, diseases, and death. The realization is the fact that “Self is not the body”. This realization “I am not the body” turns its attention to the inner Self. It is atma sakshatkar when the inner self is visioned. Persons who surrender to the higher Self, God, the Almighty, do not perturb any more. They rest in peace (RIP) for rest of their life no matter what happens. This sense of security, peace and tranquility of mind, unbounded happiness and joy is immortality! Immortality doe not mean that this physical body suffereing from disabilities, old age, sickness and death will continue forever. It only means that the person, the jiva, has realized the futility of caring for the trivial and starts looking to the inner Self. The inward journey starts due to Knowledge (jnyan), Wisdom (viveka), and the resultant Renunciation (vairagya). This takes the jiva to the world of yajnya, daana, and tapas. Yajnya is sacrifice, daana is selfless service, and tapas is contemplation on Brahmn. Thus, the jiva attains its goal- purushartha; sadhana is complete with this attainment.