Author Topic: On I am - The Witnessing Consciousness - VI  (Read 1269 times)

Dr. Sadananda

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On I am - The Witnessing Consciousness - VI
« on: March 24, 2013, 04:50:01 AM »

                                                     Analysis of Saakshii, Jiiva And Iswara
                                           Based on Vichaarasaagara of Nischaladaasa - VI

Coming back to the Vichara Saagara text, objector in the text or purvapakshi is making a mistake of taking saakshii as the vishiShTa chaitanyam than upahita chaitanyam. First, there will always be mixture that involves aatma + anaatmaa or ahankaara in all transactions. aatma can exist by itself but cannot communicate or transact. anaatma can neither exist nor can transact without the support of aatma. VishiShTa chaitanyam is one with visheshaNam or qualifications. Aatmaa or saakshii being Brahman cannot have any visheshaNam or attributes. Hence all attributes belong to anaatma and in this case to ahankaara. All our bio-data, glorifying our qualifications, corresponds to anaatma or ahankaara or ego. When the objector says saakshii knows only one mind and not many minds, the statement itself is incorrect. Saakshii just illumines all the minds and yet knows no mind.  All the knowing takes place with the mind, in the mind and by the mind only, as we discussed above that the subject-object duality that arises in the mind. Any knowledge involves dis-covery or removing cover of ignorance using an appropriate pramANa. Both jnaani and ajnaani are with reference to the mind only, since it is the mind that has ignorance and it is that ignorant mind that gains the knowledge. Saakshii just illumines both the ignorant mind as well as mind with knowledge. There are no jnaani or ajnaani at Saakshii level.   

Saakshii is called upahita chaitanyam and jiiva is vishiShTa chaitanyam. Mind is an important factor here for both jnaani and ajnaani. Nischaladaasa calls the mind as vyaavartakaH revealer of the chaitanyam, just as moon is vyaavarthaka of sunlight as it reveals the presence of sunlight where the moon is. In the process of revealing, it is excluded as part of revealed but it just serves as instrument or upAdhi for revelation. However, if it is wrongly included by the ignorant as revealed entity then it is visheShaNam. Thus upAdhi and VisheShaNam are two states for the same entity. Similarly mind is revealer of chaitanyam but it just serves as upAdhi for jnaani to know that I am is the revealed entity. In this case, the revealing knowledge also takes place in the mind of the jnaani only, not in saakshii. 

Everyone claims that I am a conscious entity, and say I know my mind- yet out of ignorance they associate the I am with the vishiShTa chaitanyam by including the mind as part of revealed, while a jnaani intellectually separates the upAdhi from the revealed and claims himself to be the conscious entity excluding the upAdhi. Since the mixture of revealed and revealer (I am + mind or ahankaara) are too subtle to separate, it requires a trained mind to do the separation. Separation is too subtle since the mixture is not of physical mixture but mixture of entities that are ontologically of two different orders of reality. This separation has to be done by the mind, since misconceptions are in the mind. This is what JK (J. Krishnamurthy for those who are familiar with his writings/talks) also calls as the conditioning of the mind. In our terminology conditioned mind is vishiShTa chaitanya and unconditioned mind is upahita chaitanyam. Deconditioning involves exclusion of the mind in claiming that I am the pure conscious-existent entity. Some call this as transcending the mind. We have to transcend the mind using the mind; otherwise it becomes a mindless process!  The subtleness of the process becomes clear once it is recognized that this exclusion of the mind as well as the claiming that I am pure consciousness requires the mind only. Without the mind no realization is possible just as without the moon sunlight cannot be recognized where the moon is. Akhandaakaara vRitti is nothing but constant abiding in the knowledge that I am that pure consciousness by constantly excluding the mind, while using the mind for this exclusion, and ascertaining that I am pure existence-consciousness that pervades all vRittis in the mind. NirvaNa shatakam states the same in the very first sloka .. mano buddhyahamkara chittani naham chidananda rupah shivoham shivoham. I am not the mind, buddhi, ahankaara, and chitta, the four-fold aspects of the mind; and my nature is pure limitless consciousness and I am that auspicious entity.  To remind us, this statement was made using the mind by the mind and for the mind.

Raaga and dweshaas only affect the mind, not I, the saakshii. To recognize this, detachment from identification with the mind that has raga dweshaas as impurities is required. For that detachment, some degree of purity of the mind is required. The purification of the mind involves a process since impurities are accumulated by a process only. The science of purification or deconditioning is what Krishna calls it as yoga shaastra. This is where JKs so called teaching blunders (I am using so-called since JK does not want to be called as a teacher, while his disciples claim themselves as followers of JKs teaching!). Purification of the mind can be done by karma, Bhakti or upaasana yoga. Yoga makes the mind integrated so that it can discriminate the subtle mixture of aatma and anaatma and shift the attention to the self.

Here it is important to understand that it is impossible to have a mind completely or 100% pure. It is like trying to get 100% pure gold; and thermodynamically it is impossible. However, some degree of purity is required for the mind to detach itself or not to include itself in the claim that as I am a conscious entity. In Geeta Krishna says naiva kinchit karomiiti yuktho manyeta tatva vit, pasyan shRinvan . indriyaaNiidriyaartheShu vartanta iti dhaarayan, exemplifies the de-identification process or de-conditioning process.

However we have to recognize that without the mind one cannot transact in the world; the mind includes the ahankaara. When Shankara wrote Bhaashyaas and other prakarana granthaas there is mind and thus ahankaara involved. He starts the text with mangala sloka only. Hence a jnaani when he transacts in the world, he temporarily identifies with the mind for the purpose of transaction, but knows that I am never a doer or enjoyer akartaaham abhuktaaham even while doing and enjoying by the BMI can go on. Krishna says: yoga yukto vishuddhaatmaa vijitaatmaa jitendriyaH, sarva bhuutaatma bhuutaatmaa kurvannapi na lipyate thus one who is abiding in the knowledge of I am the light of consciousness that enlivens not only this mind but all BMIs, the actions by any or all BMI will not affect the pure consciousness that I am.  The reason again is ontologically consciousness is of different order of reality in relation to the apparent creation and products of that apparent creation that includes all BMIs.
More in the next.
Hari Om!
Sadananda