Email Address

saikrushnacharitabletrust@gmail.com

Phone Number

+91 9663222362

VEDANTA BALA BODHE

THE SELF IS OF THE FORM OF EXISTENCE- AWARENESS-BLISS


14.Q: If something is the Self ,the form of It is still unknown !

A: This Self is not something else. This Self is our true form, itself. The Self is not different from our true Form. Therefore, we cannot reject the Self thinking that It is something unknown to us. Not only that, this Self appears within us as existence-awareness-happiness. Therefore, the Self is very well-known to everyone.

15. Q: What is Sat-Chit-Sukha Form?
A: Sat-means always existing; the Self is of the Form of Existence .Chit- means awareness; the Self is of the Form of Awareness. Sukha- means bliss; the Self is the Form of Bliss, too.

16. Q: Where do we find these forms-existence-awareness-bliss-in us. Then, each one of us should see these forms, isn’t it?
A: No. Truth ( Sat ) ,knowledge ( awareness ), and bliss are not three different parts; the One Self alone appears as three aspects in different sights. The Self exists always; therefore, He is of the Form of Existence (Satya Swaroopa). He always knows everything. Hence, the Form of Awareness (Jnana Swaroopa). The Self is beloved of each and everyone. Hence, the Self is of the Form of Bliss (Ananda Roopa).

Q: All right. You have told the meaning of Satya that exists always. How do we know that the Self exists always?
A: This Self appears as in the form of awareness (Jnaana Swaroopa). Therefore, He is in the Form of Existence (Satya Swaroopa).

17, 18 Qs: Here, Jnaana means the action of knowing, isn’t it? This is action of the mind; then, how do we tell that this is the Form of the Self?
A: Those objects appear in our wakeful-state, can not appear by themselves. Hence, they appear in connection with the mind. Therefore, some cause should exist because of which all objects appear. We cannot tell that they appear because of the nature of the mind. This is because, even the mind has different forms; in order to know these forms some light should be needed. This cause (the Light) itself is the Self.

Q: I don’t think that is the right explanation. This is because, all objects except the mind don’t illumine by themselves; therefore, the mind should illumine them. But, the mind is a pure real substance; it is well-known that mind knows everything. In order to know that mind why do we require the assistance of anything else? You have given the example of a burning lamp. Do we need any other light to illumine the mind?
A: Then, eye, nose, etc. Themselves know their respective objects .Therefore, the eye should know itself or the nose should know itself. Or, the eye should know the nose or the vice-versa. But such a procedure doesn’t occur anyhow.

Q: This objection can be attached to the Self too, isn’t it? If you accept that the Self has the nature of awareness, how does the Self know Himself? In order to know the Self if you accept some other self; to know that self still another self should exist. In this case, there is no cessation at all.
A: It doesn’t happen so. Eye, ear, etc. are useful for the mind which is different from them. Similarly, even the mind has many forms according to different objects; and these forms of objects in the mind for the use of the Self. But the Self is One alone; and He is not associated with anything else. The eye, the nose, etc. know their respective objects; and each organ cannot know the object of the other organ. But the Self knows everything simultaneously. In the case of the mind, it knows its objects one at a time; it doesn’t know all its objects simultaneously; and the mind takes the form of different objects. Though the mind knows different objects, it doesn’t know the Self. Not only that, even when we tell that the mind knows everything; it is the Self alone that knows it. A person who is having the capacity to see alone can see the objects through his spectacles; the spectacles don’t have the capacity to see. Similarly, the mind doesn’t have the capacity to know. The Self, himself, knows through the mind. Therefore, the nature of knowing belongs to the Self, himself.

Q: Then, how do we explain the experience that the mind has understood such and such things?
A: The mind takes the form of respective objects through the organs of sense. These forms are called conditions (Pratyayaas, the expositions or, the notions). Through each condition the Self knows the respective object. In this manner, different conditions appear and disappear in the mind; in spite of that, the Self doesn’t give up His Form of Awareness (Jnaana Swaroopa). Due to this constant awareness of the Self, the mundane conditions like: “then, I understood that; now, I am going to understand this “- are possible to hove. If the conditions understand themselves , because each one is different from the other ; the mundane conditions like : ‘ I myself knew ; the very same myself , am understanding ; and I will understand in the future ‘ –cannot appear . Therefore, in the statement: ‘I understand this ‘, here, the action of understanding is that of the mind; and the action is to have a condition in the form the object in the mind. And the knowledge or the real awareness is the Form of the Self; and this Awareness is always the same unlike the different forms of conditions. Objects may be seen in different colours according to the colors of the spectacles of the wearer . To show different colors in the objects is the duty of the respective colors of the spectacles , and the capacity to see is the power of the eye , itself .Similarly , the conditions are the changes of the mind; the awareness alone the nature of the Self, itself. .

Q: Agreed. What conclusion is drawn out of this type of deliberation?
A: It is concluded that the Self remains to exist always in the Form of Awareness in the wakeful-state though the mind obtains different changes. The Self is the Truth and He is of the Form of Awareness.

19. Q: Yes, sir! How does the Self become the Aananda Roopa, the Form of Bliss?
A: The mundane and routine activities of ours prove that everyone of us is in the Form of Bliss. People wish to have wife and children; wealth and money; and land and house-for the sake of their Self. Similarly, they use their body, organs of sense and mind etc. for the sake of their Self alone. People are ready to give up any thing if it is adverse to them; and if it is favorable they are ready to acquire it. By this we understand that they love their Self more than the objects. None loves anything that creates sorrow. Therefore, people always love their Self; hence the Self is of the Form of Bliss.

(To be continued…)

Related Articles

Atma Jyoti

VEDANTA BALA BODHE

1.Q: What  is  the  import  of  the  Sanskrit  statement:  Aasuptehe  Aamrtehe  Kaalam  Nayet  Vedaanta  Chintayaa? A:  As people get up

Read More »

Leave a Reply

Your email address will not be published.