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JIvAtma SAkshAtkAram as a pre-requisite to ParamAtma SAkshAtkAram

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Anand K Karalapakkam • April 5, 2002 


SrI:
SrImatE rAmAnujAya namaH
SrImatE nigamAnta mahAdESikAya namaH

 namO nArAyaNa!

 Dear bhaktas,

  Some months back, Sri Krishna Kalale posed this
  question reg JIvAtma SAkshAtkAram being a
  pre-requisite to ParamAtma sAkshAtkAram.
  The following was my response to him.

  More can be added ....But, due to lack of time, I
  am simply reproducing the earlier posting. I hope that this
  will reduce the workload of others who try to explain this issue
  in the light of Bhagavad GItA.

  As mentioned earlier by SrI Krishna Kalale (Kashyap), Sri UtthamUr
  Swami's tippaNi on this issue is very important. It can understood
  quite well, with the comprehension of the following.

  Also, the case of upAsana (bhakti-yoga) with change in meditational
  focus unto jIvAtma as SarIra of ParamAtma is not considered by me - 
  The answer to it also will be on similar lines. 
 ----------------
 
> I need an answer to the following question.
>
> As per upanisads can it be established unmistakably, that
> atmasakshatkaram is absolutely needed for bhakti yoga? If so
> provide detailed quotes and these quotes should be unmistakable
> and generally agreeable to wider audience, (in the sense strongly
> provable.)

 In SrImad RTS, SwAmi DESikan in the 9th Ch on different
 upAyas (upAya-vibhAga adhikAra), crisply highlights the important
 characteristics of Karma, Jn~Ana and Bhakti Yogas. In the
 concluding part of swAmi's note on Jn~Ana yoga, it is stated that
 jIvAtma-darSana is essential for starting bhakti yoga, with the
 analogy of a RatNa inside a cloth. In essence, the siddhAnta
 implied is that during the bhakti-yoga (UpAsana), the ParamAtma
 has to be meditated upon as one's (jIvAtma's) aatma ie.SarIri.
 <>

  Three things are to be noted : JIvAtma-the upAsaka,ParamAtma-the
 object of upAsana and the SarIra-SarIri bhAva- the binding
 relationship between them. If the jIvAtma (upAsaka) needs to
 meditate upon the ParamAtma as its SarIri, it presupposes that
 the upAsaka needs to have full-realization of what he is actually.
 In the upAsana "ParamAtma, MY SarIri", the "MY" component is
 there. This upAsana is incomplete, without the full knowledge of
 "I" - ie.jIvAtma sAkshAtkAram (*). Hence, JIvAtma-SAkshAtkAram is
 absolutely necessary for starting bhakti-yoga.

 (*) : During jIvAtma-sAkshAtkAram, jIvAtma as being essentially
       jn~Ana which is aNu,blemishless, bliss etc is fully
       realized. JIvAtma being a sEsha {Or SarIra} is not meditated
       upon in the dhyAna yoga for attaing jIvAtma-sAkshAtkAram.
       That characteristic is added during upAsana. Please refer
       to the archives on a posting on Karma,Jn~Ana and Bhakti
       Yogas for further information.

  SrI UtthamUr SwAmi, in his commentary to SrImad RTS cites one
  text as being in KaThavalli : "adhyAtma-yoga-adhigamEna
  dEvam matva...". It can be easily spotted in KaThopanishad -
  Second VallI of the first adhyAya - which includes the
  qualifications for the seeker of moksha. The above cited text is
  in the mantra (1.2.12), which is the pointed answer in a
  nut-shell by Yama to Nachiketas's third query. Next mantra is also
  a part of that answer.

tam durdarSam gUDam anupravishTam guhAhitam gahvarEshTham purANam |
adhyAtma-yoga-adhigamanEna dEvam matvA dhIr(aH)O harshasOkou jahAti||

 SrI Ra~ngarAmAnuja Muni explains that adhyAtma-yoga refers to
 realization/knowledge of the jIvAtma. The first line is filled with
 adjectives of the ParamAtma - dEva. In essence, this mantra states
 that, the wise man (jIvAtma) discards both pleasure and sorrow
 {of material world} after knowing the Supreme-Self - which is
 difficult to be perceived, un-revealing due to avidya in the form
 of karma/action, entered all beings, dwelling in the cave of heart,
 indwelling and beginingless. This state is obtained "Through the
 Realization attained by the meditation upon oneself ie.jIvAtma" -
 Meaning of "adhyAtma-yoga-adhigamEna".

 In the commentary to the next mantra, Upanishad BhAshyakAra
 elaborates on the justification of the meaning ascribed to
 adhyAtma-yoga in mantra 12 - Quite lengthy for this article if
 needs to be fully explained.  Please go through both
 the pUrvapaksham and siddhAntam here ; Refer the corresponding
 adhikaraNa in SrI-BhAshya for additional info. More info can be had
 from the commentary to subsequent mantras also : Please go through
 them as well, since the discussion on mantra 12 still carries on.

 Bramha SUtras on this issue :

 In the first pAda of Fourth adhyAya, the nature of upAsana
 is stated atfirst. The first two sUtras are on the repetitive
 nature (aavruti) of the upAsana. The third sUtra, which is the
 only sUtra of "aatmatvOpAsana-adhikaraNam" is :

 aatmA-iti tu-upagacchanti grAhyanti cha |

 aatma-iti tu : << UpAsana upon ParamAtma has to be>> Only as
                    Self (aatma). "tu" is for affirmation/
                   certainity.

 upagacchanti : The upAsakas of the past have done it that
                 way.

 grAhyanti cha : As understood from Upanishads.

 SrI-BhAshyam and its commentaries are quite elaborate and
 are flooded with many pramANas and explanations. In essence,
 the upAsana has to be in the form of "aham bramhAsmi" etc.
 Many such sAmAnAdhikaraNya Sruti texts are being cited to this
 effect {ie. "aham" etc refers to ParamAtma-the SarIri of
 the jIvAtma}.

 As stated earlier, meditating ParamAtma as being one's aatma
 presuposses the upAsaka be fully realized of oneself {JIvAtma
 SAkshAtkAram}. The corresponding AdhikaraNa-SArAvali verses
 for this single SUtra are from 444 to 448 (Totally Five).
 Lots of info are available in its commentaries as well.

---------------------------------
> As per gita,
>
> Is atmasakshataram absolutely necessary for one to start bhakti
> yoga?

 PramANas for JIvAtma-SAkshAtkAram to be essential for bhakti-yoga :

 In the last adhyAya (18th), Lord KrishNa wonderfully
 sums up the essence of his teachings through the verses
 51-56. They are regarding the paths of karma,jn~Ana and bhakti yoga,
 and their inter-relationships in attaining Him.

 Through the verses 51 to 53, BhagavAn describes various
 characteristics of a person, endowed with which and
 by performing aatma-anubhavam (SAntaH), he becomes
 eligible to attain the "Bramha-bhAva" :
 ".......SAntaH bramhabhUyAya kalpatE" (18.53).

 Here, "Bramha-BhAva" is not one's attainment of being
 Bramhan, as advaitins might think, since in the very next
 verse, further attainment of Para-Bhakti towards BhagavAn
 is stated.

 bramhabhUtaH prasannAtmA na Sochati na kA~nshati |
 samaH sarvEshu bhUtEshu madbhaktim labhatE parAm || (18.54)

 In essence (from BhAshyam and SrI UtthamUr SwAmi's brief
 Tamil Commentary}, it states :

 bramha-bhUtaH : As one experiensing oneself (jIvAtma-sAkshAtkAram),
                 also with the nature of being a SEsha to Me,

 prasanna-AtmA : one with blemishless svarUpa having controlled
                 various vAsanAs (previous imprints/instincts),

 na SOchati    : neither grieves for the loss of other things
                 except Myself,

 na kA~nshati  : nor craves for any other object except Myself.

 sarvEshu        Regarding all beings alike - that all these are not
 bhUtEshu      : his object of attainment, including the self
 samaH           {jIvAtma},

 labhatE       : one attains

 parAm bhakti  : para-bhakti unto Me - the BhagavAn.


 Also, in the 12th adhyAya, which is "Steps for Bhakti-Yoga" as
 pointed out by SrI UtthamUr SwAmi in his Sanskrit TippaNi, we
 have pramANa to this effect. Lord KrishNa basically gives
 the reverse order of spiritual path - explaining bhakti yoga
 at first and then prescribes its previous stage of spiritual
 sAdhana for those who can't perform bhakti yoga of that order,
 again its previous stage of sAdhana for those who are not capable
 of it and so on.

 One of the main issues in starting the bhakti-yoga is the
 "love" factor. Even during his days of karma-yoga, the yogi
 loved PerumAL and proceeded to the stage of jIvAtma sAkshAtkAram
 also. But, the excessive amount of love with which bhakti-yoga
 needs to be performed might make the yogi spend some more
 time in various bhagavad anubhavams and kai~nkaryams before
 proceeding further to bhakti-yoga or upAsana proper. In the verse
 12.9, "abhyAsa yoga" is prescribed for such yogis who haven't yet
 developed that excessive love for PerumAL to start bhakti yoga.
 "abhyAsa yoga" is  the repetitive rememberance of various kalyANa
 guNas of PerumAL, with *immense love*. If this stage is not attained
 by the yogi, he is prescribed (in 12.10) to perform various
 kai~nkaryams. BhAshyakArar lists various self-less kai~nkaryams
 like construction of temples, laying out temple gardens, lighting
 up lamps in temples, sweeping/washing the floor of temples,
 gathering flowers for PerumAL, performance of pUja, performing
 nAma sa~nkeertanam, glorifying various deeds and kalyANa guNas
 of PerumAL etc - But to be performed with *great affection*. These
 same activities can very easily be performed by even the likes of
 aDiyEn - Its not as difficult as jn~Ana yoga. But, the catch is
 the "love factor". All these types of kai~nkaryams are to be
 performed with great affection - Thats the source of difficulty. If
 the yogi has not reached that stage, Lord KrishNa advises him
 to resort to aatma yoga ie.jIvAtma sAkshAtkAram.

 atha-etat-api-aSaktaH-asi kartum mad-yogam-aaSritaH |
 sarva-karma-phala-tyAgam tataH kuru yat-aatmavAn || (12.11)

 ie. If you -who has the objective to perform Bhakti-Yoga (mad-Yoga),
     are unable to perform those as said in 12.10, then perform
     nishkAma-karma anushTAna (sarva-karma phala tyAgam) with
     controlled mind (aatmavAn) - to attain the jIvAtma sAkshAtkAram
     ie.resort to akshara yoga with its pre-requisite of performing
     nishkAma karma.

  Infact, BhAshyakAra cites the verses 18.53-54 {explained
  above} to make us understand the connecting link - 12th ch
  being in the reverse order of ladder steps from bhakti yoga to
  downwards and 18th chapter verses in the forward order of
  salient ladder steps to bhakti yoga.

  The implication of akshara-yoga {for jIvAtma sAkshAtkaram} in the
  above verse is easily understood from the next verse (12.12),
  which is important to our question in hand :

  SrEyO hi jn~Anam-abhyAsAt jn~AnAt dhyAnam viSishyatE |
  dhyAnAt karma-phala-tyAgaH tyAgAt-SAntiH-anantaram || (12.12)

  abhyAsAt jn~Anam SrEyaH : For one incapable of performing the
  abhyAsa yoga, which demands immense love towards BhagavAn,
  jIvAtma-sAkshAtkAram (Or realization/knowledge of jIvAtma) is
  better.

  jn~AnAt dhyAnam viSishyatE : Better than the imperfect realization
  or knowledge of the self, is the meditation on the self.

  dhyAnAt karma-phala-tyAgaH  : Better than the imperfect
  meditation of the self, is the performance of nishkAma karma-
  anushTAna.

  tyAgAt anantaram SAntiH : By the performance of nishkAma karma-
  anushTAna, mental purification or mental-peace is attained.

  Hence, the ladder of sAdhana is extremly clear that jIvAtma
  sAkshAtkAram is essential for one to proceed towards bhakti
  yoga. Proceeding to bhakti yoga with imperfect knowledge
  ie.realization of the self is strictly prohibited by Lord KrishNa.

  The subsequent verses (12.13-19) describes the characteristics to
  be imbibed by the devotee who is at the bottom-most stage in
  performing only the nishkAma karma (has started to perform karma
  yoga). By the way, please go through these verses witout fail.
  PerumAL says that He loves the karma yogi with such
  characteristics - No idea as to whether aDiyEn can obtain such
  great guNas in this birth! Well, PerumAL cool-ly says that this
  is the bottom-most step of the spiritual ladder for the
  bhakti yoga !!

  Also, in the avatArika (prelude ?) to the 3rd adhyAya on Karma
  Yoga, BhAshyakAra explains with pramANas from Upanishads that
  jIvAtma sAkshAtkAram is an a~nga (accessory) for bhakti yoga.
  For instance, from the teaching of PrajApati in ChAndOgya Up,
  starting from the text "ya aatmA-apahatapApmA .."(8.7.1), it is
  evident that jIvAtma-sAkshAtkAram is required for practising
  bhakti yoga. SrI UtthamUr SwAmi mentioned this as "PrajApati's
  vAkyas" in the SrImad RTS commentary in support of this doctrine.
  ----------------------------

 Please refer the GIta-bhAshyam and tAt-parya-Chandrika for
 more details apart from the Upanishad BhAshyam with SrI UtthamUr
 SwAmi's parishKAra for appropriate texts involved.

 aDiyEn rAmAnuja dAsan,
 anantapadmanAbhan alias Anand.
 kRushNArpaNam


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