NATURE OF BRAHMAN STATE AS A REALIZED STATE
रामोवाच परमार्थस्य किं रूपं तस्यानन्दचिदाकृतेः पुनरेतन्ममाचक्ष्व निपुणं बोधवृद्धये ।
Rama spoke: What is the nature of that Supreme Reality which is of the nature of blissful Awareness?
Again explain it accurately for my better understanding.
वसिष्टोवाच महाप्रलयसम्पत्तौ सर्वकारणकारणं शिष्यते तत्परं ब्रह्म तदिदं वर्ण्यते शृणु ।
Vasishta spoke: At the time if the great dissolution, only the Cause of all causes remains. That is the Supreme Brahman. I will describe that; Listen. (Great Dissolution is the state of a Realized Yogi, who has destroyed the perceived by the simple process of Vichaara.)
नाशयित्वा स्वमात्मानं मनसो वृत्तिसंक्षये, सद्रूपं यदनाख्येयं तद्रूपं तस्य वस्तुनः ।
नास्ति दृश्यं जगद्दृष्टा दृश्याभावाद्विलीनवत्, भातीति भासनं यत्स्यात्तद्रूपं तस्य वस्तुनः ।
When the vibrations of the mind have been dissolved after destroying one’s own limited individuality, ‘whatever state remains of that ‘Reality’ which is beyond description, is the ‘state’ of that Reality. (Mind is completely dead; no Vaasanaas; no attachments; no delusions; no ego; no reality in the perceived; this is the state of the Realized Knower. What is left back as the silent state of only Knowledge-awareness is the state of Reality for a Yogi.)
There is no perceived; there is no perceiver of a Jagat. Since the perceived is absent (as a real solid structure), the perceiver has dissolved off as if. There is only the shine that shines as it is. That is the ‘state’ of that Reality. (For the perceived to be a real experience, the perceiver should be connected to it as a mind with a Vaasanaa. Both prove the reality of each other as in the case of the ignorant.
Whereas, in the realized Yogi, he sees no perceived, but is aware of the Bodha (information) only.
There is no Vaasanaa, no perceiver with an active mind producing the panorama of the world.
Mind is just information store for him. He does not have any ego or identity with a body.
There is no ‘I’ at all even as a vague trace. It has dissolved off.
There is only pure awareness of Knowledge. He is in the mirror-state and not the reflection state.
He is as it is, the Reality state which shines as the essence of all information called Jagat.)
चितेर्जीवस्वभावाया यदचेत्योन्मुखं वपुः, चिन्मात्रं विमलं शान्तं तद्रूपं परमात्मनः ।
अङ्गलग्नेsपि वातादौ स्पर्शाद्यनुभवं विना, जीवतश्चेतसो रूपं यत्तद्वै परमात्मनः ।
Jeeva is a perceiver bound to the perceived; and this is the nature of Chit as a Jeeva.
When this Jeeva-nature is without the perceived, the Jeeva loses its perceiving nature and stays as pure awareness only as a form of Knowledge; is without the taint of the reality of the perceived and is in complete silent state where the perceived makes no disturbance at all.
That is the nature of Paramaatman (as the realized state).
Even if wind and other sense perceptions give him the feeling of touch when they contact his body, he does not feel the touch-experience (like an ignorant man identified with the body). (He just is aware that something touches something and witnesses the information; and does not feel that he has a body and he is touched by the wind or other sense objects.)
That is the nature of Paramaatman (as the realized state) where one is in the Jeeva-level seeing the world through a pure mind.
अस्वप्नाया अनन्ताया अजडाया मनःस्थितेः यद्रूपं चिरनिद्रायास्तत्तदानघ शिष्यते ।
Hey Anagha (taintless one)! What is left over after the dissolution of the perceived in the realized state is like some prolonged sleep state experienced by the mind, which is endless, is without any dream of the world, which is not senseless like the ordinary sleep, but is fully alert and conscious.
यद्व्योम्नो हृदयं यद्वा शिलायाः पवनस्य च तस्याचेत्यस्य चिद्व्योम्नस्तद्रूपं परमात्मनः ।
That is the nature of Paramaatman (as the realized state) which is pure awareness state of knowledge, where the reality of the perceived is non-existent. It is like as if it is the essence of the empty space; or the innermost nature of a dense rock; or the innermost state of wind which is still.
अचेत्यस्यामनस्कस्य जीवतो या स्वभावतः स्यात्स्थितिः सा परा शान्ता सत्ता तस्याद्यवस्तुनः ।
Suppose a Jeeva has no perceived as his counterpart, and has no mind which produces the disturbance of the perceived, that state of such a Jeeva’s natural state is the state of the Supreme which is beyond the level of the perceived, which is tranquil and which is pure Reality of existence.
चित्प्रकाशस्य यन्मध्यं प्रकाशस्यापि स्वस्य वा, दर्शनस्य च यन्मध्यं तद्रूपं ब्रह्मणो विदुः ।
The shine, which is in the center of the perceiving consciousness, or one’s own awareness, or which is in the center of perceiving state, is the state of Brahman.
(Here the center means the innermost subtle essence. Chit shines as the entire world. It shines as oneself and one’s experiences also as a Jeeva. It is the awareness state that bridges the perceiver with the perceived. If you can be rid of all particularities and divisions, names and forms, and stay as that awareness which forms the essence of the world, oneself, and the single perceiving state; that is the state of pure awareness bereft of all the perceived. That is the Brahman state. A Yogi of the highest state experiences that state at all times, with body or without body.)
वेदनस्य प्रकाशस्य दृश्यस्य तमसस्तथा, वेदनं यदनाद्यन्तं तद्रूपं परमात्मनः ।
The awareness, or knowing of the light which reveals the perceived, and also the darkness which covers the perceived, that awareness which is without beginning or end is the state of Paramaatman.
(Whatever you see as present in the light and absent in the darkness is because you know it, understand it and are aware of it. These perceived patterns flow across the awareness which is always there. The perceived patterns come and go; appear and disappear; but the awareness is the same changeless beginning less endless state. It is always as it is whether there is the perceived or not.)
यतो जगदुदेतीव नित्यानुदितरूप्यपि विभिन्नवदाभिन्नं तद्रूपं परमार्थकम् ।
The state of Paramaatman is such that it is as if the Jagat rises from it, though it never rises at all; it is as if separate from the Jagat; yet not separate. (Jagat is actually non-existent and never rises from the Supreme state as a separate phenomenon. Yet, in the ignorant level, it rises with a beginning and end as it were.)
व्यवहारपरस्यापि यत्पाषाणवदासनं, अव्योम्न एव व्योमत्वं तद्रूपं परमात्मनः ।
Though engaged in the activities of the world, a Knower stays like the inner state of rock alone; unaffected, and non-perceiving. Though not spread out as any expanse, it is spread out as the empty expanse (named Jagat). Such is the state of Paramaatman.
वेद्यवेदनावेतृत्वरूपत्रयमिदं पुरः यत्रोदेत्यस्तमायाति तत्तत्परमदुर्लभम् ।
At every moment, the tri-fold process of the perceiver, perceived and perceiving rises and falls from that state as directly experienced by all Jeevas; yet it is never grasped.
वेद्यवेदनवेत्तृत्त्वं यत्रेदं प्रतिबिम्बति अबुद्ध्यादौ महादर्शे तद्रूपं परमं स्मृतम् ।
The tri-fold process of the perceiver, perceived and perceiving, reflects in that state which is the supreme mirror without the thinking faculty, and is known as the state of Paramaatman.
मनः स्वप्नेन्द्रियैर्मुक्तं यद्रूपं स्यान्महाचितेः जङ्गमे स्थावरे वापि तत्सर्वान्तेऽवशिष्यते ।
That state of the Supreme awareness which is free of the mind, senses and the dream of the perceived, in the animals and plant-life, is left back when everything is gone (for a Yogi in the highest state of Knowledge).
स्थावराणां हि यद्रूपं तच्चेद्बोधमयं भवेत्मनोबुद्ध्यादिनिर्मुक्तं तत्परेणोपमीयते ।
If the plant-life were conscious only, without the mind, intellect etc, that can be compared to the state of the Supreme.
ब्रह्माऽर्कविष्णुहरशक्रसदाशिवादि शान्तौ शिवं परममेतदिहैकमास्ते ।
सर्वोपाधिव्ययशादविकल्परूपं चैतन्यमात्रमयमुन्झितविश्वसङ्गं ॥
When all the gods like Brahmaa, Sun, Vishnu, Hara, Indra, and Shiva have been absorbed, the Supreme auspiciousness alone exists here. It is without perturbations because all the faults have been destroyed; it is pure awareness alone; it is rid of the contact of the world.
(This is the state of the Supreme Knower in whom all division of gods, humans etc are dissolved off and he stays without the disturbance of the perceived even when engaged in the world-activities, completely unaffected by the contact of the world.)