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by
Sri Bimal Mohanty
VOL
No. 61
March 2006
ATMA- PARAMATMA- Part 1
Based on the lectures by Sri Bimal Mohanty
In Yoga of Sanatan philosophy, more specifically in the pursuit of knowledge in JnanaYoga, the most perplexing question an aspirant faces, is the concept of relationship between soul and God, or AtmA and ParamAtmA.
Then again, why only in jnanayoga- in all forms of yogasadhana, the word yoga literally means ‘getting connected’. The individual self (AtmA) aspires to get connected with the supreme-self – the paramAtmA. How can this be achieved until these two principles get a degree of clarification in the mind? Even in Bhaktiyoga the essential feature is the principles of a ‘lover’ and a ‘beloved’. If Radha and Krishna epitomize bhaktiyoga, respectively signifying the union of individual self with supreme-self, then beyond the superficial ‘role playing’, the Radha principle (radhatatva or bhaktatatva) and the Krishna principle (krishnatatva or bhagvantatva) should have clarity in the mind of the sadhaka for the transcendental progress to the final destination of satchidananda to be maintained.
Yoga is the essential character of all existence. And yoga is all about inter-relationship and understanding of the two entities, AtmA and paramAtmA.
This has never been an easy task right from time immemorial. In sanatan philosophy the three basic principles (tatva again) are God principle (Brahmatatva), soul principle (AtmAtatva) and illusion principle (mayatatva). So much have been written in our scriptures and in their explanatory bhAsyas, yet the human mind has never been able to grasp the total import of any of these three. This confusion of mind has given rise to advaitvada (non-dualism), dvaitavada (dualism), visishtadvaitavada ( qualified non-dualism) and many other arguments. Whether Sri Sankaracharya, Sri Ramanujacharya or any other Acharya, each has advanced convincing view points which can not be thrown away to the wind. On the other hand following the true character of sanatan philosophy which analyses with open mind and without rancor, all differing view points (ma vidvishavahai), and picks up the essential commonality. It is eventually the aspirant himself who must accept what, according to his level of mind, is most acceptable (buddhigrahya) for his continued journey.
The majority view is in favour of advaitavada or absolute non-dualism in line with Sri Sankaracharya. (Although one must admit, that to arrive at the correct understanding of non dualism, the arguments in dualism, qualified non-dualism etc themselves provide excellent supports).
With that understanding as our base, we can discuss what is AtmA and understand its relationship with ParamAtmA.
We are here talking of two entities, yet our basic understanding is that of one only. So how do we explain?
The Mandukya Upanishad perhaps gives one of the most lucid explanations of this relationship. It is highly recommended for all aspirants. Remember, even another Upanishad called Muktikopanishad has declared that if one cannot afford to study so many Upanishads one Mandukya will be enough. (MandukyamekamevAlam mumukshuNAm vimuktaye) Even Sri Sankaracharya had agreed that Mandukya contains the quintessence of all.
In keeping with the truth that Brahman is the only one that exists (and all other existences are conditional and therefore not true existences), everything that is in the creation, is derived from Brahman and is an extension of Brahman only. The base for the AtmA principle is the Brahman principle without which it cannot exist. The AtmA or the individual soul (all individual souls), is the same paramAtmA extending itself into every physical body or the body-cages in the creation. Please also understand that the two words, AtmA and jivAtmA as mentioned in our scriptures mean the same thing i.e soul and individual soul.
AtmA hi akashavat jivei ghatAkasheirivoditah
The statement above suggests us to look at the array of pots or containers as you might find in a potter’s shop and also to think of the space (akasha) that exists all around us and within us. The same space that surrounds the pots is also within the pots. The space has extended itself into the insides of the enclosures as it is on the outside of them too. There is no separation and they can never also be separated. The enclosed space or space in the pot- nomenclated as ghatAkAsha- is defined by the shape and volume of the pot, while indeed the space has no shape and no volume.
Can the space within the pot come for even our discussion if the outer space were not there? Obviously it cannot. So the space inside the pot assumes a peculiar identity, which indeed is no identity separate from the identity of the all-pervading space outside.
As the confined spaces within the pots are extensions of the expanse of space that pervades all, so are the individual souls to be understood as the extensions of that supreme soul that pervades all.
Being extensions of the same wholeness, the extended portion also retains all the characteristics of the original whole. This means that if Brahman or ParamAtmA has intelligence and knowledge, then AtmA is also endowed with intelligence and knowledge. This subtle difference from the example of space is to be kept in mind. Apparently space is not intelligent but AtmA is.
When the pot is broken, the confined space is released to be one with the outside space so does the AtmA naturally gets to be one with the paramAtmA when the body is destroyed.
GhatAdisu pralinesu ghatAkAshadayo yathA
AkAshe sampraliyante tadvat jivA ihAtmAni.
So if everything is one and the same, what shall we understand by the apparent differences between persons to persons, animals, plants etc?
Pots come in any number of sizes, shapes, colours and what not. When we refer to the space confined to any pot, we identify it by the pot that contains it. It is a very conditional identity, conditioned by the container. The characteristics of the container or the pot, overrides the character of the space or AkAsha. That is exactly how the individual souls for the sake of convenience assume the identity of the bodies that contain them. Short, tall, black, fair, thin, fat, young, old, male, female, plant, animal etc are all identifications we are comfortable with. All are temporary identities.
It is only the superimposition of the characteristics of the pot that gives the impression of separate individualities and the nature of individuals. If the pot happens to be dirty and soiled, then the enclosed space will remain dirty and soiled. If the inside of the pot is sweet smelling, then the enclosed space will also acquire the fragrance. As the Upanishad says:
YathA ekasmin ghatAkAshe rajodhumAdibhiryute
Na sarve samprayujyante tadvatjivAh sukhAdibhih
Dust, smoke etc may be there in pot that is soiled. These conditions are unique to each pot and not common to all pots. Likewise each jiva or individual acquires its own unique character that becomes the cause for its own happiness or unhappiness.
This concept makes us understand that our emotions, pain and pleasure are all the results of external reasons that are superimposed in our mental ignorance upon our souls. By dharmAcaran or right way of going through the life, these blemishes can be reduced and then removed. It is in the hands of each individual. Where is the logic to blame fate or God for our conditions in life?
The AtmA is in no way affected by any of our conditions or individual nature that acts like a coating over it. Being extension of the pure paramAtmA it remains ever pure. By this assumed conditions of pain and pleasure it only continuously tries to influence our antahkarana (the mind, intellect and performing ego), the real truth about these things and urges us to seek absolute bliss – the satchidananda and nothing else but satchidananda. The AtmA is that power within us which guides, educates and assists us in our spiritual quest and is our constant companion till we reach our ultimate goal.
The oneness of AtmA with paramAtmA establishes another truth that is quite unique to sanAtan philosophy. In our efforts to acquire moksya or liberation, it is the Lord, who is Himself an active participant as much as we ourselves are.
When we walk He walks with us. When we fall He lifts us up in His arms. His power puts us back on our feet again and again.
What happens when the AtmA is no more required to be contained in a body-frame? We have ofcourse discussed extensively the concept of rebirth, that is changing of body after body with successive punarjanmas when we discussed ‘Understanding our own position (Ahwan July 2000 issue), Question of continuous development (Ahwan August/September 2000 issue) and Concept of many births (Ahwan October/November 2000 issue). When all the ordained tasks are complete, when we have regained our blemishless true nature, and we have no use for more bodies and no need for further rebirths, what happens to the AtmA?
It returns to its source.
GhatAdisu pralinesu ghatAkAshAdayo yathA
AkAshe sampraliyante tat tat jivA ihA Atmani.
With the destruction of the pot, the enclosed space is released back to the great expanse of space, the mahAkAsha, outside.
There are a few more related issues in this figurative example that needs explanation.
It may be implied that every time the pot is destroyed i.e. every time we meet death, we get reunited with the ParamAtma or Brahman. Death then becomes the cause of our liberation. In that case some may even justify their self-destruction.
That is not so. The same supreme power, the supreme controller of the principles of creation, the niyantA, who causes Himself to enter the bodies as the Atma also ensures that the final merger takes place only after all the ordained tasks by the individual soul for the sustenance of the creation is completed. As we have discussed earlier, each jiva or ‘being’ has been brought into existence within this creation with a specific purpose that governs his continuance in the creation. No one is here by chance or is superfluous in the divine scheme of things.
By the same design of the controller or niyantA, the jivas can not escape their responsibilities half way through. On destruction of a body, the AtmA by the power of the ParamAtmA is forced to take up another body to continue and complete its task. Only then there is liberation for him.
There is another side to the same concepts also. The ParamAtmA is absolute blemishless and pure. The jivAtmA on the other hand has got contaminated with the impurities associated with the body and its interaction of desires, ignorance of the world around. These enveloping impurities must be washed off or atoned for the pure state to be regained. That is the aim of the austerity measures, the tapasyA of life. Working through experiences in lives after lives, changing bodies after bodies, we evolve into that state of purity, perfection and gnosis.
Then, the pure merges with the pure in final nirvana, liberation or mukti. One cannot cheat the system and jump to liberation by merely destroying the body.
(To be continued)
