SELF IS ONE WITH THE COSMIC SELF

The Self, or Ātman, is an inseparable aspect of the Cosmic Self (Brahmān). Its origin, orientation, and mission are to become one with the Cosmic Self. Its intrinsic nature is that only. However, it gets derailed in its own recognition as it, in the embodied form of the body-mind-intellect system, tries to savour the objects of the senses and gets deeper into the cloud of ignorance. That way, to relish the objects of the senses, it becomes forgetful of its own existence. In order to uncover the veil of ignorance, it takes several reincarnations to realise one's own Self as part of the Cosmic Self. When the realisation is complete, it becomes complete with its originator. Reincarnation is part of the elevation process. The Cosmic Self is beyond the comprehension of the objective dimensions. He is Absolute in every way. The reason for this is that space and time are used to an object's advantage in a number of ways, including identification, existence, structuring, functioning, and orientation. However, since the Cosmic Self is whole in every way, He does not need to be described, recognised, or characterised. There is no connection whatsoever between Its completeness, existence, or other particularities. This is due to the fact that the Supreme Self is a Non-Relative Being that transcends all notions of relativeness and is infinite, absolute, transcendent, immanent, undifferentiated, and unconditional.

According to Swami Krishnananda, nothing can transcend the Cosmic Self. In the objectified dimension, everything is always changing and evolving. The Brahmān, also known as the Ultimate Reality, the Ultimate Existence, the Supreme Self, or the Absolute, will endure after everything else fades away. He is His own completion, wholeness, and existence. He is the limitless being Itself. He is the only one in regard to whom others exist, not the other way around. He is the wholesome of the formless Brahmān, the immortal, imperishable, and everlasting, the eternal dharma, and the Sat-Chit-Anand (Existence-Consciousness-Bliss).

Three facets of Cosmic Being can be seen as components of an intrinsic bond that is cosmically interconnected. First, source, cause, and effect are solitary and non-dually existing as creator, sustainer, annihilator, and absorber. Second, He has the ability to permeate, animate, illuminate, and energise the cosmic field because He is immanent, transcendent, and potent. Thirdly, He is Sat-Chit-Anand (Eternal Existence-Consciousness-Bliss), the ultimate reservoir of everything and beyond, akshara (indestructible), infinity, the ultimate reality, and the embodiment of truth. Of the many performers, He is the only controller. Under the guidance of the Cosmic Director, the actors carry out the play in the cosmic realm, whether it is manifest or latent.

1. Outline

The truth is that the Self is one with the Cosmic Self. However, the problem arises when it sees itself as a distinct entity by virtue of its embodiment in the body-mind-intellect complex. The attachment to that complex makes it feel like a distinct, or separate entity to position itself in the objectified dimension in order to enjoy the sensual pleasure through sense organs from that dimension. The objectified dimension is the opposite of pleasure-pain, sorrow-happiness, etc. It gets into an entrapment of bondage, ignorance, prejudice, etc.

It gets clouded into the self-ego-based entrapment of the world of the samsāra chakra (wheel of birth and death) cycle of opposites that includes pacification and inflammation, satisfaction and thirst, rage and calm, happiness and distress, and so on. It moves outward to enjoy the experience of the material world due to the self-ego of attachments, which causes it to enter the web cycle of pleasure and pain. When freedom is unwavering, it can be treasured. Absolute in regard to the uncovering of the veil of ignorance that permeates a being via sensuous senses that are away from the realisation of the Self. Real is not limited by space, time, or causation; it is infinite, eternal, and non-depleting. This is achieved by letting go of all the adjunct qualities that confine the Self to its self-derived ego, such as envy, insatiable desire, bondage, attachment, and self-respect based on ego. These, fully ignorant of the source or issue, push a person to venture outside in order to satiate the ravenous cravings originating in the world of objects. His fundamental root, his inner essence, is forgotten in the outward drive. It becomes confused and loses its ability to recognise itself as Sat-Chit-Anand (Existence-Consciousness-Bliss) as pure consciousness, or to become conscious of itself.

 2. Scriptures

The scriptures unequivocally declare that Self is Ātman and Ātman is Self. The Self’s nature is to realise Brahmān, the Cosmic Self. It is one with that only, nothing less and nothing more. The Mahāvākyas (the Great Sayings) unambiguously declare that (i) “Prajñānam Brahma,” Aitareya Upanishad (3.3), Rig Veda, refers to "Consciousness is Brahmān;" (ii) “Ayam Atmā Brahma,” Mandukya Upanishad (1.2), Atharva Veda, refers to "This Self (Atman) is Brahmān;"(iii) “Tat Tvam Asi,” Chāndogya Upanishad (6.8.7), Sāma Veda, "Thou art That," and (iv) “Aham Brahmāsmi,” Brihadāranyaka Upanishad (1.4.10), Śukla Yajur Veda, “I am Brahmān.”

The Ishavasya Upanishad (Hymn-7) suggests that when the knower, all Bhutas (living entities), become one with his own Ātman, what perplexity, what grief, is there when he sees this oneness? It affirms that when all the Bhutas have become one with the Ātman, owing to the knowledge of the Ātman, then, or in the case of the Ātman, how can there be perplexity or grief? Perplexity and grief, the seeds of all desire and Karma, affect the ignorant, but not him who sees the oneness, pure and like the sky. The negation of perplexity and grief—the effect of ignorance—being shown by the form of a question, the total uprooting of all samsāra with its seed has been indicated.

Sri Krishna prophetically declares in the Srimad Bhagavad Gita that the Ātman is eternal and the material universe is transient. Of the transient, there is no endurance, and of the eternal, there is no cessation. This has indeed been observed and concluded by the seers of the Truth, after studying the nature of both. The Srimad Bhagavad Gita highlights even more how the soul that pervades the entire body-mind-intellect system is indestructible and impermeable. No one can annihilate the everlasting soul. The embodied soul within the material body is unalterable, immeasurable, and immortal, as the Bhagavad Gita asserts firmly.

The Brihadaranyaka Upanishad says that the Self is light, pure intellect, effulgent, and illuminates everything with its own intelligence. The Upanishad proceeds by stating that as the Ātman is not connected to anything, it is self-effulgent and free of ignorance, desire, and labour. The scriptures clearly establish this doctrinal viewpoint. It is apart from the gross, subtle, and causal bodies as objects in that it is a subject. Every being has an immortal inner soul or spirit known as the Ātman, which is not bound by the laws of samsāra, or birth and death.

3. Remarks

 Every being carries a spark of divinity within themselves known as the Ātman. The birth right of every being is Self-actualisation to realise moksha, or liberation. That is possible by annihilating all attachments in the objective dimensions and moving inward through meditation to realise the Self within, which will elevate one into union with Brahmān (Cosmic Self). Swami Krishnananda says that the struggle for emancipation, freedom, and the rejection of all forms of slavery continues to operate. Because, as long as it is possible, total and unrestrained freedom is all that anyone needs in this world. The ultimate goal is to be free from death. It is followed by release from all pathological anchors, including ignorance, enslavement, attachments, and others. A man's enslavement is his inability to recognise his place. Ignorance is captivity; knowledge is freedom. But the need for independence is unique to humans. He doesn't care about life or death. Despite the impending difficulties of birth and death, we are ultimately destined for this freedom because we are striving for a positive accomplishment of ultimate freedom that is boundless and eternal in nature.

Swami Sivananda eloquently says that beneath all names and forms, there is one essence: formless and nameless. All governors serve as the Supreme Governor of Governors. Behind every light is the one light of lights. Beneath all sound is the soundless Supreme Silence. The source of all teachings is the one and only Supreme Guru (master) of Gurus. Under all these fleeting things lies the one imperishable Absolute. Under all these motions is the unmoving infinity. Days and minutes trail eternity. Underneath every action and inaction is one profound love. All things, animate and inanimate, sentient and insentient, are one and the same: God. He suffers neither from disease nor from limitations.

-Asutosh Satpathy