IMMATERIAL SOUL, MATERIAL WORLD

Eternal is Ātman (Self) spiritual. Evanescent is psychophysical, or temporal-material world. Ātman represents the unchanging essence beyond birth and decay, separate from physical manifestations and unaffected by creation cycles. It embodies the eternal aspect of existence and the divine, striving to surpass the temporary universe. Every being exists, whether in a latent or manifest condition, with the light of Brahmān. The spiritual and material represent a dynamic interplay between the eternal and the transitory. The decision lies before humanity, as Yoga-Vasistha asserts that self-realisation is achieved through personal endeavor. Sage Vasistha teaches Sri Rāma that becoming free of the soul, whether it is in a body or not, means letting go of sensory objects. This implies that the emancipation of the soul from sensual pleasures results in its lack of awareness of physical objects. He asserts that, although we perceive the living, emancipated Sage Vyasa as a corporeal being, he remains unequivocal regarding the detachment of his inner essence from the physical confines of his body. Liberation, irrespective of the physical form, fosters empathy; our selfishness has diminished since we have attained awareness of the soul's indivisible unity. Sage Vasistha posits that the authentic principle of soul liberation is self-effort motivated by detachment, equanimity, and forbearance.

1. Outline

The world is a manifestation of the illusory force of Brahmān, or the Cosmic Self. It vanishes with the emergence of knowledge. In the Moksha Gita, Swami Sivananda articulately offers profound insights into Māyā, the deceptive force of Brahmān, the Supreme Being or the Cosmic Self. Māyā is credited with the creation of the world. Māyā is exclusively a construct of the mind, or Chitta, and the world lacks external existence. The entirety of the universe resides within the mind, analogous to how a substantial tree with foliage and blossoms exists within its seed, declares Yoga-Vasistha. Chitta's perception serves as Māyā's principal center. Māyā consists of Gunas (modes, or tendencies) and is challenging to understand. Although fictitious, it emerged from nothingness. Despite its non-existence, it instills Pratibhasa (appearance) and Viparyasa (distortion) within this phenomenal realm. Upon further examination, it recedes, as waves disclose their true nature as mere water. Māyā created a world founded on Chitta-Chamatkara (astonishment) and Chitta (perception). It is simultaneously existent and non-existent.

 Ātman, or the pure consciousness inherent in every entity, is identical. Its intrinsic nature is comprehensive and not confined by the constraints of space, time, or causality. Nonetheless, limited adjuncts resulting from space-time causality limit the temporal or material dimensions. The distinctiveness resides in the individual bodies and thoughts, which each person acquires depending on their previous Karmas. Consequently, the unique activities of each living being suggest that the Ātman associated with that particular being is singular and inherently personal, known as Jiva. Jiva, as articulated by sage philosopher Swami Krishnananda, refers to a consciousness characterised by the principles that form individuality. It signifies that the corporeal entity is constrained by the psychophysical conditions. The concept of Jiva underpins all worldly experiences. The foundation of the Jiva is Brahmān, which serves as the underlying essence of all creation. The appropriation of reality by each kind of cognition (reflected awareness) is accountable for the concept of 'I' in every individual. Despite its foundation in the overarching reality of all entities, this 'I' is subject to objectified circumstances, and its perception of objects significantly shapes its existence. This relates to the status of each distinct entity. The Ātman perceives itself as unparalleled. There is no alternate Ātman from which it can deviate. Ātman is fundamentally indivisible. Division transpires in the presence of a secondary entity. From its own viewpoint, Ātman does not recognize a second entity, making it indivisible and eternal.

2. Scriptures

The scriptures unequivocally assert that Ātman is identical to the Cosmic Self. It is singular, indestructible, and everlasting. The extraordinary world divides, is ephemeral and fleeting. Every conditioned soul in the material realm undergoes successive transformations into various material bodies; nevertheless, once the spirit soul purges itself of all material encumbrances, the prospect of acquiring a new material body ceases to exist. A soul retains its original spiritual identity, attainable just via the awareness of Brahmān, or Cosmic Self, or Absolute Existence, achieved by elevating consciousness to realise the Self.

 As stated by Yoga-Vasistha (6.3.2), if you possess an intellectual soul, what connection does your immaterial soul have with the material world? After liberating yourself from worldly concerns, how can you harbor any earthly desires or affections? Freed by the cultivation of emotion, devoid of duality, those established in the consciousness of the self, please elucidate the nature of their latent tendencies.

bhava bhāvanayā mukto bhāvābhāvavivarjitaḥ |

cidātmansaṃsthitāḥ keva vada te vāsanādayaḥ ||

(Yoga-Vasistha, Verse 6.3.2)

Sage Vasistha elucidates in Yoga-Vasistha (6.3.3–6.3.10) that the senses are intrinsically linked to the mind and the body is interconnected with the senses; the world is synonymous with the body, and nothing exists independently of the universe. He explains that the vast expanse of the universe is synonymous with the limitless sphere of intellect, and it encompasses all that has ever conceived or produced. Similarly, our understanding of all phenomena is merely a memory that will persist indefinitely, just as all finite spaces exist within infinity, irrespective of their specific locations. The boundless and unfilled emptiness of the mind encompasses all the areas occupied by physical entities.

Adi Shankaracharya boldly affirms “brahma satyam jaganmithyA jIvo brahmaiva nAparahanena vedyam sacchAstram iti vedAntaDiNDimah" (Brahma Jnanavali Mala, 20). He asserts that Brahmān constitutes the ultimate reality, rendering the classification of the world of appearances as either real or unreal impossible. The Mahāvākyas succinctly declare that Reality is unified, articulated as “Prajñānam Brahma,” "Ayam Atmā Brahma," “Tat Tvam Asi,” or “Aham Brahmāsmi.” Consciousness is Brahmān. Brahmān is the Absolute, encompassing all space, self-sufficient, single, and eternally present in all entities, from the creator to the most fundamental matter.

Exert yourself, Yoga-Vasistha (2.10.3) asserts, to suppress your deceptive senses and abstain from seeking their objectives. Those with profound intellects should renounce their earthly aspirations to evade future reincarnations and engage in these discourses with serene satisfaction (Yoga-Vasistha, 2.10.5). Carefully consider the implications of the preceding and following ideas, suppress your worldly concerns, and prepare yourself for equanimity in the pursuit of truth (Yoga-Vasistha, 2.10.6).

Each conditioned soul in the material realm undergoes successive transformations of their physical form; nevertheless, once the spirit soul attains purification from all material encumbrances, the prospect of assuming a material body ceases to exist. Thus, a soul retains its original spiritual identity, a condition attainable solely via the genuine comprehension of the Cosmic Self via the practice of Brahmān consciousness. The Srimad Bhagavad Gita elucidates that all individuals experience reincarnation across all realms of this material creation, extending to the supreme residence of Brahma. Upon reaching My Abode, reincarnation ceases to occur (BG 8.16). Upon departing the body those who understand the holy essence of My birth and actions become free from rebirth and ascend to My eternal realm (BG 4.9).

3. Remarks

Observations Ātman, or Self, is an eternal, immutable essence. The quest for the Ātman represents a progression towards Truth. According to the sage philosopher Swami Krishnananda, the objective of being is to achieve Universal being and attain liberation from the cycle of birth and death. He asserts that one should refrain from contemplating the past, present, or future and concentrate instead on profound meditation and prayer. The Ātman constitutes the sole reality, whereas other manifestations of the world lack independent existence. The Ātman is eternal, as evidenced by the analysis of the law of action and reaction. The Ātman represents the unique and supreme reality. Ātman, or the intrinsic consciousness within every entity, is identical. Its intrinsic nature is comprehensive and unbounded by the constraints of space, time, or causation. Nevertheless, restricted adjuncts due to space-time causality limit the temporal or material dimensions. Individuality resides in the distinct bodies and thoughts that each person acquires as a result of their previous Karmas. The Ātman of each living being is unique and intrinsically individualised, attributed to the varied responsibilities undertaken by each individual. This relates to the status of each individual entity. The Ātman perceives itself as distinct. There is no other Ātman from which it can deviate. Ātman is intrinsically indivisible. Division transpires in the presence of a secondary entity. Ātman, from its viewpoint, perceives nothing external to itself, rendering it indivisible and eternal.

-Asutosh Satpathy