I am the absolute-reality

jīvo dhīsthacidābhāsaḥ bhavedbhoktā hi karmakṛt ।

bhogyarūpamidaṃ sarvaṃ jagat syādbhūtabhautikam ॥ 36 ॥

On account of identification of reflected consciousness in the buddhi (intellect), one become doer and experiencer which is called jīva. And all this, consisting of elements and their products, are of the nature of objects of experience, is called jagad (universe).

When consciousness reflected on the medium, there is an identification on the medium itself. Because of this identification, there is an I-ness which make one become the doer and the experiencer, called jīva. Because of the sense of doer-ship, I experience the result of my action in the form of punya and pāpa (unseen preferable and un-preferable result) . And the field for jīva to do action and experience is called jagat which included jīva's body and entire world. This cycle of actions and experiences will continue until the jīva knows its own true nature.

anādikālamārabhya mokṣāt pūrvamidaṃ dvayam ।

vyavahāre sthitaṃ tasmāt ubhayaṃ vyāvahārikam ॥ 37 ॥

These two, dating from time without beginning, have only empirical existence and exist till one attains liberation. Therefore both are call empirical.

The waker jīva and the waking world are called empirical or experiential because in the form of waker and waking world alone, the original consciousness is having transaction. The absolute consciousness is the basis, yet not involved in the transaction. The beginning of the experiential jīva and its world can not be known (there is no beginning), just like the beginning of the dreamer and dream can not be ascertained. Even though the experiential jīva and the universe has no beginning, but will end when the jīva owns up the nature of his/her-self. Like the waker projects the dream world and forgot about his/her true nature as the waker, gaining the status of the dreamer, doing transaction and experiencing the result in the dream world. Only by waking up, he/she owns back the status of the waker, then the entire dream world and dreamer status are collapsed. In the same way, when one own up one's true nature as Pāramārthika-jīva, this entire transactional world and one's status as vyāvahārika-jīva also will become mithya, doesn't have its own reality. In another way of saying, it is just like another level of dream.

cidābhāsasthitā nidrā vikṣepāvṛtirūpiṇī । āvṛtya jīvajagatī pūrve nūtne tu kalpayet ॥ 38 ॥ Sleep is having its basis in reflected consciousness, which is characterised by projection and covering. Having covered jīva and the waking world, then projecting them in the dream.

Prātibhāsika-jīva (projected-jīva and its world), is described here. Just like the māyā-śakti of Brahman which having the power of veiling and projecting, therefore vyāvahārika-jīva and its world is there. In the same manner experiential-jīva also have the power called nidrā-śakti (this borrowed power is just like the borrowed consciousness of the sense organs from the mind), projecting the dream world and the dreamer, in the same time covering the nature of the waker and its world. Thus both waking jīva and dream-jīva with their corespondent world are the projection of absolute consciousness "I" alone.

pratītikāla evaite sthitatvāt prātibhāsike । na hi svapnaprabuddhasya punaḥ svapne sthitistayoḥ ॥ 39 ॥

These two (dream jīva and dream world), are illusory on account of their having existed only during dream experience. Because for one who woke up from dream and again go back to dream, these particular two are not there anymore.

We have learned that both waking and dream are unreal as the result of projection, but there is still different between these two. Even the waking world is unreal, but whenever we go and come back from others two states namely dream and deep sleep state, there is still a continuity of this waking world, therefore the waking world has an empirical reality. It does not have absolute reality being a projection, but has transactional reality. However dream does not have any continuity from one dream to another. It is exist as long as it is experienced. When it is experienced, it is real only for the dreamer, therefore it is called prātibhāsika - subjective reality.

prātibhāsikajīvo yaḥ tajjagat prātibhāsikam । vāstavaṃ manyate'nyastu mithyeti vyāvahārikaḥ ॥ 40 ॥

One who is the illusory jīva thinks the illusory world as real, whereas the empirical jīva thinks that world as unreal.

vyāvahārikajīvo yaḥ tajjagadvyāvahārikam । satyaṃ pratyeti mithyeti manyate pāramārthikaḥ ॥ 41 ॥

One who identify with the empirical world, sees the world as real. After the raised of knowledge, empirical world become unreal alone.

As a waker, the dream is effortlessly seen to be unreal. The same apply to this waker, when he/she wakes up to the true nature as pāramārthika-jiva, this transactional world will be unreal alone.

pāramārthikajīvastu brahmaikyaṃ pāramārthikam । pratyeti vīkṣate nānyad vīkṣate tvanṛtātmanā ॥ 42 ॥

However one who understand the oneness of “I” and Brahman, he doesn’t see anything else, however he sees them as not real.

We have learned that one is free from this life of samsāra by knowing the nature of one's true self, but it does not seems so. Because to establish the knowledge "this limitless Brahman is me alone", is not easy. The knowledge of oneself if different from others knowledge in the world. When you have the knowledge of certain object, this object is not me. You just need to know or the most become expert in this particular knowledge . You will never become it. But in the case of self knowledge, owning up / ascertainment that saccidānanda is me alone is not easy. Therefore constant of śravanam, mananam and nididhyāsanam is required. This fact that I am pāramārtika-jiva should always be foremost in the mind, otherwise we will dragged into the status of vyāvahārika-jiva while having unavoidable transactions. Playing our roles as the transaction required to carry out our duties, but not identify with it beyond what is necessary.

When the knowledge is established, effortlessly only one-ness (non-duality) is there, everything in this world is mithya only.

mādhuryadravaśaityāni nīradharmāstaraṅgake । anugamyātha tanniṣṭe phene'pyanugatā yathā ॥ 43 ॥

Just like the characteristic of water such as sweetness, fluidity, and coldness reside in the waves, and also reside in the foams where waves is the basis.

sākṣisthāḥsaccidānandāḥ sambandhādvyāvahārike । taddvāreṇānugacchanti tathaiva prātibhāsike ॥ 44 ॥

In the same manner, Saccidānanda ātma which is the basis of the sāksi, appears inherent in empirical jīva on account of its relationship. Through this empirical gateway, as though ātmā travel just like in reality.

Lending nature of sat-cit-ānanda is explained in this verse. Just like in the verse 7th, the heated iron ball, it takes the nature of the fire (being hot and glow) as its nature, but actually the nature of the iron ball is cold and not glowing at all. This is called borrowed nature. Here ācārya once again concludes the teaching with the example of waves are having the nature of sweetness, fluidity, and coldness which actually belong to the water alone. And these borrowed nature being passed down to the foams as the modification of the waves. Just like the sentient nature of vyāvahārika-jiva actually is borrowed from consciousness pāramārthika-jiva. And this sentiency is being borrowed by prātibhāsika-jīva. Therefore sat-cit-ānanda (consciousness - existence - experiential happiness) is there in empirical and projection level, because they are both having the basis in absolute sat-cit-ānanda alone.

laye phenasya taddharmā dravādyāḥ syustaraṅgake । tasyāpi vilaye nīre tiṣṭhantyete yathā purā ॥ 45 ॥

When the foams disappear, its characteristics such as fluidity etc. merge in to the waves. When the waves disappear, these characteristics merge in the water as before.

prātibhāsikajīvasya laye syurvyāvahārike । tallaye saccidānandāḥ paryavasyanti sākṣiṇi ॥ 46 ॥

Illusory (dream) jīva resolves in empirical world. The empirical world resolves when saccidānanda is concluded in the sāksi I.

In the same way when projected jīva resolved, sat-cit-ānanda continues to be in the waker. And at the time of resolution of the waker, sat-cit-ānanda is not destroyed, continues remain in me the pāramārthika-jiva.

prātibhāsikajīvasya laye syurvyāvahārike । tallaye saccidānandāḥ paryavasyanti sākṣiṇi ॥ 46 ॥

Illusory (dream) jīva resolves in empirical world. The empirical world resolves when saccidānanda is concluded in the sāksi I.

Only sat-cit-ānanda I am is satyam (absolute reality), and anything added to "I am" is mithya (doesn't has its own independent reality). "I am" is common to all jīva, and what makes the difference between all jīva is just name and form. Every name and form is incidental, but yet has its own roles to play in this transactional world. Only by knowing that, one can be free while living in this mithya world. This is drgdrśyavivekah.

om tat sat

Recent Posts

See All

Three concepts of jīva

The teaching is completed by showing the problem of life of becoming (samsāra) and it's solution (ātmā-jñāna), in the same time prescribing the means to prepare oneself for the knowledge of the self.

One sees non-duality

stabdhībhāvorasāsvādāt tṛtīyaḥ pūrvavanmataḥ । etaiḥ samādhibhiḥ ṣaḍbhiḥ nayet kālaṃ nirantaram II 29 II The total stillness within due to the experience of Bliss, is the third kind as described pre

Meditation (part 2)

asaṅgaḥsaccidānandaḥ svaprabho dvaitavarjitaḥ । asmīti śabdaviddho'yaṃ samādhiḥ savikalpakaḥ II 25 II “The unattached Satchidananda, self-shining and free from duality, thus I am”. This, associated wi