We have seen our doubts with regard to physical body’s attachment, now similar doubts with regard to subtle and causal bodies are there. How can I be brahman who is śāntam - ever tranquil, if I have worries, stress, agitation in my mind? These doubts are being resolved in the next verse.
amanastvānna me duḥkharāgadveṣabhayādayaḥ |
aprāmaṇo hyamanāḥ śubhra ityādiśrutiśāsanāt || 33 ||
Because of being free from the mind, there is no pain, attachment, aversion, dear, etc. for me. Indeed ātmā is pure, free from vital energy and mind, in this manner the teaching of śruti.
aprāṇo - ātmā is free from vital energy hi - indeed amanā - ātmā is free from the mind (these two are negation of subtle body) śubhraḥ - pure (negation of causal body) ityādiśrutiśāsanāt - in this manner the teaching of śruti. This is a quotation from Mundaka-upanisad for us to deliberate upon.
amanastvān - because of being free from the mind, therefore me - for me na - there is no duḥkharāgadveṣabhayādayaḥ - pain, attachment, aversion, dear, etc.
By śravanam, knowledge has been acquired, and by mananam, doubts have been removed. Once the doubtless knowledge is there, one should do nididhyāsanam. From verse 34-39 nididhyāsanam is talked about. nididhyāsanam is a flow of similar thoughts regarding non-dual brahman (the world is not separated from Īśvara and that Īśvara I am) which is free from dissimilar thoughts regarding body etc. (I am sick, etc). In nididhyāsanam, we don’t do analysis, only the conclusion is contemplated. It can be in the form of meditation or having an alert life. To put it simply is contemplation on the teaching of non-duality to remove habitual identification, habitual worries, habitual insecurity, etc. which are errors.
If one is a highly qualified student, nididhyāsanam is not required.
Contemplation is for the purpose of removing the habitual error we have accumulated from the time beginningless. Using different words of the teaching to remind myself to undo my wrong habitual thinking. In the next verse, the contents of nididhyāsanam are listed.
nirguṇo niskriyo nityo nirvikalpo nirañjanaḥ |
nirvikāro nirākāro nityamukto’ smi nirmalaḥ || 34 ||
I am free from attributes, free from action, free from destruction, free from division, free from stain, free from modification, free from form, ever free, and free from impurity.
The contents of nididhyāsanam should be chosen according to the type of problem one has. If my attachment is creating problem for me, my meditation should be aham asangah - I am un-attached. Ācārya gives some samples for us to choose according to our necessity.
nirguṇaḥ - free from attributes, all the attributes of body-mind-sense, good or bad, don’t belong to me. niskriyaḥ - free from action, I remain action-less even though there are a lot of things which are required me to do. If there is appreciation of actionlessness of the self, one will have inner leisure, stress is not there. Nityaḥ - free from destruction, not subject to time. Thus I have no fear towards death. Nirvikalpaḥ - free from division of knower-known-knowing. Nirañjanaḥ - free from stain, I am not tainted by any situation, action, and thought. Nirvikāraḥ - free from modification, since I am the witness of all changes in my body and mind, thus I am different from them. Nirākāraḥ - free from form, I don’t identify myself with any form like body etc. Nityamukaḥ - ever free, I am ever free by nature, just because of the ignorance and ignorance’s born conclusion, I think I am bound, thus I am seeking for moksa. Therefore I don’t look forward that one day I will liberate, I am ever free. I only need to abide in this fact. Nirmalaḥ - free from impurity which is inherent in me.
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