Definitions:
Tãdãtmya: Tãdãtmya is the identification of oneself with the non-atman or anatman (physique, brain and intellect). This is the fake “I” also known as the Moi ( I say, Edged God Out)
Atma-anatma-viveka: is the potential to differentiate amongst Atman and anatman. (Between the Self and the non-self)
1.Svãyam-prakasa: Atman, the Self, the witness, the consciousness present in all varieties is the lifetime spark that illumines all ordeals in all three states in all forms. It is Self-illumined and ever shining. (which we typically do not identify)
Since Tãdãtmya is the identification with the anatma – the physique, intellect and intellect, we are not what we say we are – by name, sort, qualification in this content planet, or based mostly on what we have.
The untrue ‘I’ want to be changed by the ‘true, at any time present, indestructible ‘I’, which has no characteristics to explain, is the witness. This ‘I’ that we all are, is not a gender centered, sizing based mostly, place based. It is A single showing up as many in various forms, styles and measurements.
The consequences of tãdãtmya (identification with the false ‘I’) sales opportunities to samsara, the temporary pleasures of joys & sorrow, accumulation of papa & punya even more foremost to the cycle of beginning and dying.
Self-understanding is the only resolution to the problem of tãdãtmya, which can be attained by atma-anatma-viveka.
The two traces of reasoning are:
a.) Tattva bodha clarifies in very simple terms. “madyatvena jnatam atma no bhavati” in Sanskrit, basically indicates regardless of what is explained as ‘mine’ is different from me. Thus pen, book, home is all different from me. So also, when I say, ‘my hand, my head, my eyes’ just means they are various from me. Logically, I am not any of those. Hence whichever is described, as ‘mine’ is distinctive from the ‘Self’.
b.) ‘Drg-drishya-viveka – the seer subject matter is unique from the seen item. Considering that ‘I’ is the witness of the body, head, intellect, and 5 kosas, this ‘I’ is distinctly distinctive from all these.
It is this awareness to differentiate the ‘Self – I’ from the anatma destroys tãdãtmya.
A person may check with, if the character of the Self is Bliss, why am I not suffering from it?
Just mainly because we’re not encountering the bliss persistently does not negate its existence. The motive why we’re not enduring is due to the fact we’re not targeted on the ‘Self’.
We’re distracted by and captivated to the luring worldly objects, settle for them as genuine, and chase the short term pleasures, not knowing the ever-luminous ‘Self’ in us. It is our ego’s perception that disables the working experience of the bliss.
Just as a effectively outfitted computer scans each individual file for virus when imported or exported, we ought to scan every single perception encounter and imagined movement with this anti virus software referred to as atma-anatma-viveka. Be careful of tadatmya virus and up grade by logging on to the scriptures on a steady basis.
2. The Cit mother nature of the Paramatman
Cit, which is consciousness, outlined as ‘being’. Being is the very nature of consciousness as is sweetness to sugar, bitter taste to salt and brightness to sunlight. A straightforward way of conveying ‘being’ is – the topic ‘I’ appreciates all objects such as the regarded & the unknown. ‘I’ appreciates the physique, thoughts, intellect, everything outdoors this human body and also what is not known, which is the ignorance of the self. Understand that we are human beings and not human doings.
The senses, intellect and intellect are inert (dead, lifeless) as they’re designed by the tanmantras. They are not able to reveal/expose their objects (which are thoughts, feelings and choices) without the need of the revealing electric power from the paramatman.
This is the cause why eyes and ears are ready to reveal their objects (that are witnessed and listened to) thanks to the close proximity with the supreme self, paramatman. Devoid of the eyesight, the eyes are not able to see. The eyesight is the electric power from atman, eyes are only instruments.
In the waking condition, a single is aware of the external earth, in the aspiration state just one is aware of the interior environment and in the deep sleep state one particular is mindful of the absence of both equally worlds. Given that ‘Self’ is present through all these a few states, the nature of Self is understanding. This ‘Self’ is known without any instrumentation to establish IT (IT refers to Self). IT is past any instrument. IT is self-revealing, self-luminous (svayam prakasa). Only to know objects that are independent from just one, we need to have the instrument like eyes & ears but ‘Self’ is identified through the ‘Self’ in a non-objectified way.
This ever shining (nitya-jyoti), self-shining (svayam jyothi) Theory of complete understanding is referred to as Cit.
3. The Ananda character of Paramatman
Ananda is of the mother nature of happiness. Every person loves ‘Self’ at all instances. If it have been the nature of sorrow no just one would appreciate that substantially. Even the considered of a suicide is to wipe out the human body and brain since of the adore for the ‘Self’, when there appears to be to be no other achievable signifies to escape discomfort.
Even though ‘Self’ is a character of ‘Bliss’, just one forgets one’s individual blissful nature and operates just after the earth of objects making an attempt to find happiness!! This is ignorance at its pinnacle.
Gradation of happiness may differ depending on the person, position or detail. Upanishads speaks about the joy of Gandharva to be larger than the pleasure of Devas and the joy of Devas is bigger than that of a human. Whilst Bliss is it is neither conditional nor relative. It is absolute.
In the bodily knowledge of everyday living, there is a gradation of pleasure. It moves from priya to moda to pramoda. We expertise this bliss while listening to new music, in temples, when meditating, when in entrance of character like h2o, mountains and all these graded joys are modifications of anandamaya kosa. These gradations of joy are the final result of various births of the men and women and the gathered outcomes of the karmas.
There is no gradation of the joy of the Self. It is one particular uniform nature of bliss, full & absolute, identical in all beings. Only when we are in deep slumber, everyone working experience the similar bliss. Infants and toddlers are always in bliss because they do not have the ego. We lose perception of our ‘Self’ when ‘ego’ requires in excess of.
‘Be continue to and know that I am’. Know that ‘You are THAT!’ ‘Tat tvam asi!!”
PS: Your comments are sincerely appreciated.
