Nityaanitya Vastu Vivekam - Part 10 of 10

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The Acharya has his own doubts whether we can do this sorting in an intelligent way; so he gives in his prakaraNa work “anAtma-shrI-vigarhaNam” a long list of anAtma items.

In each shloka therein, the first three lines end with *tataH kim?*. It means, “ So what? What is the use?” Status, wealth, dress and decoration, physical beauty, fine health – there are many of this kind that we hold to be highly esteemable and in each line one of them is mentioned, followed by a “tataH kiM”.

Three such lines in every shloka are followed by the fourth line *yena svAtmA naiva sAkshhAt-kRRito’bhUt* (if one has not realised the Self). This is repeated in every shloka.

The meaning of this refrain is to say: If one has not realised the Self, what is the use of his status? Of his wealth? Of his decorative show? Of his beauty? Of his health?. One does not know the truth of oneself; and without knowing that, what is the value of adding one’s status, wealth and health? – this is the substance of the shlokas.

Will it not look absurd if “we don’t know somebody; but still we are going to honour that somebody with a presentation of a purse of money”? That is the situation here, says the Acharya.

Atman is the truth of oneself; if this truth is not known what else is going to be of value? On the other hand if one knows the Self, to him also all these are of trivial value. In fact only if one discards all these as trivial, one can know his own Self. Thus in any case, status, wealth, decoration, beauty, health and whatever other things we hold to be great – all of them are undesirable. The discarding of all of them as anAtmA (non-self) is “anAtma-shrI vigarhaNaM”.

The meanings of the word ‘shrI’ known to everybody are: Lakshmi, auspiciousness, wealth. But there is another meaning also: ‘poison’! Lord Shiva is keeping the poison in his throat and that is why he is also called ‘ShrI-kanTha’. The pleasures that we consider to be of value from wealth and auspiciousness, should be devalued as poison – this is ‘anAtma-shrI-vigarhaNaM’.

And this is nothing but another name for AtmA-anAtma-vivekaM, that is, nitya-anitya-vastu-vivekaM.

Nityaanitya Vastu Vivekam - Part 9 of 10

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Suddenly he seems to switch over to two other categories; no, kshhetraM is prakRRiti and purushha is kshetrajn~a, as is clear from the context.

This is where he gives in a crystallised essence the matter we have been discussing – namely nitya-anitya-vastu vivekaM. What is known in sAnkhya shAstra as purushha is the Absolute Reality of advaita shAstra known as Atman and Brahman.

What is called prakRRiti there (in sAnkhya) is MAyA here. Of course there is a slight difference; but the fact that prakRRiti and purushha is the MAyA and the Atman, respectively, is 99 percent. true.

It is well known that the Atman is the eternal Truth (nitya). So what is meant by nitya-anitya-vastu-vivekaM is nothing but the comprehension of the Atman as separate from the effects of MAyA. In the word ‘AtmA-anAtma-vivacanaM’, the anAtmA is nothing but MAyA. So, to know the distinction between prakRRiti and purushha is to distinguish between anAtmA and AtmA. For an Atma-JnAni there is nothing like anAtma. But being an Atma-JnAni is in the future.

There is a work called “prouDhAnubhUti” by the Acharya, a wonderful rendering in a majestic manner of the status of a JnAni, written in such a ‘madness’ full of advaita-Ananda, that could be even mistaken by unknowing people as a kind of pride. In fact, [the Mahaswamigal adds smiling] the ‘pride’ justifies the name ‘prouDhAnubhUti’. In this the Acharya says very emphatically: “It is absurd to talk about Atma-anAtma – vivechanaM. Is there a thing like anAtma? If there is one such then how can it be negated out of existence?”.

But remember, this is the statement of one who has had the anubhUti (the Experience). But, for those who have yet to reach that stage, the question that looms large is : “Is there something like the Atman? It is only anAtmA that seems to be everywhere”! For all those who have not yet reached that apex of jnAna, it is necessary, during their efforts on the journey, to be alert and to keep sorting out with discrimination, which is the one that is really eternal, which is the one that is the impermanent anAtmA, and what those are that, though impermanent, would be able to help us go to the Eternal Permanent entity, and what those are that, being impermanent, would drag us deep into further impermanence.

The Acharya, in the last but one shloka of his Bhaja Govindam, has recommended us to do this sorting between Atman and anAtmA very carefully: *prANAyAmaM pratyAhAraM nityAnitya-viveka-vichAraM*. The shloka after this in Bhaja GovindaM is a phala-shruti.

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Nityaanitya Vastu Vivekam - Part 8 of 10

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Another way of looking at it is to say that by proper discrimination he discarded the five koshas as impermanent and finally got to know that the Atman is the only Permanent entity.

*neti neti* -- “Brahman is not this, is not that; it is nothing that can be circumscribed by anything; it is not related to another; it is not limited to anything; it is not that which suffers; it is not that which is destroyed” so says the Brihad-Aranyaka Upanishad. Whatever has been said here not to be Brahman, they are all matters for the mundane world.

In other words, what is circumscribed, what is related, what is limited, what is destroyed, all these are material entities. So the “neti, neti” analysis means to pick out the impermanent entitites of the world, discard them as such, and hold on to the Permanent entity, Atman. “anyat ArtaM” – “all others are having an end” .

In other words, except the Atman, everything else without exception meet their end. This idea coming again and again in BrihadAranyaka Upanishad mantras is to distinguish the Nitya-vastu (Permanent One) from the anityas (the impermanents).

Right in the beginning of His Gitopadesha, Bhagavan makes it clear: Atman is the only Permanent entity. The body from the killing of which Arjuna retreats, is nothing but ephemeral (anitya). All experiences of the body come and go: *AgamApAyinaH anityAH*. That which is permanent, immeasurable is only the Atman : *nityasyoktAH sharIriNaH anAshinaH aprameyasya*, thus runs his elaboration.

Later *anityam asukhaM lokaM imaM prApya bhajasva mAM* (IX – 33) -- you have obtained a life in this impermanent miserable world; in order to get out of this, worship Me, says He. What does He mean by ‘Me’? He is the Atman, He is the Brahman. *ahamAtma guDHAkeshaH sarva-bhUtAshayaH sthitaH* (X – 20) [I am established as the indweller in the hearts of all beings]: this is His own statement. So worshipping Him means only the meditation on the Self. The sum and substance of what He says is: “In this world everything is impermanent; hold on to the Atman”.

The thirteenth chapter of the Gita is called ‘kshhetra- kshhetrajn~a vibhAga-yogaM’. It is the yoga that distinguishes the body that is the ‘kshhetra’ and the conscious Atman inside that is known as ‘kshetrajn~a’. This kshetra-kshetrajn~a yoga is nothing but the discrimination between the permanent and the ephemeral. When the Lord defines (XIII– 5, 6) ‘kshhetra’ as made up of the five elements, senses, the objects that senses run after, desire (icchA), hate (dveshhaM), happiness and misery, etc., he is actually dissecting all those that are impermanent.

In the same way, he shows the Permanent One as the kshhetrajn~a. It is clear from his further statements: “It exists in all the universes enveloping them all; without and within all beings, moving and unmoving, near and far away is that”. (XIII – 13,, 15). Then as He goes along distinguishing kshhetra and kshhetrajn~a, Bhagavan says: “He who knows the distinction between prakRRiti and purusha does not have another birth” (XIII – 23). In other words, such a person attains moksha, says He.

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Nityaanitya Vastu Vivekam - Part 7 of 10

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The Upanishads constitute the ‘anta’, the finishing portion of the Vedas. Therefore we find this matter in abundance there. Is not the very purpose of the Upanishads to take us jIvas who are stuck in this worldly impermanence out to the Permanent One ?

Starting from the small boy Nachiketas all the way up to Indra himself several have been known to have understood the impermanent as impermanent and comprehended the Principle of Nitya – such stories have come down to us in Kathopanishad, Chandogyopanishad, etc.

The Lord of Death himself offered several rare gifts to child Nachiketas, but the latter turned all of them down, saying “All these are ephemeral; one day or other won’t they all come back to you?”. And, he insisted on having the tattva-upadesha from the God of death himself and finally got it!

Among all the impermanent things, there is only one thing that is ever permanent – said Yama-dharma-raja *nityo’nityAnAM*. “Whoever finds it, to him there will be eternal peace; not for anybody else”. All that we call wealth is anitya; nothing that belongs to anitya will ever lead to the nitya-vastu, that is the Atman.

In the Chandogya story, Virochana the King of Asuras , as well as Indra the King of the Gods, both of them pursue the question : “What is the Atman?”. The asura comes to the conclusion that the body is the Atman. It is ‘Asura-Vedanta’! On the other hand, Indra does an analysis of experiences in the waking state, dream state and the sleeping state, discards them one by one as unreal and finally comes to the Reality that is the Atman.

This kind of discarding is nothing but ‘nityA-nitya-vastu vivechanam’ – the discrimination between anitya and nitya. In the Taittiriya Upanishad Brighu Maharishi begins from the anna-maya kosha, and goes through all the koshas, first thinking that it is Brahman and then after enquiry discarding it and finally comes to the right conclusion that Brahman is what remains as the substratum of even the Ananda-maya-kosha.

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Nityaanitya Vastu Vivekam - Part 6 of 10

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nityAnitya-vastu-vivekaM is also known as AtmAnAtma-vastu vivechanaM. ‘vivechanaM’ and ‘vivekaM’ are the same.

It means the capability to sort out what is good and what is bad. The only discretion that advaita shAstra recommends is this capability to sort out what is AtmA and what is anAtmA.

The work “Viveka-chUDAmaNi” is also called “AtmAnAtma-viveka-chUDAmaNi”. As soon as the mangalAcharaNaM shloka – that is, the verse of benediction in the beginning of a work – is over, the text begins with the topic of SAdhanA path.

There he talks about the performance of routine as per vaidika dharma, then scholarship in the vedas -- these two being common to all paths – and then he mentions just one thing, namely “AtmAnAtma-vivechanaM” which is the route for the JnAna pathfinder and then goes to talk about svAnubhUti (Personal experience) and Mukti (moksha).

Later in the book the Acharya defines, at the highest level, the concept of ‘viveka’ (discrimination) that decides between the permanent and the impermanent.

*brahma satyaM jagan-mithyety-evaM rUpo vinishcayaH /
so’yaM nityAnitya-vastu-vivekaH samudAhRRitaH //*

It means: Brahman is the only Reality. The Universe is mithyA, that is, it may appear real but will become unreal; such a firm conviction is what has been well declared as nitya-anitya-vastu vivekaM.” Who has made the declaration? The Vedas. The authority to declare such Truths is that of the Vedas only. The Acharya follows that tradition and so even if he does not say “in the Vedas” he knows people will understand it that way.

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Nityaanitya Vastu Vivekam - Part 5 of 10

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What I have just said is for the majority of us who are the average.

Those who have done the Atma-SAdhanA exclusively and attained a certain maturity must have probably released themselves from the fascination for coffee, cricket, etc..

But even they would have some small weaknesses connected with the satisfaction of the senses. Such things may even be good for us at our level and might help us go up the spiritual ladder but these might not be necessary for them. So they should carefully search for these and release themselves of these things also.

Atman-Realisation is the only thing to be looked for; in the absence of it one should feel like a fish out of water. It is with that kind of anguish one should stay out of , say, even social service which may prove to be right for the average karma yogi, even pilgrimages, and even the upAsanA method of bhakti.

Remember I told you about lying on the lap of AmbaaL – even that! All these are impermanent; he should have the discretion to be able to avoid all this and resort only to those that can take him deep into the Atman. “Atman is the only thing desired; everything else is anAtma and all of them should be discarded” -- this should be the fervent conviction.

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Nityaanitya Vastu Vivekam - Part 4 of 10

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At the beginning stage we should choose, by our discretion, the good ones among these and use them to take us on the right path.

Recall what the God of Death (Yama) told Nachiketas: ‘By means of impermanent entities we should reach the Permanent One’ (Kathopanishad: II – 10).

The true Sadhaka on the JnAna path would have already escaped from the sensual pleasures that are nothing but obstacles to spiritual growth and from those others which are far away from the Atman, like the pleasures of gossip, and of being an idler doing nothing.

But ordinary people like us (note that Periva includes Himself while talking about us mere mortals) who have to start from these beginnings, have to use our discretion (vivekaM) that can distinguish between the Permanent and the impermanent.

Movies, gluttony, addiction to coffee or cricket commentary, reading senseless fiction, excited gossip about politics – thus there are many more that attract us very forcefully. We have to be alert and keep thinking: ‘Would these things contribute even an iota to my spiritual growth? Should I give them so much importance?’ What can lead us to That Permanent One and what cannot? – a mercilessly strict balancing analysis is what nityAnityavastu-vivekaM means.

I said ‘mercilessly strict’ because our mind always tries to rationalize doing what it likes to do; it will find all sorts of justifications. Use the discriminatory power that does not give in to that kind of imagination and that judges this analysis very strictly, to assess ourself. See that it does not allow itself to ‘pass’ what deserves a ‘fail’.

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Nityaanitya Vastu Vivekam - Part 3 of 10

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About impermanent things we certainly know well. In fact whatever we know well are all impermanent things! Though what is permanent transcends the mind and speech, the shAstras do tell us about it.

It is from them that we learn the fundamental information about the eternal Atman. Dwelling in thoughts of That which can give permanent peace and permanent happiness, we should be able to throw off the the impermanent things which can give only impermanent peace and happiness.

It is not necessary to throw them off right in this beginning stage. Though they are not the permanent entity, Atman, there are several things among the impermanent ones that can help us go towards that permanent one.

The shAstras about the Atman, the teachings of great men about it, the holy pilgrimage centres that produce a pure state of mind, puranas and stotras and several similar ones, are all there. Of course none of these is the Atman.

Only when even these are nullified, the Realisation of the Atman takes place. The experience of Permanence is that of being the Atman alone, without any thought or action. The only Absolute Truthful experience is that and nothing else. Even if God Himself stands before us and gives darshan, even if we are in the lap of Mother goddess (AmbaaL herself) and She pets us – even that is not the experience of the Permanent Reality of the Atman.

However, all these can lead us to a close proximity to that. Thus there are things of happiness – what we then consider to be happiness – that range all the way from those which takes us to that Permanent experience to those which takes us away very far.

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Nityaanitya Vastu Vivekam - Part 2 of 10

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If one wants to get involved in matters of the Atman, what should lie at the base of all that?

It is the knowledge that the Atman is the only permanent entity all other things being only ephemeral. If this knowledge is not there, man will always remain a samsAri and continue to suffer as he does now.

The basic conviction that ‘everything that gives us pleasure in this world, that gives status and honour, all of that is impermanent; nothing will ever give us permanent happiness; what gives permanent happiness is only the Atman, the only permanent entity’ – this faith is the most important thing.

Now and then the mind may be distracted and drawn towards several other things. At every such time one should beware and keep the mind steady.

“Should I go into this just because it gives me pleasure? Is this an unmixed happiness? Even if it be unmixed happiness, will it be permanent? Once the mind enters into it will not the taste of it entice it to make efforts to go into it again and again? Would that not be a bondage of the mind? If something will not help the mind to become pure and restful, should I enter into it?”

Such analysis has to be done by the intellect. It should keep weighing the pros and cons about what is permanent and what is impermanent. Only then can we hope to go the spiritual path.

This balancing analysis by the intellect is called ‘vivekaM’. The analysis of balancing between what is permanent and what is ephemeral is called *nitya-anitya-vastu-vivekaM*. This is the very first step of Atma-SAdhanA.

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Nityaanitya Vastu Vivekam - Part 1 of 10

Nityaanitya Vastu Vivekam - Ability to distinguish between the permanent and the ephemeral

The first step in SAdhanA-chatushTayaM, is NityAnitya-vastu-vivekaM.

Doing our karmas sincerely and systematically as per the ShAstras, dedicating all of them to Ishvara, doing bhakti towards that Ishvara, by means of these attaining a certain purification in the mind, as well as obtaining a capability to keep the mind steady on one thing – all these constitute the first stage.

First stage, not in jnAna yoga, but in the spiritual dimensional journey of the jIva. This belongs to karma yoga only.

The second stage begins after this and that is the first stage in jnAna yoga. And in that, the first subject of mention is ‘nityAnitya-vastu-vivekaM’. So now let us asume that we have all reached that maturity resulting from the observance of karma and bhakti.

[The Swamigal adds with a smile]: Let us build castles in the air, or cheat ourselves so and start to learn the ways of jnAna yoga. We certainly do a lot of castle-building and self-cheating; let us now do it for some good purpose!

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