Lesson - 29
In the lessons 25, 26, 27 and 28, we discussed about the qualifications required for seeking the goal expounded by Vedanta. The earlier lessons described about Brahma Tattva, the central theme of our discussions.
The inquiry about Brahman should be carried out from different stand points. The final deduction should be the same irrespective of the stand point and the method of inquiry. Only then it can be said that the our deductions are correct. Therefore, for an aspirant, the Guru shows different paths of enquiry. Let us now understand about one such path.
Atma - Anatma
In the manifest world we see, some objects possess Chaitanya (consciousness) and some do not. Those with Chaitanya are called as Chetana and those devoid of Chaitanya are called as Jada objects.
What is Chaitanya? In a general sense, it can be said that Chaitanya means the capacity to move independently. What is meant by independence here? A condition in which an object does not require the help of another object for its movement. Behind an independent movement, there will be its own volition. Only those who have Jnana (knowledge) will have own volition. Therefore, it can be said that Chetana objects are those which possess knowledge.
Jnana is the characteristic of Atma. It has been said in the scriptures that Satya, Jnana and Ananta are the characteristics of Atma.
Even among the Chetana objects there is a mixture of Chetana aspect and Jada aspect. The aggregate of the Chetana aspect of all beings of the universe is called Atma Padartha. Similarly, the aggregate of the Jada aspect of all objects is called Anatma Padartha.
This concept causes a question to arise in the mind.
Question: While discussing about Atma, it was said that Atma is ëonly oneí and is ësecond to noneí. But in the manifest universe, the Chetana type of beings are many and different! Therefore, Atma and Chaitanya may be two different entities.
Answer: It is not so. Let us try to understand with the help of an analogy.
Avachchinna Vaada.
Consider the example of Akasha. It pervades all around us in the same form. But we are not able to comprehend it. When we see an empty vessel (Ghata), we say that it has space (Ghata Akasha or Ghataakaasha) in it. Similarly, when we see an empty room (Matha), we say that there is space in the room (Matha Akasha or Mathaakaasha). Are these two spaces different? No. We are not able to comprehend the existence of Akasha directly. But we are able to appreciate the existence of the same Akasha in a vessel or a room. Here, a vessel and a room have helped us to appreciate the existence of space. These (vessel, house etc.,) are referred to as Upadhis. It must be remembered that the Upadhi does not bring about any variation or modification in Akasha. But they served as factors responsible to differentiate the Akasha, which is only one as Ghataakaasha and Mathaakaasha.
Similarly, although the Chaitanya, which is of the form of Jnana is present everywhere, we are able to appreciate its presence only in the Antah Karana (the seat of thought and feeling. The Conscience) of different beings. Just as we call the space inside a vessel as Ghataakasha, when Chaitanya enters to the body, it is called a human being, an animal, a plant, as the case may be. Thus, because of the Upadhi called Antahkarana, the same Atma appears to be different.
Question: You said ëwhen Chaitanya entersí. Does it mean that Chaitanya was not present there before? If so, does it not amount to saying that Chaitanya is not present everywhere?
Answer: In the example of ëGhataakaashaí (space in the vessel), did space really enter in to the vesselî No. Still we think that it did. Similarly, even here Chaitanya did not really enter. Because of the limitations of the intellect, it was thought that Chaitanya entered in that particular body. Because this notion is caused by erroneous thinking, it is called as Bhrama (delusion). In the absolute sense, there is no transaction such as entering. It is only in the mundane sense that we say that such transaction has taken place. This is true only as far as the mundane state. In the Paramarhta Dasha (Paramartha = absolute, Dasha = state, there is only one Atma. In the other state (called as Vyavahaarika Dasha = Mundane state), there are several Jeevatmas.
Question: According to your statement, the manifest universe is made of Chaitanya and Jada aspects. After taking out the Chaitanya part, whatever remains is the Jada type of object. When it is only one, how can different Antahkaranas manifest from out of it?
Answer: Even the Jada aspect may manifest in different forms. Consider the example of a heap of mud. It is Jada. In the beginning, it was in the form of one lump. Later, it took different forms such as a pot, a plate, a cup etc. Then the same mud was being called in different names depending on its form. But in all there objects, is there anything other than mud? No. The same object in its Karana(causal) state was only one - a lump of mud. In the Karya (effect) state, e.g., in the state in which it got different forms such as pot, plate, cup etc., the same lump of mud seemed to be different. Thus, even the Anaatma, which is of the nature of Jada, will be one in the causal state and plural in the transformed state. The forms of the Anatma in its transformed state are called as Antah karanas. Because they appear to be plural, it is only natural that the Chaitanya seems to have entered those Antah Karanas. There is nothing strange in this.
The purpose of the above discussions is to realise that the so called entry of Chaitanya in to an object is true only in the mundane sense and that in the absolute sense, the Chaitanya is only one and that there is no transaction such as ëenteringí.
This method of appreciating the entry of Chaitanya in the Upadhis and subsequently understanding that Atma is only one is called as Avachchinna Vaada. Avachchinna means conjunction, limitation. Because, this doctrine deals with the concept of Chaitanya becoming conjugated with the Antaha Karana and becoming limited to it, it is called Avachchinna Vaada (Vaada = doctrine)
The purpose of this doctrine is to demonstrate that Atma is not Avachchinna - that is, it is neither conjugated nor limited.
There is another popular doctrine in Vedanta to describe the undivided nature of Atma. It is called 'Pratibimba Vaada'.