Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

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Traverses on less trodden path...
It is indescribable, undivided experience. It is the highest state, Turiyavastha, which is beyond the states of waking, dreaming and deep sleep. Existence of Atman cannot be logically demonstrated but it is felt within. Realization of Ātman is called Svasomaya (transcendental state) and attachment towards worldly objects is Parasama ya 2 6 (empirical state). Ārman is pure consciousness by nature, free from all kinds of blemishes. This so called impurity is superimposed on Ātman by karmic matter. When, the conception of duality about Ātman (such as pure and impure Ātman) vanishes, then there remains non-dual pure Brahman.37 Here our author speaks like Advaitin 28 by stating that Brahman is highest universal in which all divisions born out of different view-points merge, like waves of ocean produced by ghastly wind, which merge in ocean ultimaterly. 29 This highest universal touches all the six substances on account of substantiality. But phenomenal point of view, parti. culars are accepted for practicl purpose. So Finally, Yasovijaya, wants to say that nature of Atman is 'Existence, Consciousness and Bliss.'31 It is non-contradicted by any kind of reasoning because it transcends all reasoning. It is a matter of Yogic perception. Just as small a girl cannot understand the pleasure derived from the husband, similarly the bliss which is produced by Yogic method cannot be known by ordinary people, 59
In this chapter itself Yas vijaya, tells that, in the beginning, aspirants of liberation must follow self-restraint, celibacy etc., when they become really competent then only the real nature of Atman, and everything is Brahman etc., must be taught. To teach 'everything is Brahman' from the very beginning is dangerous because incompetent cannot understand such
26. A.P.II - 15–26. 27. Samalam pirmalam cedamiti dvaitam yadagatam. Advaitam nirmalam brahma
tadaik amavasiqyate. A.P. II-40. 28. Ekasmin mahāsamanye antarbhāvah prajñānaghane. Brhadāranyaka Upanişad with
Śāřkarabhasya. II-IV-9. The Principle Upanigads, Motilal Banarasidas, Deihi, 1978. p. 762,
29. Mahāsamanyarūpesmin majjanti nayajā bhidā. Samudra iva kallolāk pavanonmātha
nirmitāḥ. A.P.-II-41. 30. A.P.-JI-49. 31. Saccidānardaraptvam brahmano vyavatişthate, A.P.-II-43. 32. Kumāri na yatha vetti sukham dayitabhogajam. Na jānāti tathā loko yoginam
jñānajam sukham. A.P.-II-47.