Advaita Vedanta

(The Supreme Knowledge)

Brahma Sri Yellamraju Srinivasa Rao's Discourses
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POORNAANUBHAVAM

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POORNAANUBHAVAM
( Total Experience )

PROLOGUE:

    This mini-booklet, though small in size and bulk, is impressive in quality. As a matter of fact, I had not quite intended to write this out. Recently, during the month of Chaitra, I was giving Vedantic discourses for some time in the Ananda Asram at PalaKoderu. During that time, the Swamiji of the nearby Pranavananda Asram, sent word to express that, if I could come over to his Asram as well, and render discourses at least for a week, it was his wish to listen to them. In particular, Mandukyopanishad was very dear to him, I learnt. It was very much in his mind, I was told, that he should once again well assimilate through reflection, the process of attaining the ‘Tureeya state’ that is beyond the ‘Avasta triya’, the three states of existence, viz., waking, dream and deep sleep. Naturally, who else would be pining for the Tureeyastate, if not the inmates of the Tureeyaasrama!

    I have great regard for that Swamiji because, he is indeed a real Swamy. Thus, realizing that it was my bounden duty to fulfil the wish of that Swamy, who was ripe in age and erudite in knowledge, I started off to Pranavaasrama as soon as I completed my program at Palakoderu. Discourses on the Maandookya Upanishad went on splendidly for a week, in the Bhagavatam format. We both had deeply reflected as much as possible on not only the text, but also the Commentaries (Kaarika-s) of Sri.Goudapaada, and the Bhashya by Sri. Bhagavat Paada. In that Gnyaana Yagnya (the Sacrifice of Knowledge) process, some of the listeners also had participated. The noble outlook of that Swamiji was such, that not only we should liberate ourselves, but also help those around us to do so.

    On the last day, at the conclusion of the discourses there, the afternoon was left free. Instead of idly letting it go, I spoke on three Legends, as an appendix to the discourses, and elaborated on them. This exposition had very much impressed the Swamiji, who expressed a desire that he would be glad if the afternoon’s entire discourse be written down in detail, and sent to him. I responded by saying that I too would be happy to do so. Hence, after returning to Bhagyanagar (Hyderabad), though my hands were full, with discourse programs both in the morning as well as in the evening, I somehow snatched some time, and persevered to pen down the material sought by the Swamiji. As I sat to write it down, it began to stretch like rubber. What I expected to be covered in, say, two or three pages, grew into a dozen. I wanted to fair it down, and send it to him. Meanwhile, some of my disciples felt keenly that if the material be printed and made available to all seekers, it would be of great use. I too felt that way. Hence they arranged to print it out. Thus this small booklet is the outcome of their enthusiasm, and my effort. It is my opinion that if the fragrance of this knowledge be sufficiently inhaled to one’s contentment, then there would be no doubt that the seeker of Truth would surely be able to attain the formless state of ‘Tureeya’ (the state beyond the three states of waking, dream and deep-sleep). It is only when one thinks that that Tureeya is yonder somewhere, then, the words ‘I’ and ‘you’ would arise. But if that Tureeya be felt here, there and everywhere, then, there would be no more ‘you’ and ‘I’. All would then merge into the ‘One and Only One’ Experience. It would be the Experience of the Swamiji; it would be my Experience; it would be your Experience too. A ‘Total Experience’, the Experience of ‘Poornaanubhavam’.

THE DISCOURSE

    Just as it is said in the Upanishad that “ ‘That’ is ‘Poornam’ i.e., Total, Full and Infinite, a    Just as it is said in the Upanishad that “ ‘That’ is ‘Poornam’ i.e., Total, Full and Infinite, and that “ ‘This’ is ‘Poornam’, so also the Consciousness of Self is also Total, Full and Infinite, and, That is our own Self (Swaroopa). Hence, recognizing It and experiencing It, is alone life’s supreme ideal. But as long as the ‘Pramaata’ paraphernalia causes obstacles, that ideal cannot be achieved. What is this Pramaata paraphernalia? It consists of three components: Pramaata, Prameya and Pramaana. The Awareness in me which cognizes, — that Cognizing Agency, the Knower – is the Pramaata. Whatever is being cognized or perceived by the Pramaata, i.e., the object of cognizance (the ‘known’) is the Prameya. That can be the objects and things external to oneself, or, can be internally the thoughts in one’s mind. Both can be branded as objects or Prameya. Now, that which links these two, the Pramaata and Prameya, is the Pramaana, the means by which the Knower knows the known. The root word ‘Prama’ means Gnyaana or Awareness. Thus, the ‘karanam’, the instrument of the Prama, is the Pramaanam. All the sense-organs like eyes, ears, nose, tongue, and skin, come under this category. Through these we are able to experience the external world. Apart from these, there is another Pramaana which experiences the world of thoughts. That is the internal sense-organ, the mind. Among these, the first five sense-organs are designated ‘Pratyaksha Pramaana-s’ i.e., those which experience by actual physical process, whereas the internal one is named ‘Anumaana Pramaana’ that which experiences by ‘inference’. Whatever it be, with this trio alone (Pramaata, Prameya, Pramaana) this ‘samsaara’, the world of things and beings, came into existence. We, the Pramaata, are perceiving this world, the Prameya, through the Pramaana-s of eyes, ears etc. Also, we are experiencing through our mind the joys and sorrows which are caused by the external stimuli in this world. This experiencing has become indispensable in the waking state, as well as in the dream state. Though in the deep-sleep state, it appears that there is no experience, still, the ‘vaasana-s’, the subconscious impressions, linger on, due to which, we cannot but return to the waking state again. As long as we have these experiences, it is indeed a bondage for us, and not Deliverance. No one desires to be for ever in bondage. One would ever be thinking of getting out of its shackles. For that to happen, there is only one way. We have to get rid of that basic cause which has bound us to this samsaara. What has essentially caused this bondage? The concept that the trio of Pramaata, Prameya, and Pramaana, are different from ‘I’. Hence the only solution, the only way out, is to recognize that these three are no different from ‘I’, and are but my ‘Swaroopa’, my own Self. Now, what is the nature of my ‘Real Self’?

    My Real Self is actually ‘Pure Consciousness’. It is nothing else except the mere Awareness of ‘I’. Because It is formless, It is all-pervasive like the sky. As Its inherent nature is Consciousness (Chaitanya), It is Self-Existent. As it is just an Awareness of mere Existence, It is a generalized entity, ‘Saamaanya’. However, as all other materials, things and beings, are distinguished by their names and forms, they are all ‘particulars’ to It. Particulars are never independent of Saamaanya, the Generalized Principle. The pots and pans are not basically different from the mud. The ornaments are not basically different from, or exclusive of the gold. In the same way, nothing is basically different from ‘Aatma’, the Generalized Existence-Consciousness. This implies that, in reality, what appears as Pramaata, Prameya and Pramaana (the subjective Knower, the objective known, and the link, the means of knowing) are all indeed the very Nature of Aatma (Aatma Swaroopa). The wonder is, though they are in reality Aatma Itself, they appear as different from Aatma. Reason? Our sheer ignorance in not being aware of our Eternal, Indivisible, Infinite Consciousness that is verily our Real Self. This is stamped as ‘agnyaana’ (ignorance). Due to this root cause, our Eternal Real Self is appearing as split into the trio of Pramaata, Prameya, and Pramaana. Our Real Self alone is putting on the garb of these three. We have to realize this basic, fundamental Truth. For this, we have to intensely reflect upon the trio mentioned above. The more you reflect and dive deep into their true nature, the more would they shed their false appearance, and reveal themselves as the very Nature of True Self (Aatma Swaroopa). Then, all would synthesize into the One Aatma, and effortlessly render to us that Poornaanubhava (Total Experience).

The following three Sloka-s reveal lucidly that very path of investigation into the Real Nature of Truth. These three Sloka s have been referred to as ‘Gaatha-s’ or Legends by Sri. Sankara Bhagavat Paada. Their source is not known. Also not known who composed them. Perhaps, these were being handed down traditionally from Preceptor to disciple (Guru sishya parampara) through the ages. Even Sri. Bhagavat Paada has not thrown any light on these aspects, except stating “Brahma vidaam Gaathah”. Nothing more was mentioned. These Sloka-s were referred to by him, at the end of his “Chatussoorti Bhaashya”. Let us take them up one by one, and reflect on them.


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