Atma Bodha - Post 66

Verse 56

तिर्यगूर्ध्वमधः पूर्णं सच्चिदानन्दमद्वयम् ।

अनन्तं नित्यमेकं यत्तद्ब्रह्मेत्यवधारयेत् ॥ ५६॥

TIRYAK OORDHVAM ADHAH POORNAM

SAC-CHID-AANANDAM ADVAYAM

ANANTAM NITYAM EKAM YAT

TAT BRAHMA ITI AVADHAARAYET

[That which pervades all the quarters, above and below, which is Existence; Consciousness - Bliss Absolute, and Non-dual, which is Infinite, Eternal, the One alone, realize That to be Brahman.]

In the last few verses, Sankara vividly and poetically describes the state of a Jivanmukhta, the one who is liberated even while he is alive.

Now, from this verse onwards, Sankara takes us through the description of “Brahman”.

Brahman - Beyond Life, Mind and Brain 

Brain

How do we grasp intellectually this idea of oneness of Brahman? We start with the grossest of the above three factors which are part of the evolution in nature. The brain is the grossest. We are usually trained to think that if the brain is not functioning, there is no mind, and certainly no life.

Mind

It is well-known that certain creatures go into a state of extended hibernation, sometimes through actually freezing themselves. In this state, all physical signs of life are withdrawn. There is no circulation, no breathing, no movement whatsoever. It is a state that might be equated to death.

However, when the time is over, the life returns to that body as before. It proves that the mind existed even when the brain was no longer functioning. The valuable conclusion here is that mind exists independently of the brain. It may use the brain for its functioning but it is independent of it. The mind exists entirely in the subtle body, while the brain exists in the gross body. They are two different levels of manifestation.

Life

Then there is the third factor – Life. Our existence is proven by the life that manifests through us. But we know that only through our mind. The mind is the instrument for this knowledge. Just as the mind is seen to exist when the brain is not functioning, we can also posit that life still exists when the mind is withdrawn.

The proof of that is deep sleep when there is no mind, but life is ongoing. The Pranas are still functioning without the mind. So the independence ascribed to the mind in relation to the brain, may also be granted to life in relation to the mind.

An important conclusion can be made from the above analysis.

Life is something that exists all the time. We cannot limit it only to the existence of this body. What is the implication of this? – It sets the stage for establishing the Theory of Reincarnation. 

The Theory of Reincarnation We know that even though the physical body may drop, the Mind does not. It goes to its subtle realm, with all the impressions and tendencies familiar to it. The subtle realm of the mind is the Sattwic portion of the Tanmatras or subtle elements.

In the same way, Life also continues after death in its own subtle realm different from that of the mind. The subtle realm of Life or the Pranas is the Rajasic portion of the Tanmatras or subtle elements. When conditions ripen, the Mind and Life come together again to manifest in another Birth, to continue the evolutionary journey from where it left off.

The relevance of this discussion is that it explains how the Jnani identifies himself with the all pervading, one and eternal Self.

The Jnani does not see life and mind as being dependent on the existence of the body. There is a transcendence of this mortal structure which permits him to behold the bigger picture unavailable to ordinary beings.

So, it is now clear that that Mind creates the delusion of something being alive or dead. Beyond the mind there is a Consciousness which is self-aware as Bliss and Knowledge.

Thus, through reason, we have arrived at the amazing conclusion that both Mind and Life are not restrained by the boundaries of the physical body, nor dependent on it for their existence. This is the understanding which we should have when we talk of the Self being “one, eternal and non-dual.”

Acharya in this sloka is explaining the all pervading Brahman as the Existence-knowledge and Bliss. Our scriptures proclaim the same about Brahman as that which is infinite, eternal, and absolute. i.e. that which is complete and all pervading.

The very shanti mantra of the Upanishads proclaim the absoluteness or completeness of Self or Brahman as:

AUM PUURNAMADAH PUURNAMIDAM

PUURNAAT PUURNAMUDACHYATE.

PUURNASYA PUURNAMAADAAYA PUURNAMEVAAVASHISHHYATE...

Om! That (the Supreme being Brahman) is full; this (the limited Self, jeeva) is full, (for) from the full the full (indeed) arises. When the full is taken from the full, what remains is full indeed.

Such an infinite and complete Brahman should be all pervading and all permeating and non dual only. It is all that which is existing. Hence there can be nothing beyond it or apart from it.

Directions, parts, or sides can exist for a limited thing alone, but not the absolute consciousness. Such infinite and non dual Brahman can thus never have any front nor back nor any limitations. Hence Acharya here is explaining that east, west, all directions, here and everywhere, it is but Brahman that pervades.

Sruti explains the same in various places such as Mundaka Upanishad 2.2.11 sloka as:

BRAHMAIVEDAMAMRITAM PURASTAADH BRAHMA PASHCHAAD BRAHMA DAKSHINATASHCHOTTARENA ADHASHCHORDHVAM CHA PRASRITAM BRAHMAIVEDAM VISHVAMIDAM VARISHHTHAM.H

All this that is in front is but Brahman, the immortal. Brahman is at the back, as also on the right and the left. It is extended above and below, too. This world is nothing but Brahman, the highest.

And in chandogya Upanishad 7.25.1 as:

SA EVAADHASTAATSA UPARISHHTAATSA PASHCHAATSA PURASTAATSA

DAKSHINATAH SA UTTARATAH SA EVEDA SARVAMITYATHAATO.AHAMKAARAADESHA

EVAAHAMEVAADHASTAADAHAMUPARISHHTAADAHM PASHCHAADAHAM PURASTAADAHAM

DAKSHINATO.AHAMUTTARATO.AHAMEVEDA SARVAMITI

That infinite alone is below. That is above. That is behind. That is in front. That is to the south. That is to the north. That alone is all this. So next is the teaching in regard to the self-sense. I alone am below. I am above. I am behind. I am in front. I am to the south. I am to the north. I alone am all this.

Love.