CLAIMING YOUR ATMA SVARUPA

- D. NATARAJAN

(Based on explanations of Swami Paramarthananda)

Published by :

Arsha Avinash Foundation

104 Third Street, Tatabad, Coimbatore 641012, India
Phone: +91 9487373635
E mail: arshaavinash@gmail.com
www.arshaavinash.in
 1

CLAIMING YOUR ATMA SVARUPA

- D. NATARAJAN

(Based on explanations of Swami Paramarthananda)

In his lectures on Anubhuti Prakasa, Pujya Swamiji has dealt with this topic in a
very clearcut and succinct manner. He says that ‘brahma prapti’ is nothing but
the knowledge of Brahman which is the ultimate end of knowledge. Every other
knowledge is inconclusive, it has parts because the object of any knowledge
necessarily has attributes. Knowlegde of yourself alone is the only conclusive
knowledge possible.

The knowledge of any object is always in the form of object of knowledge, it

assumes the form of object. In the case of Atma, it is never an object which you
can objectify. Rather, it is because of presence of Atma within one self as the
indwelling Consciousness principle that one is made sentient and enabled to
perform all actions and recognize the objects in the world. Thus, it is the very
Subject which enables one to recognize anything and perform any action.

By its very nature, it is not subject to objectification since it is pure Consciousness

which has no form. In fact, it is the veru Subject itself. Kenopanishad starts with
this very declaration that its presence is available in every action of the individual,
whether it is seeing, hearing etc. So, its presence is very much available to the
individual, it is known to him because it is self evident to him as the indwelling
sentient principle. It has no form, no attributes, still it exists.

How does one know this? Like one’s face in the mirror, the Consciousness that is
Atma or Brahman, being all-pervading, pervades the body/mind complex as well.
It is reflected in the mind (buddhi) because mind is made of very subtle matter
and has the capacity to reflect Consciousness. This manifestation of
Consciousness in the mind is non separate from the all-pervading Consciousness,
the Atma. The reflection and Atma are one and the same, since there cannot be a
reflection which is totally separate from the object which is reflected. When you
 2

stand before a mirror, it is you that is seen, even though two entities seem to be
there. Hence, the reflected consciousness in the mind cannot be different from
the all-pervading Consciousness, the Atma. So, Atma is always available for
everyone at all times. Never for anyone is Atma not present, hence, it need not
be reached or acquired. It is never unavailable, it is suprasiddha at all times.

It is not something that one has to reach or create or know through a means of
knowledge. Nor can Atma be given up by us, since the one who gives up is Atma
itself. Whatever we do, even our simple daily routine is all done for the sake of
our fulfillment –which means every activitiy has its end in Atma alone.

The fruit of this knowledge is ‘Brahma bhava’, i.e., the knower of this truth will
enjoy the nature of Brahman and he will have no hesitation to declare that he is
Brahma svarupa, amrita svarupa, suddha-nithya-poorna ananda svarupa.

We all know that creation is material in nature all objects in this world are bound
by space, time and attributes. A table is limited by its tableness within space and
time. But, Atma is free of all such limitations. That is why it is described as
‘Satyam, jnanam and anantham’.

The whole world is inert, ‘achetanam’ in nature because it cannot reveal is

existence by itself. It is revealed by us alone, who have chetanam. The text
Advaita Makaranda says that, if we are not there to experience the world, the
world can never be proved. Existence requires experience; so world depends on
us to prove its existence. So, a ‘chetana tattva’ is required to prove existence and
it has to be only one. If there were to be more than one chetana tattvam, one
tattvam will be required to prove another and it will result in an endless cycle.
This means that there has to be one Atma alone. It has to be ever-existing, all
pervading and has to be intrinsically sentient in nature.

The Sastras say that one has to know this truth and also know that it has to be
within in the mind of every human being (called ‘guha’ ) in the supreme inner
space of the heart. The body/mind is merely a medium through which Atma can
manifest itself. By itself, it cannot do so, since it is formless. Suddha Atma cannot
be recognized outside anywhere, but within oneself, the inner space inside as the
 3

Witness Consciousness. Unlike identifying an object outside, this has to be

identified within oneself. It is always there within you and never away from you.
Even when you are in sleep, it is there within. When you are awake, you are not
searching for your body, since you will not search for something which is never
away from you. All that is required is for you to recognize its presence within you
and own it up as you yourself. Remember that it is because of its presence
within, you are sentient and able to carry on in this world. Therefore, Atma is the
Real You and not the body/mind, which is generally mistaken to be. It is there
within yourself, all the time declaring its presence through your every thought,
action, and even when you are in dream or deep sleep.

You yourself are the proof for its existence and no other pramana is required to
prove its presence. You are that Atma, that Brahman. It is self-proven at all times
and ‘svastas-siddha’ available at all times and illuminating your body/mind, your
thoughts, your actions, and even your silence. It is self-revealing and does not
require another aid to reveal its presence.

Nothing can be away from you, the Atma. You are everything and everything is in
you. No effort is needed to know this, because you yourself are already that.
Being a ‘nithya vastu’ you are ever there, you were there in the past, you are
there now and you will continue to be in the form of eternal, ever-shining
Consciousness principle.

So, turn your mind from the anathma body/mind and the world and know that
you yourself are Brahman, the Sat-Chit-Ananda. Since Atma is totally actionless, it
can never be a kartha or bhoktha. Since Atma is You yourself, you are never a
kartha or bhoktha. So, none of the thoughts, actions of the body/mind complex,
good or bad, do not bind You or touch you in any manner.

This is the Truth that should be absorbed through Vedantic Knowledge. Once this
knowledge arises in your mind, you will have no hesitation to say you are that
Atma.

This is purely an intellectual exercise to be undertaken after you undergo

sravanam, mananam and nidhidhyasanam under the guidance of a competent
 4

Guru. Remove all notions of duality from your mind through the various prakriyas
mentioned in the Sastras. Negate the entire world and the three sariras which
you experience as an individual as anathma and abide in your Atma svarupa.

You may continue to carry on all your worldly activities as usual, but you will do so
with a completely detached mind. Even when you are in the midst of action, your
mind will be echoing the thought that you are Atma and you do not perform any
actions whatever. They are all done by the body/mind and you always remain
unaffected by their results.

Claiming and owning up this knowledge is Moksha.