PRABODHASUDHKARA - PART 7

Chapter 8 of Prabodhasudhkara contains 15 couplets and this section proves the

presence of my. This is one of the best chapters of Prabodhasudhkara.
Brahman or the Self or the Consciousness, when bound becomes I consciousness.
We have to understand the meaning of bound. Bound here means limitation, which is
opposed to infinity. Brahman is infinite and he is not bound and hence He is called as
Omnipresent. Brahman is limitless and pervades the entire universe; hence He cannot
be limited. Then what is the limiting factor? Limitation happens, when one says I am or
I. Before the descent of limitations, everything was Brahman without any manifestation
and this can be explained for the purpose of easier understanding, mahny or the
great void. At that time creation was not there and this is known as Purest form of
Consciousness and this state is explained as sat-cit- eka-Brahma (Mahnirvatantra
III.12 says first recite praava and then saccit then eka and then Brahma; this
means Brahman is infinite and intelligent and He is one without a second). This is
different from Saccidnanda, where nanda or Bliss is present. There is difference
between Saccit Eka Brahma and saccidnanda. Again for the sake of understanding
Saccit Eka Brahma, it is the state of Paramaiva, where akti is integral and not
denotative. But when it comes to the state of iva, He carved out His Powers and
created akti. iva is masculine energy and akti is the feminine energy. From this
logic, Prabodhasudhkara takes the clue and explains this chapter.
Verse 2 says that Nirgua Brahman and Sagua Brahman (iva and akti or Praka
and Vimara) are like husband and wife. In other words, Nirgua Brahman is the cause
of creation and Sagua Brahman is the effect. Pure Consciousness gets bound and
becomes limited consciousness or I consciousness. Pure Consciousness or Nirgua
Brahman always remains only as a witness. The first state of dualism happens when
Pure Consciousness becomes limited and multiplies as numerous I consciousnesses
(different beings). From the Blissful state of Brahman (this Bliss is different
fromSaccidnanda discussed above; here it refers to the state of Brahman, His own
happiness and joy) arises a state of deep trance (samdhi). From deep sleep state or
samdhi, arises dream state. Without deep sleep state, dream state cannot be reached.
Similarly, without the Self (Praka), individual souls cannot exist as individual souls are
nothing but the reflection of Brahman (Vimara). The only difference between the Self
and the self is the sheath of my is present in the individual soul encasing it, where as
in the case of Supreme Self, my is inherent and inseparable. The question that
logically arises is how from the dream state, universe originates? In the dream state, we
see many humans, either known or unknown, animals or other objects. When we wake
up, the dreams no longer exist. Similarly, when we realize the Self, duality is dissolved.

How? It is similar to entering deep sleep state from the dream state. In other words,
creation happens (dream state) from Brahman (deep sleep state).
Is my different from Brahman? No, my is not different from Brahman. My is the
power of Brahman and this concept is to be understood thoroughly as without
understanding my, it cannot be transcended. So what is my? My is illusion. The
root of my is ma. Ma means to measure. It also means leading to the idea of
illusion. Brahman is immeasurable but due to the influence of my, Brahman appears
to be measurable. In other words, Brahman is beyond time and space but due to the
influence of my, Brahman appears as if bound by time and space. For easier
understanding, Brahman is said to have two aspects sagua (with attributes) and
nirgua (without attributes). Nirgua Brahman in conjunction with my becomes
sagua Brahman. The appearance of the universe is due to the projection by my.
From the point of view of Vednta consciousness is the subtlest of all existents. Pure
consciousness is the basis of varied existence of the universe. All these variations are
due to the superimposition of names and forms by my which is the principle of
appearance that is neither real nor unreal. The Self-illuminating Brahman which is pure
and limitless consciousness manifests as manifold souls in living organisms. The
manifestation of the Brahman is noticeable only in the living beings, whereas it stands
hidden in non-livings. In the case of human beings, the pure and limitless
consciousness manifest as self with independent mind. My is a mystery of
omnipresent power that works like a supreme faculty of self- transformation. It appears
in the form of deceptive masks producing only illusionary effects. My covers
Brahman that exists in all beings in this universe. This covering is like a sheath or a
veil. Unless this veil is removed, the Brahman cannot be realized. For removing this
veil, knowledge is required. As long as the veil continues to remain, one continues to
remain ignorant (avidy). Macro-cosmic reflection of Brahman is my.
Ka says in Bhagavad Gta (VII.14) For this most wonderful my of Mine, consisting
of three gua-s (sattva, rajas and tamas), is extremely difficult to break through. Those
who constantly adore me are able to cross it.
My operates through three types of gua-s or qualities viz sattvic, rajas and
tamas. Sattva gua means the quality of purity and knowledge. The presence of other
two gua-s is not very prominent in sattva gua as this gua is endowed with the
highest purity. Rajo gua is the activity of passion. Tamo gua is inertia or
ignorance. These two gua-s have higher trace of other gua-s. Gua-s are the
inherent qualities of prakti. Ego and intellect originate from gua-s that are present in
all the evolutes of prakti at once, but distributed in unequal proportions in each

individual. The predominant gua that prevails in an individual is reflected through his
thoughts and actions.
Ka explains gua-s in Bhagavad Gta (IV.6 - 9) Sattva, rajas and tamas - these
three qualities born of prakti (Nature) tie down the imperishable soul to the body. Of
these, sattva being immaculate, is illuminating and flawless; it binds through
identification with joy and wisdom. The quality of rajas, with is of the nature of passion,
as born of avariciousness and attachment. It binds the soul through attachment to
actions and their fruits. Tamas, the deluder of all those who look upon the body as their
own self, are born of ignorance. It binds the soul through error, sloth and sleep. Sattva
drives one to joy, and rajas to action, while tamas clouding the wisdom incites one to err
as well as sleep and sloth. Chapter of Bhagavad Gta XIV extensively deals with guas. Ka again says (Bhagavad Gta XIV.20) Having transcended the aforesaid guas, which have caused the body, and freed from birth, death, old age and all kinds of
sorrow, this soul attains the supreme bliss.
Now a new question arises which is very logical. We say my is invisible, as only Her
manifestations are visible. How is it possible for someone to produce something that is
visible when the cause is invisible? How can a cloth be manufactured when the thread
is invisible? The text quotes certain examples. The point is that when my is the
cause, which is subtle in nature, how the gross senses can realize the material world.
Let us take the example of a balloon, which expands after pumping of air that is
invisible. The cause may be subtle and invisible, but effect is always visible. When one
understands that the balloon floats only because of the air, he understands my and
after understanding my, he can transcend my, which leads to the Self. When my
is realized to the core, my moves away, revealing the true nature of the Self. What
happens at this time? The three factors of antakaraa (mind, intellect and ego) are
annihilated and get absorbed into Supreme Consciousness. When antakaraa
experiences Consciousness, it is Self-realization. In other words, the mind which is
always active is pervaded only by the Purest form of Consciousness (Brahman) and this
is called Self-realisation and not Liberation.
Next verses give some examples. Space in a pot is not different from the space in a
vessel. But only the names and forms differ and what is within is always the same, the
space. Similarly, shapes and forms of human beings differ, but the Self within is always
the same. When space is bound by pot it is called pot; when space is bound by a vessel
it is called vessel. Similarly, when the Self is covered by my, it is called jva (individual
soul; it is nothing but the Self veiled by my). Darkness of the night is removed at the
time of dawn. Darkens of the night is my which is nothing but spiritual ignorance or

avidya. When Brahman is realized, spiritual ignorance goes away. It is also said that
Brahman cannot be superimposed by avidya, as Brahman is beyond any veiling.
Therefore, it also goes to prove that my is nothing but His own Power. Another
comparison is drawn here. The sun shines bright. Suddenly dark clouds cover the sun
and even then, the sun still shines giving light to the world. Similarly, the Praka (Selfilluminating) form of Brahman cannot be veiled by anything else except His Own Power
called my, which is nothing but part of Brahman only.