Atma Bodha Verse 05
Hari AUM
ajnAnakalusham jIvam jnAnAbhyAsAdvi nirmalam |
krtvA jnAnam svayam naSyet jalam katakareNuvat ||
Translation :
Stained by ignorance(ajnAna), the jIva should purify itself by the constant
pursuit of jnAna. Once jnAna is attained, the jIva self-destructs, just as the
kataka nut dissolves after cleansing turpid water.
Explanation :
This verse picks up from the previous verse on the theme of
avidya and the jIva. So far, we have seen how jnAna destroys avidya and how that
this "destruction" cannot be brought about by any external agent. But,
the removal of avidya has to be brought about by someone/something. Here,
bhagavatpAda states that it is the jIva that should do this.
First of all, what is the jIva? The jIva cannot be an
external entity to the Atman because ShrI Shankara has clearly stated already
that no external agent can bring about the destruction of avidya. Here, ShrI
Shankara defines the jIva as nothing but the Atman "contaminated" by
ajnAna ( ignorance or avidya ). Hence, the jIva must attempt to remove this
contamination by the constant pursuit of jnAna.
OK, fine. The jIva pursues jnAna and eventually attains it.
Then what? Then, the jIva ( along with avidya ) is destroyed. What this means is
that the jIva loses its ignorance and realizes its true Self(Atman). So, what is
destroyed here is jIva-ness, which is the ignorance(avidya). This process is
similar to the process of cleaning turpid water in India. The powder of the
kataka nut is mixed with the turpid water. This powder aggregates the impurities
which sink to the bottom due to their weight, leaving clean water on top. Having
accomplished its task, the powder also disappears (dissolves and binds with the
impurities ). Hence, the jIva brings about its own destruction only to reveal
its true Self(atman) to Itself!
NOTES on themes
We have seen a persistent theme in the verses discussed so
far. After touching upon the qualifications and utility, ShrI Shankara dwelled
upon avidya, its definition, its removal, the method of its removal and the
agent of its removal. From the next verse onwards, we shall see other topics
addressed. In the end, there will be a summary and a terse re-statement of the
concepts presented so far.
The method employed adheres to the three fold subject matter
of advaita. Namely,
1. Brahman alone is Real
2. The world is un-Real
3. The true Self(atman) of the jIva is nothing but Brahman.
ShrI bhagavatpAda has started with 3) first. Because, this is
the most immediate knowledge, knowledge of one's Self. This is akin to the
"bottoms-up" approach. This can also be likened to the
"inside-out" approach. After teaching us about our true Self, he would
now address the nature of the world and finally conclude with the nature of
Brahman (Ultimate Reality). In the end, he would summarize all three views to
state the advaitic concept, The Ultimate Reality is noting but our True Self.