The words ātman and anātman are familiar to most people. Some of them are acquainted with their meanings. However, only a rare few among thousands truly know their profound essence and significance.
For objects that are created or come into being, their property of ‘being-ness’ is called Astitva, or ‘existence’. For example, mountains, trees, stones, water, the bodies of creatures, and so on—all these objects came into being at some point in time and exist now. Therefore, they are said to have Astitva at this moment. Everyone knows the rule that each object that comes into existence perishes in due course of time. This means their existence will one day dissolve into non-existence. For this reason, Astitva is considered a modification (vikāra), and all such objects are subject to change (vikārī). (Every created object undergoes six modifications (vikāras) in sequence: It “exists” (Astitva), assumes a form (jayate), grows (vardhate), transforms (vipariṇamate), decays (apakṣīyate), and perishes (naśyati)). These six processes or properties are called vikāras because they are not stable; they are in a constant state of change.
The existence of any changing object depends on the existence of another object. For instance, a clay is dependent on the existence of the clay. The pot is an effect (kārya) or a modification (vikāra) of the clay, and the clay is the cause (karaṇa) of the pot. The effect is the subsequent form of the cause, and the cause is the prior form of the effect. Here, the word ’cause’ (karaṇa) is used specifically to describe the material cause (upādāna karaṇa)—the substance that becomes the effect. To be more specific, the material cause (upādāna karaṇa) of the pot is the clay; the clay itself becomes the pot. The material cause of an effect is present during its creation, sustenance, and dissolution. For example, clay is present before pot’s creation, while the pot exists, and even after it is destroyed. All living and non-living beings in creation are the effects of some material cause. The final modification for all beings is destruction (vināśa), or death. मरणान्तं हि जीवनम् ।’ (death, a reality of life). A being is limited in every way.
That which exists without being created, which is ever present, which always ‘is’, and which is unchanging by its very nature, and whose very ‘being’ does not depend on anything else—its ‘being-ness’ is called Sattā. There is only one such reality. That reality itself is Brahman. Brahman is self-existent (svayambhū). ‘ब्रह्म स्वयंभु । ब्रह्मणे नमः ।’ (Bṛhadāraṇyaka Upaniṣada). Brahman is not the effect of any cause. It is independently real. Brahman is indestructible. ‘अविनाशि तु तद्विद्धि ।’ (Bhagwad Gītā). Brahman is all-pervading and the true nature of everything. The Reality described in this manner is known as the Ātman. Therefore, the word Ātman is used to mean Brahman. The Ātman is ever-luminous, self-revealed and an absolute existence.
The characteristics that define Ātman are not found in the created beings mentioned earlier. Therefore, these beings (humans, trees, etc.) are not Ātman. All such objects are anātman. The Self (Ātman) is of the nature of Absolute Existence, Consciousness, and Bliss (Sat-Chit-Ānanda), whereas the non-Self (anātman) is transitory, insentient, and the very embodiment of sorrow. It is the Ātman that lends existence to the anātman during its transient lifespan. Thus, the reality of anātman is relative. The entire created universe is merely a display of anātman. This created universe is an effect, and its material cause is Brahman (Keep in mind that this effect is an appearance). The very existence, life, and selfhood of the anātman is Ātman. Depending on the context, the word Ātman can also refer to the body (deha), mind (manas), reflected consciousness (jīva), intellect (Buddhi), inner instrument (antaḥkaraṇa), life force (prāṇa), or one’s son (Putra).
Aadhyātma refers to the nature of the Ātman, the consciousness residing in the body, or the jiva itself. adhyātma-Jñāna. is the knowledge related to the Ātman. The term ādhyātmika means pertaining or related to Ātman or about the Ātman.
The pot exists because of clay; creation exists because of the Ātman. Without clay, there is no pot; without the Ātman, there is no creation. Even without the pot, the clay exists. Similarly, whether creation exists or not, Brahman-Ātman always exists. The pot as an independent entity is found nowhere; wherever you touch, there is only clay. Creation does not exist in reality; wherever you touch any bhūtaḥ (living or non-living beings), the Ātman is there. “Pot” is merely a name given to a form. “Creation” is the name given to the vast expanse of bhūtaḥ that we see. Clay is the Ātman of the pot; Brahman is the reality of creation. The pot is merely an appearance. The phenomenal world is illusory (mithyā); it exists only as a subjective experience without independent reality. An Anatma object has nāma (name) and rūpa (form). (Here, rūpa means a property perceptible to any of the five sense organs; for example, sweetness is not perceived by the eye or ear, but is perceived by the tongue, and therefore ‘sweetness’ is understood as a rūpa of sugar). The reality of the Ātman is without name and form. anātman is mithyā, while Ātman is Satya. Satya (Real) is that which remains eternally consistent and immutable across the three periods of time; that Absolute Reality is Brahman. Asatya (Unreal) means that which has no existence at any time (like a rabbit’s horn). Mithyā (conditionally real) means that which is experienced in some states but is absent in others (for example, creation is experienced in the waking state, but is not present in samadhi, deep sleep (suṣupti), or in an unconscious state).
Everything that is anātman is formed directly from the pañcamahābhūta (five great elements). For this reason, creation is also known as prapañca. Prapañca = the expanse that is an effect of the pañcamahābhūta. The prapañca, as well as the knowledge pertaining to it, is called Vijñāna (science). Generally, the word Jñāna is used in the context of the reality of the Ātman.
येर प्रपंचु हे विज्ञान ।’ (Jñāneśwarī). The word Vijñāna also has another meaning, which is experiential knowledge. It is prudent to accept the appropriate meaning based on the context. In this article, the word Vijñāna is used in this very sense: as knowledge of the prapañca, material knowledge, or sensory knowledge.
The singular Self (Ātman) is eternal and absolute Truth; therefore, the knowledge of the Self (realization) is likewise an unchanging Truth. Consequently, this knowledge (realization) stands as the ultimate and authoritative evidence (pramāṇa). No intellectual or critic has ever been able to find a flaw in the siddhānta (established principle) of atmajñāna (Self-knowledge), the final conclusion of Vedānta. Due to the apauruṣeyatva (impersonal, non-human origin) of the Vedās, the atmajñāna expounded by the Vedās is free from all impurities. Since the foundation of this knowledge is Śiva (the supreme Self, paramātmā), how can there be any flaw in it? ‘Sivoham’ (I am Śiva) is the very nature of this knowledge. It is this ātmajñāna which is the most auspicious, the highest, unchanging through all three periods of time, the very experience of every being, and the most intimate truth for everyone. Only vedānta has strived for the sole purpose of making this truth clearly and experientially attainable for everyone. Adhyatma-jñāna (spiritual knowledge), or Adhyatma, is ever-present, real (Satya) and unchangeable. It arose in the hearts (citta) of the seer-sages, not through any sensory experiments, but as a direct illumination following an intense and austere practice to attain the ultimate — revealed through the grace of God and the His inherent self-luminous nature.
Vijñāna (science) is about the prapañca, which is this expanse of beings (the entire empirical world), and it is constantly changing (subject to the shad-vikāras, or six modifications). Therefore, knowledge about it, which is Vijñāna (physical knowledge), cannot be eternally true. Material science is a set of conclusions derived from experiments conducted with the help of human intellect and senses. Therefore, the conclusions drawn by the human intellect about this impermanent Prapancha (which is Vijñāna), are considered “true” only until more advanced or different research comes forth. Many such scientific “truths” have been established and, in a short time, have been relegated to falsehood. The foundational principle of science is the deha (body) (the entire inert creation). All scientific research is floundering around the deceptive truth of the deceptive experience, ‘Deho’ham’ (I am the body).” At (science) is trying to find eternal happiness from within their own confusion. Their research appears commendable under the attractive title “ever progressing,” but it does not produce happiness (sukha), only a semblance of happiness (sukhabhāsa). Modern science is providing facilities. Facilities are not equal to happiness. If a man spends his entire life only searching for a bride, when will he experience the happiness of a householder? The atom was once established as the smallest indivisible particle. By splitting it further and further, science has reached the ‘God Particle’. Which among these is the eternal, true research? Newton’s conclusions were proven wrong by Einstein. Now, Einstein’s conclusions are headed down the same path. In medical science, the successful utility of a medicine doesn’t even last a day. Immediately, a new medicine comes forward.
Due to a flawed understanding and approach of truth-seeking, all these erroneous scientific conclusions are responsible for today’s explosive global situation, insecurity, terror, competition, and instability. The joy derived from destructive weaponry is a cruel joke that modern science has played on the world. Research born from a rājasika (a quality of restlessness and agitation) or tāmasika (a quality of inertia and dullness) intellect can never be constructive. Such research cannot give a better gift than momentary pleasure, destruction, and demonic (āsurī) joy. There is no constructive potential in any such research; therefore, with great foresight, the Indian seers and sages, despite having the capability, thoughtfully avoided this research. It is indisputable that the investigative genius of modern scientists can soar to extraordinary heights. However, when that very same genius is responsible for the depletion of the ozone layer and the rise in global temperatures, should it still be an object of uncritical admiration? The body of all living beings is a component of the prapañca, and among all, the human body is supreme. This is because it is equipped with a well-developed intellect, the very instrument needed to seek, know, and apply the eternal truth. The highest knowledge is for a person to realize the non-selfhood (anātman) of the body and the Selfhood (ātman) of their own being (jīva). It is necessary to maintain the body in good condition until this is realized. The spiritual wisdom lies in having the mindset to use the facilities provided by science to a reasonable extent for this purpose.
Eternal truth and bliss are related to vicāra (inquiry); they are not related to the senses, Karma, activities, or experiments. The senses, Karma, activities, and experiments pertain to the body. Recognizing the limitation of all these, ‘अतो विचार: कर्तव्य:।’ (Hence, it is the duty [of the sincere seeker] to inquire (about the Self)). Because the siddhānta (established principle) is, ‘वस्तुसिद्धिर्विचारेण न किंचित्कर्मकोटिभिः।’ (The realization of the ultimate can only be attained through inquiry, not by millions of actions). Those with a dull or childish intellect learn through senses, activities, and experiments. Should we not, at some point, learn that a mature, profound, and sāttvika intellect learns through vicāra?
To use the intellect, which is the glory of human beings, for the pursuit of unnecessary and sorrow-ending goals is an insult to the intellect itself. What is the need of research on human clones? It is not appropriate to compete with the work of God.
Once, Vishwamitra experimented with creation of a parallel world. He gained nothing from it but disgrace. Could this intellect that interferes with God’s creation be a case of ‘विनाशकाले विपरीत बुद्धि:’ (At the time of destruction, one’s intellect turns astray)? Or are scientific discoveries themselves demonic (āsurī)?
Through sāttvika scientific research and its constructive use, one should achieve such worldly prosperity (abhyudaya) that it aids in attaining the supreme good (niḥśreyasa). Today, we have reached a point where the very momentary existence of this anātman world is in jeopardy. For the good of all, for all time, we should pursue the adhyātma-jñāna praised by the Vedās and Upaniṣads and turn our backs on the excessive scientific progress currently underway in this world of names and forms. Let us hope that there is just one more scientific discovery in this world where organ transplants are possible – one that gives the vision of spirituality to science and grafts the limbs of science to spiritual progress.
॥ Thus, blessings upon all ॥
