The Self, and Parabrahman

Dasbodh: Chapter 13, Subchapter 7, Verse 1

That which is perceived without the help of the eyes does not require any rituals, rites, or thoughts. It is only Brahman which remains after separating out all that is seen. The pure and steady Brahman is like the sky. "Free space" means empty space. Matter comes later. Similarly, Consciousness is like free space. Matter, or the material world is said to be "the space devoid of the Self." Whatever is projected is illusory. Consciousness is ever changing, while the "Natural Spontaneous State" (Brahman) is changeless. The difference between Brahman and the Self is very subtle. The entire space from the house to the sky is pervaded by Brahman, while the Self (Atman) is in the form of Consciousness, and is responsible for perceiving the sky, the house, and the space. Just as there is a difference between the sky and the wind, so is Brahman surely different from the Self.

The past, is what has already happened, and is hence proved perishable. The Self, also, has already come into being. It is the "changeful," which has been derived from the "changeless." This universe made up of the five elements is not only full of Ignorance, but it is also inert and sluggish, whereas the Self is constantly changing and unsteady. The inert universe is like a piece of camphor whereas the Self is like a flame. It burns all the "non-Self," all the gross worldly objects, and in the end is itself burnt. In this way, it is like fire. Both the camphor and the flame vanish. Similarly, the Self after having consumed everything that is non-Self, perishes (nothing objective remains).

Parabrahman is like space. Parabrahman and space are steady whereas the Self (Atman) and the wind are both ever-changing. Parabrahman and the Self are entirely different. The individual (Jiva) believes in the objective world and hence gets engrossed with many inert objects. He clings tightly to the body, and therefore he is blind and ignorant. He is made up of only one thing, Consciousness, with which he runs the world and truly, He is the Lord of the world. The Self, which exists in all the bodies, is one and is and always changing in nature. "That" which is steady, and never changes, is Parabrahman.

Parabrahman is neither one nor can it be described as many. There are many bodies, but their governor is one. In the company of the inert (five elements), the Self has turned into many, but at its base, it is one. In your dream you create many bodies and there, in addition to them is your own body, similarly this material world, is also a dream. The arousal of Consciousness is "Knowledge," and sitting there quietly, after giving up that Knowledge, is "Absolute Knowledge." To do something is Knowledge, and to do nothing is Absolute Knowledge. That which exists without duality, what the "not this" (neti, neti) concept points to, is called the "Non-conceptual Knowledge" or Parabrahman.

Although the natural spontaneous state of both ignorance and Absolute Knowledge is the same, there is also a lot of difference between the two. This is because the one who possesses Absolute Knowledge has experienced everything, but the ignorant one has not. After acquiring Knowledge, one feels that one is the same and that is true. Yet, at the same time, the feeling does differ. Even after having meals at the house of an untouchable, a Dnyani's intellect does not become corrupted and defiled. The Self of a wicked person is the same as that of a "Realized" person. There is no difference. "I am a sinner" and "I perform religious duties scrupulously," are only the ideas of one who is ignorant. There is no difference in their "True Nature," (Swaroopa). Just as there is no difference between the gold in the hands of an untouchable and that in the hands of a Brahmin, the True Nature of all is the same. There is no difference, but there is a difference in the feeling (experience) of one who is ignorant, and that of a person who has attained Absolute Knowledge.

When the Self and body come together, is when all work is possible. The body did not exist, but the Self did, prior to the universe, therefore, the Self (Consciousness) can do anything, without the help of the body. The Self pervades the body. All beings are woven like flowers on the string of the Self. However, this simile does not fully apply, as the string is inert and gross. Just as there is water present in the form of sap in the various different plants, so is the Self, present in all beings. The Self is like the juice in sugarcane and the body is like the fibrous, dry, pulp (gross world). This is why it is said that the body is devoid of the Self. The one present in the body is the Self and the one beyond them is the "Supreme Self," Paramatman.

Shri Siddharameshwar Maharaj from a talk on Dasbodh - Date not given