Svarupanusandhanam: Contemplation on the Self’s Nature— Part 1
Svarupanusandhanam is a small yet incredible composition of 9 verses by Sri Adi Shankara. The first 8 verses are on the nature of the Self, and the 9th verse glorifying the benefit of contemplating on this composition. Sva, Self, anusandhanam, contemplation. This composition is also popularly known as Vijñana Nauka, boat of experiential knowledge. That boat that helps cross the ocean of Samsara — the entanglement of our minds to the attachments and aversions to the objects of the world that brings us waves of joys and sorrows. This Vijñana Nauka helps us cross this ocean and go transcend the dualities of life — likes and dislikes, attachments and aversions, joys and sorrows, and identify oneself with the Ultimate Reality which is one’s true nature. To get acquainted with the Highest Reality through listening to the Masters and contemplating on the teachings is Jñana. To experience that Ultimate Reality is Vijñana. To read about the sweetness of sugar is Jñana, to taste sugar and know its sweetness is Vijñana.
Each of the verses in this composition ends with paraṁ brahma nityaṁ tadevāhamasmi — Aham asmi, I am, eva, verily, tat, that, nityaṁ, eternal, paraṁ brahma, supreme brahman. Here that param brahma refers to the Nirguna Brahman, unconditioned Pure Consciousness, the nature of Sat-Chit-Ananda, Existence-Consciousness-Bliss. In Bhagavad Gita, Bhagvan Sri Krishna, answers Arjuna’s question on what is Brahma — aksharam brahma paramam — Brahman is that supreme imperishable pure Consciousness. It is Pure Life, that is expressed through the body which is born and dies; but Pure Life ever remains. Nirguna Brahman, when is superimposed upon itself by the upadhi of Maya, becomes Saguna Brahman. For instance, water is simply H2O, but when it flows from the highest snowcapped mountains, it becomes a stream, then a river, then a delta and merges into the ocean. The same H2O evaporates into the air, becomes clouds. These clouds become the source of rain, the drops of rain nurtures the Earth and merges into the ocean. H2O ever remains as it is. Names and forms change. That supreme imperishable Brahman ever remains as It is.
The first verse describes the process by which one cultivates the desire to realise one self as the Self, tat param brahma, is described.
tapoyajñadānādibhiḥ śuddhabuddhiḥ
virakto nṛpādeḥ pade tucchabuddhyā,
parityajya sarvaṁ yadāpnoti tattvaṁ
paraṁ brahma nityaṁ tadevāhamasmi. || 1 ||
Aham asmi, I am, tad eva, that alone, nityam, eternal, param,
supreme, brahma, Brahman. This tattvam, Truth, is āpnoti, attained, yat, by a śuddhabuddhiḥ, pure mind. This pure mind is attained, tapoyajñadānādibhiḥ, through the practice of austerities, sacrifices, charity and so on. This Tattvam is attained by by one who has acquired viraktaḥ, total detachment and who has parityajya, renounced, sarvam, everything, including even the status of a king, tucchabuddhyā, by considering them as as totally insignificantly.
What is tapa (austerity)? That by which the impurities of the mind are removed. A pure mind is free of likes and dislikes. It is devoid of the six passions that destroy the peace of the mind — kama (desire/lust), krodha (anger), lobha (greed), mada (ego), moha (attachment), and matsarya (jealousy) additionally alasya (laziness).
What is yajña? Worship of the Lord. The Lord Himself has become 24 Cosmic Principles. To make my own life divine in all aspects, to offer what I can and have, and the offer the fruits of my actions to the Lord (therefore, the entire Cosmos), is yajña. To take my focus from my selfish ego to Lord who is the substratum of this Universe and has become this whole Universe, is yajña. Dānā, charity, is offering what I am privileged to have (a healthy body to work, a healthy income to spend, food to share, and so on) to others for their benefit out of pure happiness (and not pity) and not for happiness, expecting nothing in return. Such practices and others like japa and tirtha (pilgrimage) purify the mind of its six passions. What happens when the six passions are sublimed? There remains no agitations in the mind. When there is no agitations in the mind, the mind can attain single-pointed focus, chit-ekagrata.
What can be renounced? That which one holds onto — attachment. One cannot renounce unless one is attached. One gives up what one owns, what one holds on to, what one is attached to. Where is attachment? Is it outside? Or within? It is in the mind. Therefore, renunciation is mental, not of the world outside. King Janaka renounced everything in his mind, and executed all his duties as the great King. So did Adi Shankara. What use is of the renunciation of the world outside if the mind is hankers over the objects of the world and remains agitated! A serene, calm mind is a mind abiding in total detachment. Love like the Sun whose light falls on all things and beings, irrespective of whether it likes or dislikes.
Svarupanusandhanam: Contemplation on the Self’s Nature — Part 2
