Arunachala. अरुणाचल - 15.

~~~~~Arunachala. अरुणाचल - 15.~~~~
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REALIZATION AND BODILY EXPERIENCE


Devotee. - Then what is the difference between the 
Baddha (बद्ध) and the Mukta (मुक्त), the bound man,
ignorant one,  (अज्ञ) and the Liberated (विज्ञ) ?
Maharshi. - From the Heart, the Self-centre, there is
a subtle passage (नाडी) leading to Sahasraara (सहस्रार),
the Shakti -Sthana (शक्ति-स्थान). The ordinary man lives
in the brain unaware of himself in the Heart. The Jnana-
Siddha (ज्ञान-सिद्ध) lives in the Heart. When he moves
about and deals with men and things, he knows that
what he sees is not separate from the one Supreme
Reality, the Brahman (ब्रह्म),which is realised in the
Heart as his own Self, the Real.
Devotee. - .....What about the ordinary man ?
Maharshi. - I have just said that he sees things outside
himself. He is separate from the world, from his own
deeper truth, from the truth that supports him and what
he sees. The man who has realised the supreme Truth
of his own existence realizes that it is the one supreme
Reality (ब्रह्म) that is there behind him, behind the
world. In fact, he is aware of the One, as the Real, the
Self in all selves,
in all things, Eternal (नित्य) and Immutable (अविकारी) , 
in all that is impermanent (अनित्य) and mutable (विकारी) .
Devotee. - You speak in very high terms of knowledge; 
I began with the body. Is there any difference between 
the Jnaanin (ज्ञानी), the Liberated one, and the Ajnaanin
(अज्ञानी), the ignorant , in bodily experience ?
Maharshi. -There is. How can it be otherwise ? I have
often declared it.
Devotee. - Then the Vedanta Jnaana (वेदान्त-ज्ञान) as
spoken and discussed is perhaps different from what is
practiced and realized. You often say that there is the
real meaning of "I" in the Heart.......
Maharshi. - Yes, when you go deeper you lose yourself,
as it were, in the abysmal depths, then the Reality which
is the Atman (आत्मा), that behind you all the while takes
hold of you. It is an incessant flash of I-consciousness,
you can be aware of it, feel it, sense it, so to say; this is
what 'I call' Aham sphoorti (अहं-स्फूर्ति).
Devotee. - You said that Atman (आत्मा) is immutable 
(अविकारी), self-effulgent, etc.. But if you speak at the
same time of the incessant flash of I-consciousness, of
this 'Aham sphoortti' (अहं स्फूर्ति), does that not imply
movement, which cannot be complete realization, in
which there is no movement ?
Maharshi. -What do you mean by complete realization ?
Does it mean becoming a stone, an inert mass ? The 
Aham Vritti (अहं वृत्ति) is different from Aham sphoortti
(अहं स्फूर्ति) .The former is the activity of ego, and is
bound to lose itself and make way for the latter which
is an eternal expression of the Self. In Vedantik parlance,
this Aham sphoortti (अहं स्फूर्ति) is called Vritti-Jnaana
(वृत्ति ज्ञान).Realization (आत्म-साक्षात्कार) or Jnaana
(ज्ञान) is always a Vritti (वृत्ति).There is a distinction
between Vritti Jnaana (वृत्ति ज्ञान) or Realization 
(आत्म-साक्षात्कार ) and 'Swaroopa' (स्वरूप) the Real 
(सत्‌). Swaroopa (सत्‌) is Jnaana (ज्ञान) itself, It is Con-
sciousness  (चित्‌). Swaroopa (स्वरूप) is Sat Chit,
( सत्‌ चित्‌ ) which is omnipresent. It is always there self-
attained. When you realize it, the realization (साक्षात्कार)
is called Vritti Jnaana (वृत्ति ज्ञान). It is only with
reference to your existence, that you talk of realisation
(साक्षात्कार) or Jnaana (ज्ञान). Therefore, when we talk
of Jnaana, we always mean Vritti Jnaana and not,
-Swaroopa Jnaana; for Swaroop itself is Jnaana 
(Consciousness, -चित्‌ ) always.
Devotee. -So far I understand. But what about the
body ? How could I feel this Vritti Jnaana in the
body?
Maharshi. - You can feel yourself one with the One 
that exists; the whole body becomes a mere power,
a force-current; your life becomes a needle drawn to a
huge mass of magnet and as you go deeper and deeper,
you become a mere centre and then not even that, for
you become mere consciousness, there are no thoughts
or cares any longer-they were shattered at the threshold;
-it is an inundation; you, a mere straw, you are swallow-
ed alive, but it is very delightful, for you become the very
thing that swallows you; this is the union of Jeeva (जीव)
with Brahman (ब्रह्म), the loss of ego in the real Self, the
destruction of falsehood, the attainment of Truth.




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Continued..........