Sharing My Knowledge on Vedanta – Bondage

The research of Vedanta removes the veil and helps us to acknowledge that ‘I’, the Self, which isn’t affected by the maya and don’t need us to be like a cocoon, getting caught into this net of samsara!

Jiva-Bhava

The ‘Self’, paramatman is said in Vedanta as limitless (of area, time and object) and void of variations (gender, colour, dimensions) however the restricted notion of oneself in Vedanta known as jiva-bhava. I expertise the ‘Self’ on this flesh as being restricted by the area the place I dwell, the time I dwell just about my physique’s existence and see myself as totally different from the opposite objects that are available in contact with within the exterior world. This notion is Jiva-Bhava in Vedanta.

Three sorts of limitations

Vedanta declares the ‘Self’ as ‘nitya-suddha-buddha-mukta’ ie. ‘Eternal, pure, woke up, free’ Not understanding, not comprehending, not realizing this’ Self’ in us – notion is restricted by area (desa), time (kala) and object (vatsu).

Spatial Limitation: The ‘Self’ is all pervading however in ignorant state, I say that ‘I’m in such and such place’, ‘I’m at work’, I’m at house’ and many others however in actuality we’ve no boundaries and we’re all over the place. This approach of contemplating oneself as a speck within the cosmos is spatial limitation.

Temporal Limitation: The ‘Self’ is nitya, everlasting – isn’t born and by no means dies. Again as a result of ignorance, I restrict the self between the time this physique is born by the grossification of tanmantras and dissipates into the 5 parts on the time of loss of life. This notion of limiting one inside a timeframe is temporal limitation.

Objectival Limitation: The ‘Self’ in me is identical because the ‘Self’ in each different being and objects exterior of my bodily physique. The Self if all pervading, One showing as many however as a result of not realizing this, I expertise myself totally different from different worldly objects. The notion of seeing oneself as totally different from others is objectival limitation.

Three sorts of variations

Our thoughts perceives three sorts of variations, additionally is aware of as bhedas in Sanskrit. They are:

Sajatiya-bedha, Vijatiya-bedha and Svagata-bedha.

Sajatiya-bedha: This is the distinction between the objects of the identical species like a person and a girl, between two males as to their peak, weight and many others.

Vijatiya-bedha: This is the distinction that the thoughts sees between two totally different species like a person & an animal, and between two animals like a rat & a cat or a snake & lizard.

Svagata-bedha: This refers back to the distinction that the thoughts sees inside an object just like the arms to legs to eyes and ears in a person or animal physique.

Results of bondage as described in vivekachudamani

Sankaracharya describes the which means of bondage very clearly in vivekachudamani.

1. Bondage is the notion that Atman is anatman: Atman is Sat-Cit-Anada (Existence- consciousness-Bliss) and anatman is inert (motionless) in all three states of sthula, suksma and karana sarira with out the help of Atman. Due to the ignorance of the data of the ‘Self’ one tends to consider that the Atman is anatman ie the Self is gross, delicate and causal physique, which ends up in bondage.

2. Bondage arises from ignorance: This misunderstanding of the Self (not realizing the true nature of the Self) to be the not-Self (anatman) is tadatmya which is the reason for bondage. Just like with the ignorance of the waker self I dream of myself being the dream self, as being one thing that I’m not, so too on this life we’re all in a dream state with out realizing our true Self. The ‘Self’ is Sat-Cit-Anada however we cling on to the whole lot that’s perishable. Due to this attachment to the impermanent, undergo, grieve and disappoint in search of for happiness in them once we’re the supply of happiness.

three. Bondage is the reason for delivery & loss of life: The Self is ever current and has no starting or finish however because of the misapprehension, we undertaking the delivery & loss of life on the ‘Self’. We additionally expertise the momentary pleasures of ache & pleasures inflicting the cycle of delivery & loss of life as a result of not realizing the character of the true Self.

four. Due to bondage one considers the Self to be the unreal, physique to be actual and nurtures it: When we take into account this physique to be actual, we nurture it in each doable approach and turn out to be a servant to this physique’s wants. This is an act of slavery because of the false impression that this physique is actual and the ignorance of the character of the Self. This physique is mithya- unreal, perishable and is an instrument to expertise the world, purge papas and notice that the ‘Self’ is actual, ever current, Bliss.

5. Because of Bondage one turns into sure like a silkworm in its cocoon woven by its personal thread: The particular person turns into sure to samsara (maya) by creating his personal bondage on account of believing that the anatman is the atman. He metaphorically compares the lifetime of a human to that of a silkworm, which binds itself to its cocoon by creating the net with its personal saliva. Once the misunderstanding that ‘I’m the physique’ arises, then we are inclined to cater to the multitude of calls for of this physique, conditioned by them and all of the power, intelligence and capability will get shackled and fails to bloom to precise themselves totally. (This is all because of the ignorance of the ‘Self’ and the misapprehension of the non-self to be ‘Self’)

Characteristics of ‘Baddha’ as described in jnana-sara

An particular person who’s beneath the highly effective grip of bondage known as ‘baddha’ or a ‘sure particular person’ says Swami Tejomayananda in his composition ‘jnana-sara’.

He defines a baddha as, ‘One who has the identification with the physique, attachments to things, doership to actions, and a way of actuality of this world is alone sure and is ever sad.’

Further evaluation particulars a baddha is

– the sure particular person thinks and talks solely with respect to the anatman, particularly when he feels motionless as a result of outdated age, not capable of hear or see as a result of he’s ignorance of the Self and identifies along with his bodily physique, thoughts, mind because the ‘Self’. ‘Self’ isn’t poor of something. Self is complete, everlasting, ever current ever existence Bliss.

– the sure particular person assesses his progress when it comes to materials comforts alone. Such individuals pray to the Lord for his or her materials beneficial properties. With the notion that the worldly objects give them happiness, they get entangled into the bondage. All these worldly possessions are perishable with ephemeral existence. They all have a starting & an finish and due to this fact impermanent.

– is sure by the sense of doership. Since he identifies himself with the physique, thoughts & mind, he feels that the Self is the doer of all. He thinks the ego is the Self and due to this fact attends to the wants of the ego by all his needs & actions. This escalates his cycle of delivery & loss of life. The physique, thoughts, ego and mind can not function with out the ability or illumination of the divine Self in all of us. The total anatman exists within the ever-pervading paramatman.

– Another attribute is that the baddha considers the world to be actual, along with the thrill & sorrows of the world (ups & down of the experiences). If solely he realized that the world is unreal and maya, he could be in equipoise and never be elated or sad at every expertise. Swamiji affirms that the sorrow is the symptom of ignorance & the very signature of bondage.

The ‘Self’ current in all of us isn’t the doer or the enjoyer. ‘Self’ additionally known as ‘Atman’ is the mere witness. The ego is the doer and enjoyer. We want to understand the ever current, everlasting ‘Self’ that animates this physique. Except this ‘Self’ the whole lot is momentary.

Vedanta doesn’t say that you shouldn’t aspire for wealth however suggests not being grasping and be lured by the fabric achieve as they’re solely momentary. Instead emphasizes to acknowledge the presence of everlasting ‘Self’ in us and to carry steadfast to the ‘Self’ alone for constant internal peace as we work together on this ephemeral world.

Man of knowledge is ever conscious of the world to be unreal and he isn’t affected by any of the issues taking place around the globe. He is firmly grounded, a part of the world and but other than the worldly conditions.

My father who held a really excessive place in federal financial institution as soon as mentioned to me and the phrases nonetheless resonate in my ears, ‘simply do your responsibility and do not count on something in return’. He was a person of knowledge.

I just like the assertion by Swamiji Chinmayananda, ‘Don’t take life critically’ how true!!



Source by Vijaya Jayaraman


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