DO YOU WANT UNCONDITIONAL HAPPINESS IN YOUR LIFE?
Yoga promises us Happiness : ANANDA*
"Our existence of Happiness without reason as True Nature."
We aspire from the depths of our being "Atmā", our invisible, immortal and inner essence, to our unconditional happiness.
दर्यणकरकय्दर्रःपरणरःदर्य्नश्दर्रबुद्दम र्त अचरन्त सवने वू चर्ते तण्र दर्तवने चरतय कषककुण्ग्क रदकय सवस्रेानन्तत्रपञ्ककणरदकय सवस्रेाननय दर्तवने चरत्रत्र न हवेत
All that is visible, the 5 bodies, 5 sheaths, which we will see in more detail in the next article, are not the true Self.
They are only a temporary means through which "I", the tama interacts with the world. They are all mediums for our transactions with the surrounding world. Indeed, no matter what objects we possess or use, we call them "my" or "mine". And anything we claim as "mine" belongs to us only when we make a transaction.
So what belongs to "me" is not "me" but different from "me".
For example, a car, a pen, a book, etc. that we own and use, we call them "my car", "my pen", "my book", etc. They belong to "me" but are not "me". Thus, if a house belongs to us, we are not the house. We use the house, we own the house, we claim the house but we are not the house.
So, in the same way, whenever we claim something as "mine", we are not. We are different from that. Now, if we analyze the way we refer to kōśāḥ, for example, our physical body, we will discover that we claim it as our possession, we claim it as "mine"; we say "my body", "my mind", "my intellect", etc.
We often say "I'm tired", "I'm hungry" or "I'm heavy" or "I'm out of shape", what we mean by "my body is tired", "my body is hungry", "my body is heavy", "my body is in small/large shape" etc. In all these cases, we are talking about "my body". We do not say "I" the body. We only say "my body". From there, it is clear that we affirm that the "body is mine" and therefore it cannot be me.
Now the question arises, "Who am I?"
All these attributes are known as mine and never as "I". They are only our possessions, but not "us", the possessor. Therefore, svasmādbhinnaṁ madīyatvēna madīyatvēna ñjātam ātmā na bhavati - are different from "I", so who is I: Atma?
Atma: Then the student asks the teacher (Tarhi); if I am not the body, I am not my mind, I am not my intellect, I am not my physiological system, I am not the walker, I am not the dreamer, I am not the sleeper, if I am not them, if "Atmā" is none of them, then what is that wonderful thing called "Atmā", the Self? Who is I?!!
The teacher, the Acarya says that Atma is saccidānanda svarūpaḥ.
Saccidānanda is a word composed of three words, namely Sat, Cit and Ananda Svarūpaḥ.
1 - CIT: Awareness
Atma or the real "I" is of the nature of consciousness, which makes the body sensitive. Atma is that principle of consciousness by which the body is alive. This bundle of matter called the body is sentient. Sensitive means being able to feel the environment that differentiates the body from an inert desk or chair. The body is also composed of chemicals.
What makes this body alive and sensitive is called consciousness. The next logical question would be "What is this consciousness that makes the body sentient? Vēdāntā analyses the nature of this consciousness and we need to understand the fundamental principles about the nature of this consciousness. The first lesson is that consciousness is not a property of the body. According to Vēdāntā, unlike height, weight, complexion, etc., which are properties of the body, sensitivity or consciousness is not a property of the body.
Similarly, Vēdāntā says that consciousness is not even part of the body. Since hair, nails, skin, etc. are all parts of the body, we cannot conclude that the consciousness is a part of the body.
Having understood this, can we say that life or consciousness is generated in the body or brain, just as enzymes are produced in the body, blood is made in the body and cells are created in the body?
The answer from Vēdāntā is that consciousness is not even a product generated by the material brain. The brain cannot generate consciousness. The body cannot generate life by itself. In short, life is not a product of matter.
The first important lesson is therefore that consciousness is not a part, property or product of the body.
The second lesson is that consciousness, is an independent invisible entity that permeates the body and makes it alive. This converts chemistry into biochemistry.
The third is that this invisible independent consciousness is neither limited, nor circumscribed , nor limited to the limits of the body. It also extends beyond the body, just as electricity is not limited to the limits of the ventilator. And so, according to Vēdāntā, consciousness is limitless, dimensionless, which means that it has no height, no width, no length - that it goes beyond all that.
All these elements belong to the body - just as the length belongs to the fan blades and not to the electricity. So, the third lesson is that consciousness has no boundaries. Everything is ubiquitous or unlimited. Therefore, it is not limited by space.
The fourth lesson is that this invisible and independent consciousness will continue to survive even after the death or destruction of the body medium. Just as after the destruction of the light bulb and the light, just as after the destruction of the fan and its rotation, electricity continues to be present in the circuit. In the same way after the death of the body, consciousness continues to exist.
It is therefore a permanent principle; an eternal principle. The fourth lesson is that the invisible consciousness is not limited by time.
नजायतरमयतरताकदहनयतरानच-ननायंभतूताभततातानभयू अजो नतयः शाशततोऽयं परम णो न न nnāyaṁ हनयमानर शररर kadāci kadāci- nnāyaṁ vā bhūtvā bhavitā vā vā na bhūyaḥ.
The soul is never born, nor does itever die; nor does it become a soul after birth. For it is unborn, eternal, eternal and primitive; even if the body is killed, the soul is not.
And the fifth and last lesson is thatafter death, the surviving consciousness can neither be contacted nor recognized by us, not because it is not present, but because the medium of the body no longer exists. The consciousness that arises after the fall of the body is unrecognizable.
The principle is similar to the bulb and fan examples given earlier. We recognize electricity only by gadgets such as the light bulb, fan, etc. If they fail, we cannot recognize electricity even if it is still present.
So if we say that we can recognize this principle by putting our fingers in the socket, the answer would be that we also have to turn on the switch. Here, we can only recognize it through the switch. We all know that electricity is always present in the atmosphere, but are we constantly in a state of shock?
We can only recognize electricity when it flows in a medium and not otherwise. This is why at home, whenever we want to know if there is electricity or not, we check by turning on the light or the fan. So, in the absence of the body, the consciousness is unrecognizable but still existing.
So even after death, the Atma survives. That's why it's called Cit Rūpaḥ, which means "of the nature of Consciousness". By designating the Consciousness as "Atmā", we claim the Consciousness as "I" the Self. I AM.
2 - SAT : The Existence
We've seen that consciousness doesn't die when the body dies.
It was present in the past; it is present now; and it will be present in the future. The body comes and goes, but not this Consciousness. In Sanskrit, all that is eternal is called Sat ouSatyaṁ.
Since consciousness is eternal, it is called Sat.
This is the meaning of kālatrayē'pi tiṣṭhatīti iti sat or, in other words, trikālē api tiṣṭhatīti iti sat. Trikālaṁ means the three periods of time: past, present and future.
In these three periods of time; tiṣṭhatīti - what remains and continues to be - is neither the body nor the Mind; but it is the Invisible, Independent Consciousness.
Thus, ātmā is not only Cit rūpaḥ but also Sat rūpaḥ.
3- ANANDA: Unlimited Happiness
Consciousness, I, is not limited by the limits of the body.
I, the Consciousness, is unlimited and pervasive.
In Sanskrit, the ubiquitous principle is called Anantaḥ.
Anantaḥ or anantaṁ, means unlimited, without limit or in other words Vedāntik, Pūrṇaḥ, which means full and complete.
This pūrṇatvaṁ or unlimited, is always experienced in the form of Anandā.
Ananthā is still lived as Anandā.
Whenever our mind is full, whenever we lack nothing, we have a feeling of completeness....
Conversely, whenever we lack something in life, it expresses itself in pain.
Grief is therefore defined as a limitation and Happiness as an Unlimited.
So, Anantā means "Ananda". "I lack nothing in life."
I lack nothing in life," he says, not the body; not the mind; not the intellect (they have infinite limits), but Atma.
Atma lacks nothing.
That is why " Ananda" is Sukha svarūpaḥ: from the nature of Happiness, the deep sensation of fullness in all our spaces of Body and Emotions .
In this state, if some people asked us: "What do you want? "
Our answer would be: "I don't want anything at all because I am pūrṇaḥ, complete in myself, with myself, by myself."
OM Tat Sat - Anandi
*Contents from the Yoga and Vedanta retreats and Module 2 of the Teacher Training Course.