The following is
a transliteration of excerpts from Brahma-Atma Vidya (Volume 1, pages 13-16) by
Sri Ramen Basu.
Many words have
been delivered in and through the deliberations on the Existence Absolute (Satprasamga). The importance of those words has been
expressed in and through some special phrases of inner significance. Science thereof is the metaphysical Science
i.e., the Knowledge of the underlying Essence or Reality (Tattva Vijnana).
Based on different topics of discussions, the lively expressions and unfoldings of
this metaphysical Science have manifested in unending stream in and through
this life. Verily its central fulcrum,
meaning the Substratum or the Essence of essence is I-Reality (Ami-Tattva).
This I-Reality is the origin of the complete Science of Vedanta or the standing
ground thereof (Pratisthabhumi), called the Existence Absolute.
Spiritual
Scriptures (Adhyatma Shashtra) i.e., Philosophy (Darshan), Science (Vijnana)
and the Sustaining Principle (Dharma) all combined make One without a second
Reality (Advaya Tattva). This One without a second Reality is the Supreme
Reality, the Brahma-Atma Vidya, that means in which, from which, for which, by
which, with which whatever is expressed or manifested are self-evident, spontaneous,
self-perfect and self-effulgent. Verily
That is indivisible Absolute Whole, eternally non-dual, self-revealed, self-evident,
profound Saccidananda (Saccidananda Ghana) I-Reality, Pure I (Ahamdeva), Supreme
Personality of Godhead Absolute (Purushottama) or I-Reality (Ami-Tattva) —
Substratum or Being of all realities and information. Whatever has been revealed in the name of
Brahma-Atma Vidya, in the beginning, in the middle and in the end is this
I-Reality ever-present in all respects of ideas and consciousness, in one’s Own
Consciousness or Self-Consciousness.
Never any sinful action or exception thereof does occur.
Whatever
manifests or gets expressed on the bosom of Reality Itself is verily the
identity of the Reality. But in accordance with the style or pattern of
manifestations in It, as per their mutual relations, some variations or
transformations get expressed in forms, names and ideas or moods. All these happen
in and through the qualities (Gunas) and attributing adjuncts (Upadhis) of the
manifesting-power.
The relation of
Being and becoming remain identically conjoined in each manifestation. Witness
to that is the I-Reality (Ami-Tattva) or Absolute I (Paka Ami). Therefore,
whatever is experienced and not experienced, within and without in life, the
play of Consciousness or Awareness lies hidden in all the prior and posterior manifestations
in this intervening space between the affirmation and negation. This Awareness
is again abounding in I and I verily is again full of Consciousness— both
verily are the dramatic performance of I-Reality. Significant part of this I-Reality
is the sense of individuality or the ego-I. Since the sense of individuality remains
more associated with qualities and attributing adjuncts, it is called the ego.
By this ego-consciousness is meant the mixed consciousness or the admixtured consciousness.
The use of names, forms and ideas is more in admixtured consciousness. This pragmatic part of life is called mine-consciousness.
Diversities are predominant in mine-consciousness. As a result, One Consciousness
or I-Consciousness is used part by part in a sense of separateness.
One Consciousness
or Even Consciousness is always verily I-Consciousness and the dual
consciousness or plural consciousness is mine-consciousness. Since this use of
duality in life is more, hence worldliness or worldly life is possible. Worldly
life means the use of I-Consciousness in association with the attributing
adjuncts of diversities and pluralities. Again, when all those are used in One
Consciousness or one’s Own Consciousness, then it becomes divine or even Existence
(Samasar). I is predominant in divine or
even Existence, my or mine is less predominant; in worldliness mine is predominant,
I is less predominant. Each life remains associated with the consciousness of I
and mine. In mine-consciousness the game of life is a den of enjoyment i.e.,
the use of names, forms and ideas by the senses of body, vitals, mind and
intellect. Many lives elapse remaining engrossed in the state of enjoyment. Finally,
one becomes aware of the mystery of enjoyment in and through the grace and
instructions of Sadguru. Consequently, enjoyment ceases. In the early stages,
instead of the use of mine-consciousness if Thou and Thine Consciousness is
used, then the distortions or changes of mine-consciousness reduce. When this
process of reduction reaches a stable and steady state, then the influence of
pure indivisible One without a second I-Consciousness reflects in Thou and Thine
Consciousness.Then reveals one’s Own Consciousness, Even Consciousness or One
Consciousness in that life. When life plays in this One Consciousness, then
the Pure One without a second, I-Consciousness i.e., the True Nature of Absolute
I-Consciousness reveals.
The way this
topic has been elucidated in and through specific deliberations on different
days in an easy-to-understand fashion, are the three chapters of life. First one
is the life with the idea and consciousness of mine predominating I i.e.,
I-mine and mine-I predominates. Second one is the life with the idea and consciousness
of Thou-Thine and Thine-Thou or the I of Thine and the third one is in the
Consciousness bereft of mine and Thine, only One without a second I.
Consciousness by which these deliberations are realized in the heart has been expressed
as One without a second Own Consciousness or Self-Consciousness.It is
differently called Self-Conscious Awareness (Swanubhuti) or Knowledge of
Knowledge.
Self-Conscious Awareness
is Self-Consciousness i.e., Own Consciousness, one’s Own Consciousness, Atman-Consciousness
or Consciousness of Consciousness (Brahman/Atman-Consciousness). Manifestation
or reflection of Consciousness is intellect. The manifestations of intellect
are mind, ego and mind-stuff; the manifestation or reflection thereof are
senses and vitals along with its object of knowledge and the rest i.e., the
outer forms and names. In simple words, whatever is experienced outwardly in
life by sense-perception are the manifestations of mind i.e., outer names, forms
and the rest. Inwardly, in association
with intellect and mind occur the manifestations of idea which are names,
moods/sentiments and the rest. Since all are realized at the core of the heart
in Self-Consciousness or one’s Own Consciousness, it is called Self-Conscious
Awareness. There are two aspects of Self-Conscious
Awareness — one is at the center and the other one is Transcendental and trans-Transcendental.
There are two aspects of experience also— one is the innate nature (Swabhava)
within and the other is the idea of innate nature (Swabhaver Bhava) i.e., the
sense objects and the rest. The use of the mind and the senses is called
nescience (Avidya) i.e., the outer part of mine-Consciousness is nescience; the
use of spiritual conscious nature (Vidya) is attached to the inner part and the
central part, the use of Divine Knowledge (Para-Vidya) is in the Center and in
the Transcendental Consciousness i.e., Self-Consciousness. I-Reality i.e., Ami-Tattva remains present as
the Witness in all cases.
All uses in life are
verily the novel sportful dramatic performance of I-Reality on Its very own bosom.
That is ever-perfected in One without a second I-Consciousness only. Any
experience of dual-Consciousness or diversified Consciousness is the inference-based experience
of the special part of I-Consciousness.
Inference is the nature of the mind and the senses. The mind, intellect,
ego and the rest are differently called inner sense. In life, based on the
inner senses or inner instrument, the use of nescience (Avidya) occurs
associating with the outer senses. When
this inner instrument is used independently by the inner senses without associating with the outer ones, then
there is predominant expression of information within the lively expressions
and unfoldings of the Reality in the Central Consciousness and the
Transcendental Consciousness i.e., in Self-Consciousness. Since there are no
qualities (Gunas) and attributing adjuncts (Upadhis) in the Consciousness
Itself, no perception of differences or separateness is experienced within That.
That is the characteristic of one’s Own Consciousness, Even Consciousness or
One Consciousness. There is dearth of information therein, only the lively
expressions and unfoldings of the Reality occurs naturally.
When in all sorts
of consciousness in life Reality is predominant, then that is One without a
second Consciousness (Advaya Bodh), one’s Own Consciousness, I-Consciousness.
Again, when information is predominant, then it is dual-consciousness,
diversified consciousness, mine-Consciousness.The mystery of both the consciousness
is very unintelligible. It is not easily understandable to all in and through
spiritual practices (Adhyatma Sadhana). That is why, most lives follow the glory
and importance of dual consciousness. It is not wrong, but only a special
chapter of life. Its culmination or goal is the One without a second Reality
(Advaya Tattva) or the Consciousness of Real I (Paka Amibodh). In the
Consciousness of Real I, the Science of the Reality (Tattvavijnana) has been
expressed in the language of Self-Conscious Awareness keeping the prior and
posterior relation intact, in and through various deliberations on the Supreme
Truth in such a way that it is easily understood despite all kinds of
differences and contradictions in the beginning, middle and end of life.Some mystical
parts of these deliberations have been collected and are being published as
Brahma-Atma Vidya like the worship of river Ganges by the water of Ganges.The
words of I-Consciousness by the I-Consciousness are ever-perfect, ever complete
and are verily based on the Reality; Real I or the Absolute I is the Witness
thereof. Without Witness there is no witnessed i.e., without Absolute-I or
Atman-I none of mine-consciousness i.e., non-self, is possible. But without the
non-self mine-consciousness, Atman Self I-Consciousness is self-perfect, self-evident,
self-effulgent; the inner essence of all Vedantas, the One without a second
Consciousness or Absolute I. The great sages (Rishis) of yore with their Vision
of third eye (Rishi-Drishti) have called That at some places Consciousness of
Reality (Tattva-Bodh), somewhere they have expressed it as Brahman-Atman
Consciousness, somewhere they called it Supreme God Consciousness (Parameswara-Bodh)
etc. By the wrong use in life the
mystery of all that has got covered, some are also lost at present. By
all egoistic efforts it is not becoming possible to uncover and rescue them.
Whatever is being
discovered, experienced and publicized in the areas of philosophy, science and
religion are information-based, not Reality-based i.e., special part thereof; it
is not the identity of the indivisible Absolute Itself. That is why, whatever
have been revealed in and through this life, all those are the Science of One
without a second Reality (Advaya Tattva) i.e., Science of the Absolute I (Paka
Amir Vijnana) and nothing else. The language in which this Science of
the Absolute I has got revealed in and through these lips is independent of the
customary conventional language or completely different. These words cannot be
understood by the ordinary intellect. Intellect has to be schooled, refined and
purified, otherwise if the Supreme Consciousness is brought down to the level
of the intellect, it no longer remains the Supreme Consciousness, then it comes
in the category of intellect. The boundary of intellect is from the gross body
up to the unmanifest or the deep sleep state i.e., up to the circumference of
nature (Prakriti). Beyond or above that is Purusha — the Pure Consciousness
Itself, the Absolute I. Intellect is the merchant of the form, name and idea;
it cannot enter the realm of Pure Consciousness. In order to enter the realm of
Pure Consciousness it has to be free from all its demerits and merits i.e.,
discarding or shunning the mask of
demerits, merits and attributing adjunct or leaving and abandoning the
masks of names, forms and ideas, it has to proceed taking the passport of
spiritual discrimination and dispassion.
Spiritual discrimination
and dispassion do not develop without Satsamga or the company of the saintly
personage for a long period of time. To acquire the passport of spiritual
discrimination and dispassion, all barriers and impediments have to be burnt
through arduous penance. For that reason, ‘this One’(pointing to Himself) has arranged
for a passport. After attentive and mindful listening to the words uttered from
the lips of ‘this One’ for a long period and then the inner significance or
essence of these words have to be practiced in all uses of life within and
without in One Consciousness, all-even Consciousness or one’s Own Consciousness.
This practice is to accept and embrace all in one’s Own Consciousness
(Apanbodhe Mene Maniye Chola). Then the ego-I would easily reach the abode of
the Supreme Consciousness i.e., the abode of the Absolute – I without any ticket
and without any impediments. The easiest and the all-effective dexterous way to
use this Science of all-acceptance and all-embrace (Mene Maniye Cholar Vijnana)
has been presented for one and all as a free ticket to the non-dual one’s Own
Consciousness in and through the deliberations of ‘this One’.
The language and pattern
in which the inner significance and essence of the non-dual divine Self-Reality
which is full of I has been expressed shall remain effective for many thousand
years to come. Knowing that it is not possible for the conventional religious
science and religious practices, the Supreme Self (Paramatma) has presented this
Science of Self-Consciousness as the gift of love for one and all. Those who
will accept, embrace and use It in one’s own Consciousness, this Science will
become One with the user’s own Self. Verily this One statement has been repeatedly
expressed to one and all that ‘this One’ has made you listen only to the words
revealing the Reality of the Absolute I (Paka Ami Tattva). You will reap the
harvest of gold if you make right use of the subject-matter that you heard i.e.,
the direct Experience of one’s Own Consciousness will be awakened in the heart.
Brahma-Atma Vidya is an example of that only and the Real Identity thereof. Its
first wave (volume I) is being published, volume II will follow at a later date.
The words and science on how to be established in the realm of
Self-Consciousness leaving the world of ideas or emotions, have been compiled
in the present treatise of Brahma-Atma Vidya. Leaving the ego and meum of
pedagogy, the bigotry of doctrine and the perversity of the blindness of
religion if one uses these words in life accepting it as the Grace of Sadguru
in one’s spontaneous natural Consciousness (Sahaja-Bodhe), then the inner
significance of each word of this treatise shall reveal in the form of one’s
Own Consciousness. Many words are not needed; whatever has been said to you all,
simply accept and abide by that. I is
ever-perfect in I-Consciousness and the idea of mine doesn’t exist in
I-Consciousness.Real I reveals about Itself — the Identity of I is the Indivisible
Absolute only, the Consciousness that is full of I and the I that is full of Consciousness
(Amimoy Bodh, Bodhomoy Ami).
SRI SRI BABATHAKUR
Submitted at the lotus feet of Sri Sri
Babathakur
