Excerpts from Brahma-Atma Vidya

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