Prologue to Nirvana Dashakam by Shri G.V.Sastry

PROLOGUE

WHO AM “I” – A discussion

The Maslowian hierarchy of human needs categorizes all human needs into a pyramidal structure at the base of which are the Basic (animal) needs – food, water and shelter. Having got these needs satisfied, the human beings step into the next level of needs called Ego-centric needs – needs which arise from out of human ego. To satisfy these, human beings yearn to project themselves as better than their predecessors, peers/contemporaries. These needs occupy the better part the human needs pyramid. This means that most of the human beings strive to satisfy their Ego-centric needs, even if their basic needs are satisfied. For a vast majority of human beings, this effort of trying to satisfy the Ego-centric needs occupies most of their lives. However, either due to the special composition of their micro-bio-chemistry, or due to the result of their good deeds in their present or previous lives (if one believes in the carryover from the previous lives); a few human beings are not just satisfied with only fulfilling their Basic and Ego-centric needs. Not caring or minding about the physical consequences of their actions to themselves or how the world around them reacts, they concentrate on trying to realize their own innate potential. They do not worry about what such effort fetches them. Their objective is always to bring forth the very best they are capable of. This special class of needs that motivate the actions of such persons are termed as Self actualizing needs and these proudly stand at the apex of the pyramid in the Maslowian hierarchy of needs. Recognition, fame, physical prosperity / rewards etc. do not move these people. They do not covet any of these. They constantly strive to give out their best, not bothering about what these efforts get them in return.
Even as the Basic needs are met, human beings are not satisfied as explained above. At the Ego centric needs stage, while on one side their egos yearn for appeasement constantly, their inner self is still not satisfied with just this appeasement. In fact, they vaguely yearn for something else to satisfy them more deeply. They cannot put a finger on what exactly it is that is coming in way of getting full and deep satisfaction. Then a faint glimmer of a question about what this is all about, who are they, and what is this elusive thing that might brings them satisfaction; keeps playing hide and seek with their minds.
For most people, their physical existence (life) ends while trying to define this quest. For those few who attain the Self actualizing stage, the question becomes more articulatable. They start questioning themselves “Who am “I”? This starts them on a journey – first outside themselves, to locate the person or thing that can answer this question to their satisfaction. After spending a considerable time in this futile quest outside, they come to the realization that since the question is about themselves (Who am “I”?), the answer must lie within themselves. Coming this far is not so easy. It is a very long journey, involving many frustrations. Having reached this stage, a typical self inquiry goes somewhat on the lines of Sri. Adi Shankaracharya’s Nirvana Dashakam.

The series of questions that may be posed to oneself and the logical answers one can expect including the deductions based upon the Nirvana Dashakam and thoughts of other unnamed seers of yore could be typically summarized as given under:


“I” am made up of the 5 Karmendriyas (the instruments of action ) namely – Organ of speech, larynx, hands, legs and sex organs; the 5 Gnanendriyas (the sense faculties ) namely – skin, eyes, ears, tongue, and nose; along with Mind that makes these Indriyas function; taken together with the unique container made up of the 5 elements (earth, water, fire-light, wind and sky-ether)– My Body (which has a unique and individual shape and characteristics). The motive force for making this combination function is the real “I” the Atma, which is common to all animate and inanimate creations.


“I” function in this world with a uniquely identifiable physical body as stated above and a specific name given to that to identify me. “I” respond to this identification. Thus, “I” am counted as a human being and am further classified by this world as belonging to a specific sect, tribe, caste, creed or other denomination (determined mostly by my birth). “I” carry on life in this world mostly adhering to the practices and prejudices prevailing in the denomination of my birth. “I” carry on this life and interact with other beings through notions of mine and thine, developing attachments and revulsions and experience the resultant pleasures and pains. “I” am unable to forget these experiences and consequences of my interactions and hence these are leaving their permanent imprints on my mind. Such permanent imprints are called Vasanas. These Vasanas are increasing my individuality and individual desires. Those Vasanas that cannot be exhausted in one life span are causing the next incarnation to play them out. As “I” am a human being, “I” cannot avoid actions in this world (i.e. performing Karma) and the ownership of such actions, as also the resulting consequences. Thus “I” will have to reap the benefits/sufferings resulting from the effects of Karma (Punya Karma and Papa Karma – the good and bad deeds). For experiencing these results of my Karma, a microscopic body comprising of all the indriyas, mind and life is being introduced (or entering) at the appropriate time in the Ovum(egg). Thus the reason for birth as stated above is finding its fulfillment by taking the shape of a finite body. The Omnipresent “I”, the ATMA is present in this fertilized egg, as is its nature. Thus a new being is caused to be born (punarjanma); to reap the consequences of its left over Vasanas. For everybody in this world, it is natural to be born, eat food, grow, change, act in this world for individually destined time, gradually decline and get extinguished at the end of the individually determined period.
All these stages bring with them their share of elation and grief. To reflect just this predicament faced by human beings, Adi Shankara wrote in his Bhajagovindam:

punarapi janana¨ punarapi mara²a¨
punarapi janan¢ja•har¦ ¹ayana¨
ihasa¨s¡r¦ bahudu:kh¡r¦...

( Those who are born are destined to die and those who die are destined once again to enter and sleep in mother’s womb. This cycle repeats itself regularly (as we get caught up in this disease called ego). The world is full of grief, which is caused by the repetition of these cycles. )

One can question as to how we can avoid such grief. Adi Shankara said that when we know who we really are, the afflictions like pleasure and grief cannot effect us.

One can argue “Don’t “I” know Who “I” am?”, and proceed to answer that by saying “ The human body with a specific and individual name given to it is me”. But this answer does stand scrutiny of even common logic. One may ask again “ what exactly do “I” perceive as Me the individual? – The eyes, or nose, or ears, or hands, or legs, or head?” But after even a cursory examination, one has to state that while all these belong to the individual, none amongst them can be reckoned as Him.

Exploring this line of inquiry further, one may ask “Whether the body, taken together with the mind and the specific name given to the individual taken together can be termed as the real Him”. Even that does not appear as correct definition as these become the body, the mind and the name of the individual but their combination is not the real Him.

Pursuing this line of self questioning further to know “Who am I?”, one may realize that the real “I” is beyond the body, mind and the name. Then he may realize further that the real “I” is residing inside the body and causes all Indriyas and other parts of the body to work in co-ordination with each other and the mind.

The next question that occurs could be “How does the real “I” look like?” To this, one cannot have an appropriate answer, as the real “I” has no specific shape, only we may be sure of its existence by its effect.

Thinking on these lines, one comes to appreciate the fact that due to the influence of “I” on the mind, the Indriyas and various other organs and parts of the body are able to carryout their assigned and expected functions. When the influence of the Vasanas is exhausted, the “I” which makes the various organs of the body function, has nothing more to do residing in the body, and as such it leaves the body. This results in the death of the person as the signals emanating from the “I” to make the body ( including the mind ) function, cease. The remaining body is lifeless and cannot do any function and ultimately gets merged back into the five elements (Pancha bhootas- Earth, water, fire-light, wind and sky (Ether) from where it came. As the cover around the real “I” is dissolved in the five elements, only the “I” which is non-destructible will remain. This “I” has no name, but the Vedantic seers created a symbolic name for it and called it ATMA. By observing the difference between the living and dead condition of a body closely, one can realize to some extent the presence of “I” the Atma.

Having deduced to some extent the real “I” the Atma, one may like to know “Where is the Atma situated in the body?”

Although there is no incontrovertible evidence to answer this question, The Vedas postulate as follows in the Manthra Pushpam:

sa¨t¡payati sva¨d¦ha m¡p¡datalamastaka:
tasyamadhy¦ vahni¹ikh¡ a²¢y§rdhva vvavasthita:
n¢lat§ yadamadhyast¡ dviddull¦kh¦va bh¡svar¡
n¢v¡ra s£kavattanni s¢t¡bh¡svatta²£pam¡
tasy¡¹¹ikh¡y¡ madhy¦ param¡tm¡ vyavasthita:

( Atma is present in a size equal to the very sharp tip of the fibril projecting from a grain of wild rice. It is located at the tip of the flame of life (the proverbial spark of life) at the base of the heart and is effulgent like the lightning. This Atma is none other than Paramatma, the universal “I” (which is also present in all beings of the universe)

A question may arise as to how such a tiny thing causes every part of the entire body to function properly. To this, one can find an answer by comparing the effect of the Sun, who even located so far away at one single place, provides life supporting light and heat to everything situated in the 3 lokas. As noted above, the Vedas state:

“sa¨t¡payati sva¨d¦ha m¡p¡datalamastaka:……”

(From ATMA heat and consciouness are generated in the human body, and flow of these within the body enable the body to carryout the designated functions of its various parts properly. In this respect, the ATMA may be compared to the Electricity circulating in the electrical machines, enabling them to carryout their designated functions.)

Thus, “I” the ATMA is analogus to the Electric current that passes through the electrical machines. One may inquire whether the ATMA is present anywhere else also (other than the human body), and may intelligently infer the answer to be an emphatic yes. Like “It” is present in our body and causes it to carry out all its functions, “It” is also present inside and outside everything, all over the Universe and causes all things to carryout their respective functions.


While one may concede that the ATMA which is in one’s body is the real “I”, it may be difficult to accept the ATMA in other bodies also as “I”. But, on a further contemplation in light of the postulation in the Vedas that the entire universe is filled with ATMA; it appears that it is we the human beings that have tried to fit the ATMA inside the perimeter of our respective human bodies calling it as AHAM (the Self), due to our narrow minded thinking. Viewed from this limiting point of view, AHAM, the “I”, the ATMA in each body may look separate and different. Since we are looking at the ATMA with differentiating eyes that can only see the physical features, we try to calibrate our experience of the ATMA by bringing in the concept of ME, YOU and HE (The 3 purusha bhava – first person, second person and, third person). As this differentiation, the AHAM; got universally adopted by all human beings, it became the root cause of all the pleasures, pains, births and deaths; people experience in the world.

Is it not a fact that the waves that rise from the sea are no different from the sea? When we see a shape form from the level of the sea due to the action of the wind, we name it as a wave, and further differentiate the waves according to their height above the sea level, as big waves and small waves. All the while, the whole thing has been nothing other than the sea.
Similarly, when the entire universe (Everything, everybody in it) is filled with one ATMA, we are thinking that the ATMA inhabiting each of these is different. To call the ATMA in the different bodies by the names of different individuals, and then introducing differentiating concepts such as Mine and Thyne during the transactions between individuals appears unwise. If we avoid concentrating on our perishable bodies and instead, concentrate on the imperishable ATMA within; all the bodies in the universe will vanish from our vision. Then we will realize that the ATMA that is left is just one single common entity. Then there will be no individualization of the ATMA (Ahankara), and just as the waves get merged into the sea, the individual ATMA gets merged into the Paramatma (The universal being). In fact, the ATMA is nothing but PARAMATMA. With gaining of that knowledge, all the differentiation goes. When there is just one real entity and no other thing is present, on whom will we bestow affection and whom do we abhor? When there are no individual bodies, there is no question of births and deaths. When it is separated from the ATMA, there is no existence for the mere body. Thus there will be nothing but ATMA.

Realization of this truth is called ATMA SAKSHAATKARA (The Realization of one’s true self). That stage represents the full freedom from entanglements, attachments and their consequences of pleasure and pain and is the real Bliss (Sat-Chit-Ananda, - Mukti).

The means for attaining that stage is through GNANA (discerning knowledge). As we practice acquisition of GNANA; gradually our concentration on the physical body gets reduced and we obtain Mukti in this world itself. The physical body will gradually deteriorate and after the influence of the Vaasanas is exhausted, it will disintegrate. This stage is called Videha Mukti (Getting rid of the physical body)

Shri Adi Shankaracharya wrote the Nirvana Dashakam, to elaborate and explain the aforesaid concept.

Acknowledgements by author Garimella Viswanatha Sastry

Acknowledgements

I derived the basic inspiration for writing this booklet from Adi Sankaracharya’s Nirvana Dashakam in Sanskrit translated into Telugu by my late father Sri. Garimella Veeraraghavulu. I wish to express my deep appreciation to my father for the ideas conveyed in that booklet he published way back in 1978. These have to some extent satisfied my curiosity about Who am I, what brought me here on earth and what causes everything in this world and universe.

I was also inspired by Thomas Paine’s philosophies and contributions in the formulative stages of American independence. I got special inspiration from his book The Age of Reason, which encouraged my liberal thought process. I would like to acknowledge his great contributions to both USA and France in the 18th century and his lasting liberal influence on philosophically minded persons all over the world.

Last but not the least, being a student of the management sciences, Abe Maslow’s writings and his Hierarchy of Human needs had a lasting influence on me. I found this thought process aptly fits one’s quest for his True self. My sincere gratitude to him for inspiring me.

Garimella Viswanatha Sastry
West Marredpally,
Secunderabad, 500026
India

December, 2007

Nirvana Dashakam

I am G.Viswanatha Sastry, author of "Sri Shankaracharya's NIRVANA DASHAKAM"; an English translation of the Sanskrit verses.
I would first of all suggest that Dr. Murali Vedula post the the above booklet in his blog so that the same can be read by the bloggers and his comments on it can be understood by them in proper context, before they can add their own thoughts/comments on the subject.
G.V.Sastry
Jan. 22, 2008

Limit on eternal error

“The goal of science is not to open the door to everlasting wisdom, but to set a limit on everlasting error” Galileo in Galileo by Bertolt Brecht

The above taken from “Brain-Wise: Studies in Neurophilosophy” by Patricia Smith Churchland. In the same book, in the introduction she says “Bit by experimental bit, neuroscience is morphing our conception of what we are.”

“Consciousness, almost certainly, is not a semimagical glow emanating from the soul or permeating spooky stuff. It is, very probably, a coordinated pattern of neuronal activity serving various biological functions. This does not mean that consciousness is not real. Rather, it means that its reality is rooted in its neurobiology. That the brain can come to know such things as these, and in particular, that it can do the science of itself, is one of the truly stunning capacities of the brain.”

I appreciate Mavaiahgaru’s sentimental attachment to revered scriptures and collections of slokas. However, gone are the days of sages wearing the mantle of philosopher-king. Adi Shankara is not the only one who can pontificate on the topic of “Who am I?” As scientific thinking people, all human beings have a right to examine this question in their own context. Indeed, Usha can take the questioning further to “Why do I exist?”

On the other hand, looking back to the 1960s, the idea of wireless communication had not taken root. We now have ample proof of wireless communication and can conceive of an Atma that connects all human beings through some biologically determined neural network. The soul could be part of a larger system of wireless neural connections that our knowledge of neuroscience cannot yet prove to us.

The reason for revering Adi Shankara and those of his ilk is perhaps in the belief that they have made the correct leaps of intuition in their understanding of our Atma. We do not yet have physical proof of his understanding but his words have endured because they have resonated with other human beings for centuries. But I cannot help worry that it is a limitless everlasting error that has been handed to us through the eons.

Starting the dialog about Nirvana Dashakam

My father-in-law, Sri Garimella Viswanatha Sastry garu, recently wrote a booklet about Adi Shankara's "Nirvana Dashakam".  I have read his writing with considerable interest and have started to think about the concepts described with deep reflection.  My goal of this blog is to encourage dialogue between some of us family members.  Other viewers are welcome to read these postings however they will not have the complete context of this string of discussions.