Sharing My Knowledge on Vedanta – Bondage

The study of Vedanta removes the veil and helps us to recognize that ‘I’, the Self, which is not affected by the maya and do not want us to be like a cocoon, getting caught into this web of samsara!

Jiva-Bhava

The ‘Self’, paramatman is declared in Vedanta as limitless (of space, time and object) and void of differences (gender, color, dimensions) but the limited perception of oneself in Vedanta is called jiva-bhava. I experience the ‘Self’ in this flesh as being limited by the space where I live, the time I live with reference to my body’s existence and see myself as different from the other objects that come in contact with in the outside world. This perception is Jiva-Bhava in Vedanta.

Three types of limitations

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

Spatial Limitation: The ‘Self’ is all pervading but in ignorant state, I say that ‘I am in such and such place’, ‘I am at work’, I am at home’ etc but in reality we have no boundaries and we are everywhere. This way of considering oneself as a speck in the cosmos is spatial limitation.

Temporal Limitation: The ‘Self’ is nitya, eternal – is never born and never dies. Again due to ignorance, I limit the self between the time this body is born by the grossification of tanmantras and dissipates into the five elements at the time of death. This perception of limiting one within a time frame is temporal limitation.

Objectival Limitation: The ‘Self’ in me is the same as the ‘Self’ in every other being and objects outside of my physical body. The Self if all pervading, One appearing as many but due to not knowing this, I experience myself different from other worldly objects. The perception of seeing oneself as different from others is objectival limitation.

Three types of differences

Our mind perceives three types of differences, also knows as bhedas in Sanskrit. They are:

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

Sajatiya-bedha: This is the difference between the objects of the same species like a man and a woman, between two men as to their height, weight etc.

Vijatiya-bedha: This is the difference that the mind sees between two different species like a man & an animal, and between two animals like a rat & a cat or a snake & lizard.

Svagata-bedha: This refers to the difference that the mind sees within an object like the arms to legs to eyes and ears in a man or animal body.

Results of bondage as described in vivekachudamani

Sankaracharya describes the meaning 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 (immobile) in all three states of sthula, suksma and karana sarira without the support of Atman. Due to the ignorance of the knowledge of the ‘Self’ one tends to believe that the Atman is anatman ie the Self is gross, subtle and causal body, which leads to 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 cause of bondage. Just like with the ignorance of the waker self I dream of myself being the dream self, as being something that I am not, so too in this life we’re all in a dream state without knowing our true Self. The ‘Self’ is Sat-Cit-Anada but we cling on to everything that is perishable. Due to this attachment to the impermanent, suffer, grieve and disappoint seeking for happiness in them when we’re the source of happiness.

3. Bondage is the cause of birth & death: The Self is ever present and has no beginning or end but due to the misapprehension, we project the birth & death on the ‘Self’. We also experience the temporary pleasures of pain & pleasures causing the cycle of birth & death due to not knowing the nature of the true Self.

4. Due to bondage one considers the Self to be the unreal, body to be real and nurtures it: When we consider this body to be real, we nurture it in every possible way and become a servant to this body’s needs. This is an act of slavery due to the misconception that this body is real and the ignorance of the nature of the Self. This body is mithya- unreal, perishable and is an instrument to experience the world, purge papas and realize that the ‘Self’ is real, ever present, Bliss.

5. Because of Bondage one becomes bound like a silkworm in its cocoon woven by its own thread: The individual becomes bound to samsara (maya) by creating his own bondage as a result of believing that the anatman is the atman. He metaphorically compares the life of a human to that of a silkworm, which binds itself to its cocoon by creating the web with its own saliva. Once the misunderstanding that ‘I am the body’ arises, then we tend to cater to the multitude of demands of this body, conditioned by them and all the energy, intelligence and capacity gets shackled and fails to bloom to express themselves fully. (This is all due to the ignorance of the ‘Self’ and the misapprehension of the non-self to be ‘Self’)

Characteristics of ‘Baddha’ as described in jnana-sara

An individual who is under the powerful grip of bondage is called ‘baddha’ or a ‘bound person’ says Swami Tejomayananda in his composition ‘jnana-sara’.

He defines a baddha as, ‘One who has the identification with the body, attachments to objects, doership to actions, and a sense of reality of this world is alone bound and is ever unhappy.’

Further analysis details a baddha is

– the bound person thinks and talks only with respect to the anatman, especially when he feels immobile due to old age, not able to hear or see because he is ignorance of the Self and identifies with his physical body, mind, intellect as the ‘Self’. ‘Self’ is not deficient of anything. Self is whole, permanent, ever present ever existence Bliss.

– the bound person assesses his progress in terms of material comforts alone. Such people pray to the Lord for their material gains. 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 beginning & an end and therefore impermanent.

– is bound by the sense of doership. Since he identifies himself with the body, mind & intellect, he feels that the Self is the doer of all. He thinks the ego is the Self and therefore attends to the needs of the ego through all his desires & actions. This escalates his cycle of birth & death. The body, mind, ego and intellect cannot operate without the power or illumination of the divine Self in all of us. The entire anatman exists in the ever-pervading paramatman.

– Another characteristic is that the baddha considers the world to be real, together with the joys & sorrows of the world (ups & down of the experiences). If only he realized that the world is unreal and maya, he would be in equipoise and not be elated or unhappy at each experience. Swamiji affirms that the sorrow is the symptom of ignorance & the very signature of bondage.

The ‘Self’ present in all of us is not the doer or the enjoyer. ‘Self’ also called ‘Atman’ is the mere witness. The ego is the doer and enjoyer. We need to realize the ever present, eternal ‘Self’ that animates this body. Except this ‘Self’ everything is temporary.

Vedanta does not say that you should not aspire for wealth but suggests not being greedy and be lured by the material gain as they are only temporary. Instead emphasizes to recognize the presence of eternal ‘Self’ in us and to hold steadfast to the ‘Self’ alone for consistent inner peace as we interact in this ephemeral world.

Man of wisdom is ever aware of the world to be unreal and he is not affected by any of the things happening around the world. He is firmly grounded, part of the world and yet apart from the worldly situations.

My father who held a very high position in federal bank once said to me and the words still resonate in my ears, ‘just do your duty and don’t expect anything in return’. He was a man of wisdom.

I like the statement by Swamiji Chinmayananda, ‘Don’t take life seriously’ how true!!