More from our series “Wisdom of Sri Gajanana Maharaj of Nashik”
Once a gentleman who had a long conversation with me, said, “Maharaj, you have explained to me the meanings of avyakta, samadhi, dhyana, prarabdha, sanchita, and kriyamana. I have been enlightened on these subjects, and have clearly understood them. I know Sri Jnaneshwar has said that all skill and all arts are useless. There is only one thing: that is jnana (knowledge of the Self).
“I have not clearly understood what is really meant by Atmajnana (knowledge of the Self), Atma Sakshatkara (realization of the Self), and spiritual progress. I know that all things cannot be properly explained by mere words, or wordy explanations so as to carry conviction beyond doubt. Still, words seem to give at least an approximate idea of the thing, though they may fall short of carrying absolute conviction with them. Lord Sri Krishna has said, ‘Oh Arjuna, all actions are useless without the knowledge of the Self.’ Please explain the matter in a way that I can easily understand it.”
Myself: “You have put a very nice question. I like your questions. I shall try to explain the matter as best as I can. But why should I take the trouble for nothing?”
The gentleman: “If I understand the matter thoroughly, I shall by continuous repetition of the Soham mantra, with your grace, obtain the knowledge of the Self. Will this satisfy you?”
Myself: “All right. Just see. If a sadhaka thinks that seeing of divine visions is the ultimate goal, that it is Self-realization, that he has attained the highest stage, and nothing further remains to be done or achieved, it is sheer ignorance on his part. Because as long as there is duality, the flow of pain and pleasure continues unabated, and everlasting happiness is as far away as ever. If you think carefully, you will see that whatever is seen and heard is bound to disappear. But the knowledge of the Self is permanent and imperishable. Seeing of lights or visions and hearing of divine sounds, do not indicate the achieving of Atma Sakshatkara. To realize that the One Eternal Being on which these visions and sounds play and move is none other than our own Self, is the real Atma Sakshatkara. To be one with the everlasting Being is the real Sakshatkara.
“When a person attains this oneness, his mind entirely becomes devoid of sankalpa (desire) and vikalpa (doubts), and it becomes absolutely indifferent. It goes beyond pleasure and pain. Actions are then automatically performed according to the prakriti dharma (promptings of nature). He becomes absolutely fearless, and is entirely devoid of egotism. When this state of mind is attained, then only can it be said that there is Atma Sakshatkara or Atmajnana. He is, as it were, merely sporting as a child while doing any actions. He is entirely detached from them. This is what is known as Sakshi Awastha (the state of being merely a witness of one’s actions). Progress means the gradual attainment of this state of mind. We can ourselves get a clear idea of our progress. There is no necessity to ask anyone else about it.
“In that state, although passions may be there according to the original nature of the aspirant, still the passions come and go automatically, without taking effect in the form of wrong actions. Right actions are naturally and automatically done. This state is known as Atmajnana. When this stage is reached, never-ending bliss and peace are attained. This is what is known as the sahaja state. This is merely another word expressing the same idea as Atmajnana. Merely defining Atmajnana, Brahmajnana, bliss, or samadhi is of very little use.
Characteristics of an Atmajnani
“In short, I wish to emphasize that he who has no attachment for worldly objects, who is perfect, has completely controlled his senses, and whose mind is entirely devoid of any desire of sensual pleasures, who remains in the world but is, as it were, out of it–because of his entire detachment–he alone obtains the sovereign kingdom of everlasting atmic bliss. He becomes one with Soham, and obtains the real grace of his sadguru. His mind is pure like the water of the Ganges, which moves in its course purifying all who come in contact with it. All bad thoughts entirely disappear, and his actions are quite naturally done. He is externally, as well as internally, quite calm and at peace.
“In this stage, it is difficult to distinguish him from other ordinary persons. In this stage, he naturally attains the power of knowing the past, present and future. He becomes a Trikalajnani. With all that, he never tells others of what is to happen, nor does he make use of this knowledge for his own benefit. It may happen that his words may at times be prophetic, but this takes place automatically. Never, never does the Atma Sakshatkari (i.e. one who has realized his soul) tell others of their past or future on his own initiative. In this stage he sees Brahman in all things; in other words, he is entirely immersed in the experience that everywhere there is nothing but all-pervading joy and bliss. His joy and peace are not dependent upon anything else, and hence they are everlasting. They are not disturbed under any circumstances, however adverse. His experience tells him that he himself has taken the form of the biggest as well as the minutest things. This is the real meaning of Soham. This is the real Atmajnana. Without this Atmajnana, all actions are useless. This is the meaning of Sri Krishna’s words.
“With these words I stop and enter into the deep and changeless love and joy of the ajapa japa of Soham.”
For unknown words, see A Brief Sanskrit Glossary on our website.
You can also read Soham Yoga on our website here.