SELF-RELEASE

Bondage and release highlight the struggle between the entrapment of Atman, or Self, within material existence and its potential for liberation. This cycle reflects the impact of actions and desires, with bondage stemming from Avidya, or ignorance. Conversely, release is realised through self-knowledge and self-realisation. It elevates one to freedom from the repetitious Samsara chakra, or cycle of birth and rebirth and ultimately understanding one’s true nature. The mind alone is the cause of bondage, as well as liberation, asserts Amritabindu Upanishad (2). The mind is the entire set, explains Acharya Prashant, the whole universe of objects that the ‘I’ has a relationship with. It does not encompass everything that exists in the universe. One does not have a relationship with everything. However, anything with which one develops a relationship becomes part of the mind. The ego is just an object untouched by the self. But the moment the object is touched by ‘I’, it becomes vishay, or mind. And the mind is an accumulation, a congregation of objects that it is in relationship with. The mind, in order to get rid of such entrapments, must endeavour to strive for self-discipline, dispassion, discrimination, and detachment through inculcating virtues of truthfulness, forbearance, humbleness, transparency, and honesty as ways of life. The Amritabindu Upanishad (20) says that like the butter hidden in milk, the Pure Consciousness resides in every being. That ought to be constantly churned out by the churning rod of the mind.

1. Outline: 

Brahman, or Cosmic Self, of infinite manifestations, according to Yoga-Vasistha (2.10.11), exists by itself; it passes through and supports the whole in the form of vacuity and understanding and as light to all living beings. Nevertheless, the Samsāra, or the world of birth and death, created by the creator, becomes entangled in an incessant round of the perpetual perceptual wheel of despair, miseries, birth and death. All the living beings are subjected to this cycle as they are ensnared by their destiny. The term "destiny," as stated in Yoga-Vasistha (2.9.4), highlights the advantageous or disadvantageous outcome resulting from the completed actions of an effective endeavour. Yoga-Vasistha (2.9.4) asserts that all the diverse goals individuals may have once harboured in their minds ultimately become their acts. In subsequent lives or generations of sentient creatures, we refer to the strong and unchanging resolve of an action from a previous existence as destiny. Consequently, Yoga-Vasistha (2.9.2-2.9.24) insists activities of all sentient beings align with their inherent natures, and human actions correspond to their desires; desire is synonymous with the mind, which is identical to the human soul. Maharshi Vasistha (Yoga-Vasistha, 2.10.3-2.10.24) urges Sri Rama to expend effort in subjugating the deceptive senses from veiling Atman. Propositionally, it is intertwined with suppressing worldly concerns and preparing oneself for self-discipline, discrimination, equanimity, forbearance, and detachment in the pursuit of truth. The exit To extricate oneself from the cycle of despair, suffering, birth, and death is to unveil the veil of ignorance through self-knowledge, culminating in self-realisation. According to Yoga-Vasistha, the prerequisites for self-knowledge include abstinence, generosity, and truthfulness, which lead to self-realisation. Happiness is achieved by the annihilation of ego-centric self-knowledge, culminating in the the realisation of Self to transcend the Samsāra chakra (cycle of birth and death).

2. Scriptures

Mind is the prime mover of bondage in this world and of liberation from this world, declares Amritabindu Upanishad (1-5) and Yoga-Vasistha (3.100.39-43). Amritabindu Upanishad elucidates that the mind of the pure is desireless, whereas the impure is full of desires. Attachment to sense objects leads to bondage, and detachment leads to liberation. When the mind, with its attachment for sense-objects annihilated, is fully controlled within the heart and thus realises its essence, then that Supreme State is gained. The mind should be controlled to that extent in which it becomes merged in the heart. This is Jnana, or realisation, and this is Dhyana, or mmeditation; also, all else is argumentation and verbiage. The false desires, according to Yoga-Vasistha (3.113.1-2), which continually rise, are as the appearances of false moons in the sky and should be shunned by the wise. They rise, Yoga-Vasistha (3.113.3) explains, in the minds of the unwise amidst their ignorance; but everything which is known only by its name and not in actuality cannot have its residence in the minds of wise people.There exists (Yoga-Vasistha, 3.113.4) nothing real or unreal anywhere, except the only true essence of God; and there is no reality in anything, whether existent or non-existent, all of which are mere creations of our shadowy ideality; therefore, no imputation of any shape or figure figure should be given to the eternal, boundless and pure spirit of God. Yoga-Vasistha (3.67.1-3.67.82) elaborately teaches that there are two causal principles related to the individual soul: its predestination from prior acts and volitions, and its later free will. These branch forth severally into the various causes of birth, death and existence of beings. ....

..... While there exists Ātman (Self), to what do we apply the term ‘I’? Where is this delusion in mind? To whom is it due? How and when did it arise? How can we apply the term ‘I’ to the body visible to us? As the body is inert and ignorant, therefore the term ‘I’ cannot be applied to it. Again, can the term ‘I’ be applied to the ten organs which vitalise the body? No, like a tile which is moved by a rod, the ten inert and separate Indriyas (sense organs) are moved by the flitting mind. Can the term ‘I’ be applied to the Manas (mind), which agitates, with its power of Sankalpa (operation of thought, desire, imagination), the organs? No, since even the Manas (mind; the thinking faculty) is inert, being goaded on to action by the certainty of Buddhi (intellect), like a stone flung from a sling. Nor is ‘I’ Buddhi (intellect), as it is in turn galvanised by Ahaṃkāra (egoism or self-conceit). Nor is it the baneful Ahaṃkāra that galvanises Buddhi, as it is the inert state of Jīva (the higher ego). Once more, can ‘I’ be applied to Jīva (individual soul with ego), which moves Ahaṃkāra? Being of the nature of actions and Prāṇa (vital energy; life-breath; life-force), it rests in the heart and there enjoys the bliss of Pratyagātma (inner Self). Hence, Jīva is not ‘I’; thus, I have now learnt through this enquiry that what renders Jīva blissful is Ātma, the true Jñāna (knowledge; wisdom of the Reality or Brahman, Absolute). Such a Jñāna will never be deemed by objects but will ever become clearer and clearer. My own Jīva exists only through Ātmic reality, the eternal Jñāna. Verily the state of Jīva, which gets ensnared by objects through Jñāna, may well be likened to that of water standing in a deep pool or an odour wafted by the breeze. This Jñāna power, ensnared by the perception of objects which are illusory and composed of Tamas (ignorance, inertia), becomes besmeared and consequently inactive: hence, the present Jīva (individual soul with ego) is oblivious of its true state, like heat in a copious supply of water. Thus does the true Chit-Shakti (power of intelligence) become the Jiva, and, having become unreal and Tamasic (ignorance, inertia) through longing after objects, cognises again its true state through Ātma-jnana, or self-knowledge.

In the Upanishads, self-release from bondage is achieved through the realisation of Atman, or Self, which is an essence of Brahman, or Cosmic Self, the One and Absolute Existence. This realisation involves understanding that Atman is not separate from Cosmic Self, thus transcending the limitations of the ego and the Samsara chakra (wheel of birth and death).The Upanishads teach that Atman, or Self, is eternal, unchanging, and pure consciousness. It is distinct from the physical body, mind, and ego, which are impermanent and subject to change. The realisation of Atman is one with Brahmān, or Paramatman (Supreme Self), or Cosmic Self. Brahman is the ultimate reality, the absolute, and the source of all existence. The Upanishads demonstrate the ultimate unity of Atman and Brahman. This identity is often expressed in the Upanishadic statement, the Mahāvākyas, or Great Sayings, which succinctly say Reality is one, often described as:

(i) “Prajñānam Brahma", or "Consciousness is Brahmān"; Aitareya Upanishad (3.3), Rig Veda;

(ii) “Ayam Ātmā Brahma”, or "This Atman, or Self, is Brahman," Mandukya Upanishad (1.2), Atharva Veda;

(iii) “Tat Tvam Asi”, or "Thou art That", Chāndogya Upanishad (6.8.7), Sāma Veda; and

(iv) “Aham Brahmāsmi”, or “I am Brahman”, Brihadāranyaka Upanishad (1.4.10), Śukla Yajur Veda.

The path of Jnana Yoga, or knowledge, is central to achieving self-realisation in the Upanishads. Through self-enquiry, introspection, and contemplation, one can gradually discern the true Self from the false self, or ego, in the body, mind, or intellect complex. The Upanishads emphasise the importance of renouncing attachments to worldly desires and possessions, as these bind one to the cycle of birth and death. A Jivanmukta, or liberated one, lives in the world, but not of it. He is in a state of self-realisation, or moksha (liberation)—a state of freedom from suffering, limitations, and the cycle of rebirth. He is liberated and experiences eternal bliss, peace, and oneness with Brahman. This state is not a future destination but can be attained in this very life through the realisation of one's true self.

3. Remarks

Self-release from bondage, whether literal or figurative, involves recognising and breaking free from desires, restrictive or limiting situations, patterns, or beliefs that hold one back. The desire of a person, according to sage philosopher Swami Krishnananda, is infinite in nature. I would like to swallow the whole world, if it were possible. Although it is unable to do so, if it were possible, it would swallow the whole world. It would swallow the whole sky, too! Such is the rapacious, insatiable nature of desire. Desire is a concentration of consciousness at a finite point. Entrapments can be controlled through various means, including self-knowledge, self-reflection, practices like meditation, seeking support from others, or taking concrete steps to change one's circumstances. The state of detachment, equanimity and consciousness of the Self enlightens a being to a state of salvation and profound freedom from all limiting adjuncts. It is Kaivalya, or Kevala, denoting loneliness, or aloneness, or complete independence. It represents the condition of complete emancipation from earthly miseries, afflictions, anguish, despondency, and ultimately from the cycles of birth and death. It is a state of full awareness and liberation in which the practitioner recognises his authentic essence and perceives a sense of unity with Brahman, the cosmic self, or universal consciousness. It enhances the perceiver's capacity to recognise the Atman, or Self, and attain Self-knowledge. It signifies a profound understanding of one's essence as pure consciousness, surpassing the limits of the body-mind-intellect complex. It is a condition in which the practitioner realises: "I have no attachments." "I am Kevala Purusha," declares Swami Sivananda. Kaivalya denotes "absolute unity, solitude, complete detachment, and liberation". Swami Sivananda asserts that Kaivalya is attained when the Gunas (tendencies, traits, and attributes), or modes of existence, become latent and devoid of motive. The power of consciousness is established in its intrinsic character. Kaivalya arises from the equivalence of purity between Purusha (Supreme Consciousness) and Sattva (mode of goodness). He asserts that kaivalya is Nirguna (attributeless), Para Brahman (Supreme Self), and Ananta (infinity) awareness, representing the ultimate goal of human existence.

-Asutosh Satpathy