ENSLAVEMENT TO THE WORLD

We are sold by none to anyone, and yet we remain as if enslaved to the world; and knowing this well, we are spellbound to opulence, knowing fully well that the enjoyments in this quintessence of this world are misery, and yet we are foolishly caught in its thoughts, as if clogged in honey like bees, terse statements by Yoga-Vasistha (1.12.12-13). The world of opulence, remarks Yoga-Vasistha (1.13.1-7) is reckoned as a blessing here is the cause of our troubles and errors, as it begets only evils in them (followers, princess, and ignorants) by their various acts of profligacy, as good milk given to serpents serves but to increase the poignancy of their poison. Enslavement to the world isn't about literal servitude but about being bound by Avidya (ignorance), Ahamkara (ego), and Kama (desire), leading to suffering and separation from Brahman, or Supreme Self, or Absolute Existence. This bondage manifests as attachment to material possessions, the senses, and the illusion of a separate self or psycho-physical entity. Avidya, or ignorance, is the fundamental illusion or misperception that veils non-dual Ultimate Reality, or Absolute Existence, binding Atman, or Self, to suffering, the Samsara Chakra, or cycle of birth and death. It obscures the awareness that Jivatma, or the individual self, is one with Brahman, or the Supreme Self. It is invalid knowledge, as it lacks a positive misapprehension, like mistaking a shadow for substance or a mirage for water, says Swami Krishnananda. It creates the illusion of a separate self and world, leading to desires, attachments, and actions (Karma) that keep one bound to the Samsara Chakra (cycle of birth and death). However, Vidya (knowledge), on the other hand, unveils Atma Jnana, or Self-knowledge, to discern and discriminate between Reality and illusion, non-duality and duality. The Upanishads (Isha, Katha, and Mundaka) aphoristically highlight Avidya as a state of spiritual blindness or attachment to sense-perceived objects, contrasting it with the wisdom that transcends the transience of the senses to experience and realise Atman, or Self, the eternal, indivisible, and imperishable Reality, beyond the cycle of rebirth. Ahamkara, or ego, is the "I-maker" of psycho-physical syndrome that cultivates, nurtures and fosters the "I" concept through every possible available and anticipated means. However, the very conception of "I" arising from that syndrome is transient and gets itself invalidated in the ephemerality of the phenomenal dimension. The principle of Ahamkara creates a sense of a separate self, which binds individuals to the world by leading them to identify with their body-mind-intellect complex as a distinct entity, separate from Atman, or the true Self. It causes false identity and confusion between Jivatma, or the individual self, and Paramatman, or Brahman, or the universal self, making one feel like the doer and experiencer. It's one of the four components of the inner instrument, along with Manas (sensory mind), Buddhi (discriminating intellect), and Chitta (consciousness of impressions). Kama (desire) is considered the primary driver of the Samsara Chakra, or cycle of birth and death. Conquering desire is to cultivate and practise Atma-Jnana, or Self-knowledge, based on desirelessness, discrimination, dispassion, detachment, and discipline. It is the way forward to Self-realisation for liberation (Moksha) and union with Brahman, or Supreme-Self.

1.  Outline
This journey towards Self-realisation requires conditioning of Manas, or the mind, to discard all thoughts of sensual enjoyment (Yoga-Vasistha (1.12.6)). Such conditioning enables it to move from horizontally phenomenal dimensional orientation to vertically subjective orientation to elevate the consciousness to a higher one so as to realise one’s own Atman, or Self. It involves transcending the limitations of space and time and embracing a path of inner stillness, transparency and equanimity; one can ultimately achieve an insightful connection with the divine essence that underlies all existence. These are pertinent to Self-knowledge as the phenomenal world is full of illusion, deception and unreality. What are these worldly pleasures good for when the world is an unreality? What is this allurement, if men are born to die, and they die to be born again, contends Yoga-Vasistha (1.12.7-11). It claims that there is no stability in the tendencies of beings, as they tend to vice, decay, duality and danger, and all our possessions are the grounds of our penury. All sensual objects are ephemeral and are detached from each other, and the only form of semblance of unity is our mental imagination only.  It goes to say that the deceptiveness of the mind that pictures the existence of the world as a reality is only a deception. Yoga-Vasistha (1.12.14-15) states that everything moves and shows this unreality in a paradoxical manner. Knowing all these, we have insensibly fallen into errors and vanity. What are these things if they are not of any good or loss to anybody? Human beings are too much entangled in worldly confinement, almost finding the impossibility of being extricated from such ensnarement. That is the Yoga-Vasistha's prophetic pronouncement of enslavement into worldly affairs. Self is dwarfed into the self of psycho-physical beings, consciousness is regressed into two state affairs of Jagrat (waking) and Svapna (dreaming), knowledge is centred around the ephemeral, and realisation is calibrated to realise the egoistic dimension of the mortal being. If there is any progress here, Yoga-Vasistha (1.12.18-28) claims, it is that of the appearance and disappearance of old age and disease and of prosperity and adversity by turns. Prosperity, Yoga-Vasistha maintains, is a seducing cheat, for it deludes the mind, impairs the good qualities, and spreads the net of our miseries. No riches, offspring, consorts or home afford any delight, but they seem to be so many sources of misery. There are wicked passions prying at all times, under the dark mist of the night of our ignorance; and there are hundreds of objects, which, like so many cunning rogues, are about all men in broad daylight and lurking on all sides to rob us of our reason. What mighty champions can we delegate to fight with more than our knowledge of truth?

2. Scriptures
  The scriptures teach that enslavement in the Samsara, or world of birth and death, is a self-created mental delusion, not Reality itself. Yoga-Vasistha (1.12.12) states that we are sold by none, and yet we remain as if enslaved to the world; and knowing this well, we are spellbound to riches, as it were, by the magic wand of Sambara. It presents a direct, rational path to liberation, emphasising Self-effort, Self-enquiry, and Self-knowledge as basics to address the long-lasting disease of Samsara. The inquiry is "Who am I?" and "To whom does this samsara belong?" This rational investigation helps to understand the true nature of the Self and the unreality of the world. The scripture says that controlling the mind is essential for attaining liberation. This practice involves stilling the mind, which automatically brings an end to the illusion of Samsara. Means include self-control, control of breathing (pranayama), and the abandonment of latent impressions. It involves Satsanga, or cultivation of noble qualities of association with sages; Santosha, or contentment; and Shanti, or mental quiescence. These are the gatekeepers to liberation that aid in purifying the mind and intellect. The ultimate step is the realisation of the unity of all existence, i.e., Aham Brahmasmi, or I am Brahman. 
Isha Upanishad (Verses 9-11) emphasises the need to integrate both worldly action (Avidya, often translated as ignorance/rituals) and spiritual knowledge (Vidya, knowledge of Self) for true liberation, warning that focusing solely on one leads to deeper darkness, but by understanding both together, one transcends death (through Avidya, or action) and attains immortality (through Vidya, or knowledge). Katha Upanishad (2.5) says the fundamental choice is between the "Good" (Shreyas) and the "Pleasurable" (Preyas), a key theme where the wise discern and choose the eternal Good over fleeting worldly delights, leading to true liberation, while the foolish, driven by senses, get trapped in the Samsara chakra, or cycle of suffering, birth and death. Mundaka Upanishad (1.2.9): Similar to Katha, it depicts the ignorance following the diverse ways of ignorance, flattering themselves that their objects have been accomplished. As these followers of Karma, or action, do not learn the truth owing to their desire, they grow miserable and, after the fruits of their Karma, or action, are consumed, fall from Heaven. The Upanishads teach that the real goal is to realise the unchanging, pure consciousness (Atman) that underlies the changing, conditioned Ahamkara, or ego. The Upaniṣads say to achieve Moksha, or liberation, one must transcend Ahamkara, or ego, shedding its false identifications, though its basic functions for sanity remain. Chandogya Upanishad (7.25.1-2) provides instructional guidelines and describes Atman, or Self, and Ahamkara, or ego, that leads people to identify the infinite Self with the finite body, saying, "That Bhūmā (the Infinite, the Absolute Existence, or Supreme Self) is below; It is above; It is behind; It is in front; It is to the right; It is to the left. All this is Bhūmā (the Infinite, the Absolute Existence, or Supreme Self). Now, as regards one’s own identity, I am below; I am above; I am behind; I am in front; I am to the right; I am to the left. I am all this. Next is the instruction on Atman, or  Self: Self is below; Self is above; Self is behind; Self is in front; Self is to the right; the Self is to the left. Self is all this. He who sees in this way, thinks in this way, and knows in this way has love for Self, sports with  Self, enjoys the company of Self, and has joy in Self; he is supreme and can go about as he likes in all the worlds. But those who think otherwise are under the control of others. They cannot remain in the worlds they live in, nor can they move about in the worlds as they like. Mundaka Upanishad uses the metaphor of two birds on a tree, where one (ego) enjoys the fruits, while the other (witness-consciousness) observes, pointing to a deeper, non-acting Self.  The Upanishads view Ahamkara, or ego, as a necessary but ultimately illusory aspect of the empirical self that must be seen through to realise one's true, Self.

3. Remarks
The Upaniṣads say you see yourself in all that exists. When you have the experience, ‘I am infinite, I am one with all,’  dreaming vanishes while waking and into dissolution by experiencing the Supreme Self. The false idea of "I" and "mine" (Ahamkara or egoism) in the non-Self (the body and worldly possessions) is the essence of bondage. The Upaniṣads remark that Avidya, or ignorance, through fickle minds, is in a state of fluctuation and myriads of Sankalpas. But Vidya, or knowledge, is free from Sankalpas. It rests in Atmic Jnana, or Self-knowledge, to realise Sat-Chit-Ananda, or Existence-Consciousness-Bliss. It is to realise Existence is One only. The Great Sayings, or Mahavakyas, by Great Scriptures: (i) “Prajñānam Brahma”, Aitareya Upanishad (3.3), Rig Veda, refers to "Consciousness is Brahmān"; (ii) “Ayam Ātmā Brahma”, Mandukya Upanishad (1.2), Atharva Veda, refers to "This Self (Atman) is Brahman." (iii) “Tat Tvam Asi”, Chāndogya Upanishad (6.8.7), Sāma Veda, refers to "Thou art That", and (iv) “Aham Brahmāsmi”, Brihadāranyaka Upanishad (1.4.10), Śukla Yajur Veda, refers to “I am Brahmān”. The Mahavakyas succinctly say Reality is one that may be “Prajñānam Brahma”, “Ayam Atmā Brahma”, “Tat Tvam Asi”, or “Aham Brahmāsmi”. Consciousness is Brahmān.

-Asutosh Satpathy