Slokam 9

In this slokam, Sri Bhattadri,  elaborates on the wonder of perception.  He provides a valuable insight into the intricacy of the concept of the Paramathma being self contained. 

The Paramathma opens His mouth to reveal the entire universe that is within Him.  Within that revealed universe is embedded the image of the Paramathma opening His mouth and revealing the universe to Yashoda.  Again within that embedded image is another image of the Paramathma opening His Mouth and revealing the universe to Yashoda.  This kaleidoscopic image projects infinite number of times.

This slokam is a great insight into what is meant by the statement that the Paramathma pervades each and every particle in this universe. 

If the Paramathma is within a particle, then that particle is made up of an infinite number of other particles, like itself, and within each is contained the Paramathma.   Does it not seem like the subatomic particles that we learn about having a structure similar to that of the universe? We see these repeating patterns in our physical universe.  The subatomic particles have the same spherical shape as the planets and the moons in our solar system.  The nucleus is the Sun, which is the source of the energy that radiates to keep the planets and the moons in motion around itself and provides light and heat which is the source of life and consciousness.  At the subatomic level we are able to perceive a similar structure through the electron microscope.  We are not yet advanced enough to perceive the content of the subatomic particles nor the very distant planetary systems.

So there are many universes within this universe and an infinite number of universes within each of them.  The meaning of infinite also becomes clear from this slokam.  Infinite is that which has no beginning and no end.  Can we visualize the universe as having emerged from the sub atomic particles?  Or do the sub-atomic particles emerge from the universe?

The slokam is a revelation of the true nature of our consciousness.  When there is an observer,  there is also the observed.  In an explanation of a purely physical phenomena,  the image of the observed object is projected on to the retina of the observer and the process stops there.  However, the process of observation involves two factors.  One is the awareness of the object that is being observed.  For Yashoda, the object of observation is the Paramathma.  But Yashoda herself is within the Paramathma.  So the object of observation itself is also the observer.  This is to emphasis that consciousness comes into play only when the observer is aware of Himself as the observer.  When this self awareness takes root, it is only then that consciousness takes root.  Yashoda cannot perceive the Paramathma, unless she has cognizance of Her own self as the observer.

So consciousness cannot happen unless there is awareness within the observer,  of the self that is the source of awareness of the observed and the observer. Awareness of the self and awareness of the object of awareness. 

However, when the observer is aware that He is observing an object, that awareness becomes the third independent factor in the process.  However,  when the observer and the observed are the same, and the observer is aware of Himself observing His own manifestation, that is when the phenomena of consciousness comes into play. That awareness takes the place of Yashoda.  But that awareness is also the Paramathma.  So the act of the Paramathma observing the object which resides When the observer is aware that He is the observer and the observed objects are a manifestation of Himself, then the phenomena of the observer observing

The slokam is not about the physical presence of an infinite number of repeating images or to provide an explanation of physical phenomena.  It is to provide an insight into what constitutes the basis of all “reality”,  which is our consciousness, also known as the Paramathma.

We are not absolute, because we are dependent on so many uncontrollable events that have to come together to make us what we are.  Our beliefs and convictions are based partly on rationalization of cause and effect, and partly on bhakthi.  We do not get to know the beginning and we do not get to witness the end of our lives.

We try to rationalize the sequence of events in our lives by structuring them based on perceived dependencies. We have a lot of experiences in life where we wish we had gone on a different path, so the consequences would have been different.  In other words we try to control the cause so that the effect would have been different. 

Likewise, in understanding the physical universe, we try to rationalize its appearance in our consciousness by sequencing them in order of cause and effect.  The cause is the light from the sun and the effect is consciousness and life on earth. Or is it the other way,  did consciousness emerge and then created this source of energy from the Sun? In the absence of inability to sequence events and occurrences based on dependencies of cause and effect,  the process of rationalization is disrupted.

As all of us who have been through life, know very well,  the events in our lives are beyond the realm of our control.  This is because the event that appears to be the “cause” is itself the “effect” of another event.  So the interlinkages between these phenomena are intricate and infinite.  It is quite possible that the interlinkages are circular with the beginning point and the end point being the same.  Like life itself, and like the ultimate shape of everything in the universe, it is impossible for us to say which came before and which came after.

If we delve into our consciousness,  we will easily note this observer.  Since both the observer and the observed are the Paramthma, the Paramathma appears and observes Himself within Himself, within Himself…..many times over.  This is the Kaleidoscopic view of life that we are subjected to. This observer  In other words, the Paramathma is the doer, and the witness. 

So one of the primary characteristics of consciousness is that it is repeated infinite times.  The observer observes himself observing in a sequence that has no beginning or end. So the phenomena of consciousness transcends our rationality.  Rationality likes to have a starting point and an ending point with the intermediate events sequenced neatly with cause and effect relationship.  

The difference between consciousness and perception is revealed in the slokam. Perception depends on differentiating the observer and the observed.  Perception disappears if there is no object to perceive. Perception is an aspect of consciousness that depends on “external objects” (or illusions).  So there is a time when we first perceive an object and when we stop perceiving an object. In between, the beginning and the end will be etched the memory of the impact that the object had on our perception. We may be amused if the object is a child,  awed if it is a grand display of nature such as the aurora borealis, scared if the object is a wild animal.  Perception is etched in memory and can be recalled and experienced as many times as we desire.

Consciousness is self sustaining.  It does not need objects of perception.  It sustains by being aware of itself.  This awareness is eternal and unattached.   The awareness of the self is completely independent and eternal.  Perception is dependent and is timebound.  Consciousness is eternal and independent.

When perception happens, it induces change in the observer and also in the observed.  Happiness, sadness, success and failure, and all the opposites start to take root and ultimately rules over the observer. The changes that our perception induces in us are meant to make us turn inwards and discard all dependencies and attachments.  However, we often make the mistake of trying to influence and control the object of observation.  That object or event of observation is nothing but a reflection of the inner imbalances. 

Trying to influence the events of this world without undergoing an inner change will be absolutely meaningless and without any effect.  If we take an exam, we cannot try to influence the questions that will appear in the exam, so that we can succeed.  If we participate in a running race, we cannot is meant to induce the observer and In the process of observation,  the observed aspect undergoes a change.  Unless the inner imbalances are set right, our perception will continue to experience events that are repetitive in nature and there will be no progress.  This is the process of evolution of the self.

Perception is the starting point and ultimately dissolves into consciousness after we completely get rid of all attachments by gaining complete control of the self.

To explain this in Advaitic terms,   there is only one entity that is both the observed and the observer.   The process of observation and perception  results in transformation of the self.  Consciousness resides only in the self. The subtility of Advaita is very well brought out in this slokam. Evolution occurs through observation of the self.  Observation induces learning.  Learning induces evolution.  If the self is the Paramathma,  why should He, who has already transcended all obstacles go through the process repeatedly through the medium of the Jivatma.

The Paramathma does not need to evolve.  The Paramathma creates the worlds sustains them and then destroys them.  From the process of creation, sustenance and destruction is born pure consciousness that merges into the Paramathma. Why does the infinite and eternal need to create and destroy? It appears to be a process of constant renewal of the old with the new,  or a regeneration of the eternal consciousness.   We cannot possibly try to understand beyond this in our present conscious state.