When we hear the word 'ego', it triggers many a thought in us. What is 'ego' ? Whence it comes ? How it affects our life ? What have we to do with it ? Is it benevolent or otherwise ? If it be undesirable, and we have to dispense with it, how do we set about doing it ? After subduing it, what is the benefit gained ? If none, then, why subdue it ? So on and so forth.....
Firstly, ego is of two types. The 'lower' ego, and the 'higher' one. Corresponding to the 'false/pseudo self', and the 'Real True Self'. The lower ego arises from our body-consciousness ( dehaabhimaana ), the normal concept that ' I am the body'. It is the chip of ice floating in the chilly waters of ignorance, which when warmed up by true knowledge and awareness, by the fire of Wisdom (Gnyaanaagni), the icy chip of lower ego just melts into the Universal Pool of Supreme Consciousness. If the 'lower ego' represents 'Jeevaatma' (Individual Soul), the Higher Universal One is the 'Paramaatma' (Supreme Soul). Thus, the topic is transformed into one concerning Jeevaatma and Paramaatma. Now the elaboration of these two terms:
If you consider yourself to be just limited to your body, mind and intellect, then, you are Jeevaatma i.e., to think 'Aham dehoasmi, manoasmi, and, buddhoasmi '. But if you consider yourself, your true nature, to be not merely these equipments, but the very Invisible Principle behind all these, i.e., That which enables these to function, then, that Latent Divine Tattwa is Paramaatma, as implied by 'Aham Brahmaasmi'.
If you consider yourself to be exclusively the physical entity within confines of the body, and naught outside it, then, that limited existence is Jeevaatma. But if you view yourself to be, in reality, that All-Pervading, Universal Existence, the very Substratum of all that exists, then, you are indeed the Paramaatma, the Omnipresent Sarvaantaryaami.
If you believe the ever-changing paraphernalia that you are ever cognizing, as true, then, you are Jeevaatma. However, if you realize that you are the Un-changing Principle that merely witnesses all the changes, then, you are the 'Nirvikalpa' Paramaatma.
If you think you are the victim of your individual characteristics, qualities, and attributes, ever in the grip of your 'guna-s', then, you are Jeevaatma. But, if you realize that your true Nature is beyond all these, only witnessing and not becoming them, then, you yourself are the Nirguna Paramaatma.
If you think you are the 'doer', the ' karta ' of all your activities, then, you are also the 'bhoakta', the experiencer of the consequences of those actions, and you are irrevocably tied to the world. But, if you realize that you are the mere Silent Witness of all that is going on, being untouched by them, then indeed you are the Paramaatma, the 'Saaksheebhoota' Principle.
If you are the victim of the 'Maaya' Principle which operates this entire universe, and you are ever in the tight grip of Its tentacles, then, you are the Jeevaatma. But, if the Maaya is under your subjugation, subject to your dispensation, then, you are indeed the Paramaatma.
If you are meek, ever 'a pendulum betwixt a tear and a smile', tossed between pleasures and pains, joys and sorrows, and other 'pairs of opposites', helpless as it were, then indeed you are Jeevaatma. But, if you are beyond all these 'pairs of opposites', i.e., 'Dwandwaateeta', ever complacent, ever equanimous, ever composed, immune to all such flutters and vibrations, ever in a state of supreme bliss, then, you are Paramaatma.
If you think you are born, ever subject to change, and that you cannot escape death, then, you are but the Jeevaatma. But, if you know that you are beyond life and death, decay and suffering ( Ajaata, Ajara, and Amara ), then, you are verily Paramaatma. ( Birthless, deathless and changeless, remains the Spirit for ever; death has not touched It at all, dead tho the house of It seems. -- Gita ).
Jeevaatma is characterized by impermanence, limitations, restrictions, discreteness, divisions, changes, a play-thing of guna-s, ever insecure, and a victim of circumstances. Paramaatma is Eternal, a mere Spectator of His play of creation, which is a mere 'Vibhooti', an expression of Himself thru the prism of Maaya (Prakriti), His own Divya Sakti. That Divine Tattwa is characterized by Existence - Conscilousness - Bliss.
Now, in order to authenticate the above narration, I propose to give herewith three Sloka-s, the first two being Vedic enunciations, and the third that of Sri. Adi Sankaracharya :
1. " Brahmaanandam Parama Sukhadam Kayvalam Gnyaana Moorthim Dwandwaateetam Gagana Sadrusam
Tattwamasyaadi Lakshyam Aykam Nithyam Vimala Machalam Sarvadhee Saakshi Bhootam
Bhaavaateetam Triguna Rahitam Sad Gurum Twam Namaami "
Brahmaanandam = Ever in Divine Bliss Parama Sukhadam = Supremely happy Kayvalam Gnyaana Moortim = Exclusively an Embodiment of
Gnyaana i.e., Wisdom
Dwandwaateetam = Beyond the pairs of opposites Gagana Sadrusam = All-inclusive and All-pervasive like the sky.
Tattwamasyaadi Lakshyam = With implied meaning of ' That Thou Art ' Aykam = One without a second Nityam = Eternal
Vimalam = Without any impurity Achalam = Steady, Un-moving
Sarwa Dhee Saakshi Bhootam = Ever a Witness of all thoughts and intellectual activities Bhaavaateetam = Beyond realm of thoughts
Triguna Rahitam = Devoid of the three guna-s Sud Gurum Twam Namaami = Oh revered Preceptor ! Salutations to you.
2. " Aykoe Devaha Sarwa Bhooteshu Goodhaha Sarwa Vyaapee Sarwa Bhootanta Raatma
Karmaadhyakshaha Sarwa Bhootaadhivaasaha Saakshee Chetaa Kayvaloe Nirgunascha "
Aykoe Devaha = The Supreme is One without a second Sarwa Bhooteshu Goodhaha = Latent in all beings
Sarwa Vyaapee = Omnipresent Sarwa Bhootaantaraatma = The In-Dweller in all beings
Karmaadhyakshaha = The One presiding over all activities Sarwa Bhootaadhi Vaasaha = The Substratum in all beings
Saakshee Chetaa = A mere Witnessing Agency Kayvaloe Nirgunascha = Utterly devoid of all guna-s (qualities, attributes)
3. " Naaham Dehoe Janma Mrutyu Kutoamay Naaham Praanaha Kshut Pipaasoe Kutoamay
Naaham Chittam Soaka Moahoe Kutoamay Naaham Karta Bandha Moakshoe Kutoamay "
Naaham Dehoe = I am not the body Janma Mrutyu Kutoamay = Whence birth and death for me !
Naaham Praanaha = I am not Praana (Life-breath) Kshut Pipaasoe Kutoamay = Whence hunger and thirst for me !
Naaham Chitta = I am not mind / memory Soaka Moahoe kutoamay = Whence sorrow or lust for me !
Naaham Karta = I am not the do-er Bandha Moakshoe kutoamay = Whence fetters or Liberation for me !
Well, the above narration dealt with the aspects of Ego -- the Lower and Higher, which correspond to Jeevaatma and Paramaatma, which indeed are not basically different, the former being an illusion of the latter, under the influence of ignorance. However, all that has been said, sounds simple to read, to listen, or to say. But, incredibly difficult to implement in actual life, to live those revelations, and to experience the universality of the Higher Self. However, no short-cuts, no other way to raise oneself, than ruthless perseverance and intense 'saadhana'. One has to go ahead till the supreme objective of life is achieved.
Delving deep into the innermost recesses of the mind, till awareness of the True self is realized. It isaid: " Manasaiva Manushyaanaam Bandha Moakshaika Saadhanam". For humans, mind is the one and only means or equipment, either for bondage or for Liberation. It has to navigate itself from the 'savikalpa' ( ever-changing and fickle) state, to the Nirvikalpa (Un-changing and Steady) state, and sharpen itself to pierce thru the veils of illusion and ignorance, to realize its true Nature. Thus, no transformation, but only realization, a mere awareness of being Sut-Chit-Ananda alone, that eternally exists, and projects Itself as you , me, and entire creation, posing an illusion of their independant existence. Let life be a march towards that Supreme State !
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