Chapter 6 Negation of attributes 6.1 to 6.3 The author has earlier explained the method of negation (of objects) whereby Self is revealed. In this chapter, it is explained that negation of objects also means negation of attributes. Attribute is distinct from nature. That fire is hot is its nature and does not change. There is no cold fire. Smokiness is the attribute of a smoky fire. Attribute is a qualification and a limitation. The whiteness of a white cow is a limitation because it excludes all other colours. Since infiniteness is the very nature of Self, It is attribute- free. It is the ultimate subject and is the only entity having no attributes.
There is a principle that subject is always different from object. It follows that attributes which always belong to objects cannot belong to the subject. If the arm is cut and thrown away, it does not affect the Self. Extending it further, gross and subtle bodies are also qualifications which are wrongly superimposed on Self due to ignorance. It is akin to wrongly considering the ornaments as qualifications of the wearer. When Self is realized, the unreality of qualifications and the superimposition is exposed.
6.4 and 6.6 The author asks a seeker to dive deeper. There is difference between Self and ego. Ego is sense of I-ness. It is a conscious thought made of reflected consciousness and modification of mind, whereas Self is pure consciousness. Self is like sun and ego is like its reflection in mind (water). The quality of reflection depends on the quality of water. Similarly, ego is a function of mind. An ignorant person wrongly considers ego as the real ‘I’. In any experience, there is consciousness and object of experience. In different experiences, objects change but consciousness is the common factor. It has an independent existence. A man exists independent of his possession, e.g., cow. The instruction is to reject the object of experience in order to appreciate consciousness. The author concludes: “the remaining non-object portion is implied by the word ‘I’ in the sentence ‘I am Brahman’. “
Chapter 7 Knowledge through the Intellect According to a famous mantra in Amritbindu Upanishad, mind is the cause of freedom and mind is the cause of bondage. Mind attached to sense objects is bondage and an unattached mind is freedom.
7.1 to 7.4
The author imparts Self-knowledge with the help of mechanism of an experience. No special experience like samadhi is required. When the mind performs a particular function, it is called intellect. An object is experienced when it is mounted on the frame of intellect. Even if an object is in the field of the eyes, it is not experienced if the eyes are not attached to the mind. If the eyes are attached to the mind, the mind assumes the form the object and there is modification (vritti) of mind. Vritti in itself is inert. The object is seen, and its knowledge arises when vritti is illumined by the light of consciousness, the Self.
Self is the witness of the intellect. It is the witnessing-consciousness. Consciousness is all-pervading. There is one Self behind all the intellects. A common doubt needs resolution. If there is only one witnessing-consciousness, why am I unable to know what happens in the intellect of another person? The answer is that knowing is the function of intellect and not of consciousness. Consciousness is action free. In its presence, intellect becomes sentient and it knows. Consciousness is figuratively called all-knowing (not limited) because the same (unchanging) consciousness pervades all intellects and enables them to know.
Self is beyond all (objective) knowledge. It is not capable of being rejected or accepted. As there is only one Self, Self is Brahman, the reality because of which the world exists. There is one sun illuminating the whole world, likewise one Lord of the field (one atma) illumines the entire field (BG13.34). In the presence of sunlight, colours of different flowers are manifested in a crystal. Similarly, in the presence of light of non-dual consciousness, different objects are cognized in the intellect. There is no cognition in an inert intellect. Intellect owes sentiency to consciousness, the Self (real ‘I’).
Note: Vedanta generally uses the crystal-colour metaphor in which crystal is consciousness and colour is a coloured object to show that consciousness is not unattached and unaffected. In verse 7.4, the author has used crystal as intellect.
7.5 The intellect experiences objects when it is functional i.e., in waking and dream states. There is no experience during deep sleep when the intellect is resolved. It shows that intellect is subject to change. Intellect, like outside worldly objects, is also mithya. Duality is mithya. Self alone exists and is real.
7.6 An ignorant person, whose intellect lacks Self-knowledge, is unaware of existence of Self. When the same intellect gains Self-knowledge, he is convinced of the existence of Self. He identifies himself with the unchanging and unattached consciousness. Such identification sets him free from ups and downs of the life. There is a paradigm shift in his perspective towards the world and himself because his intellect effortlessly claims: I am Brahman. Thus, intellect has a key role thereby justifying the title of the chapter.
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