Vs.31 says that - Sareera thrayam ( the gross, subtle and causal bodies & Chidhabhasa) are as impermanent as the water bubbles and are part of Avidya – whereas ‘I’ am distinct from them and am Brahman, the purest.
V.32 says that – since I am different from Sareera Thrayam, I am not subject to the changes like birth, growth, decay and death which occur in the Sareera thrayam. I do not have any relation or attachment with Sabda (sound), Sparsa(Touch), Roopa(Form / sight ), Rasa (Taste), Gandha (Smell) and other Sense / physical organs and related matters.
V.33 says that - since I am not the Pranamaya kosa and not the emotional mind – I am not subject to sorrow, attachment, hate, fear and other emotions which affect the mind and those that affect the Pranamaya kosa.
V.34 says that – I am nirgunaha (without Sathva, Rajas, Thamas Gunas), am action-less, eternal, changeless, transaction-less, always liberated (Nithya mukthaha) and ever pure (Nirmalaha).
V.35 says that – I am all pervading, internally and externally, I remain equal in all, always, and with no attachments whatsoever, ever pure and unmoving.
V.36 says that - I am eternal, pure, ever liberated, one without a second, part-less, bliss, Ever the same and never changing(Sathyam), eternal wisdom (consciousness or Jnanam), beginning-less and end-less (anantham).
V.37 says that – This continuous / incessant Nidhidhyasanam in Brahman ( I am the Brahman) removes all ignorance and doubt in me like a medication does for a disease.
V.38 says that –I must sit in a secluded place, keep my sense organs and organs of action under total control, remain without attachments, and practice Nidhidhyasanam on my Self, the Atma, the one without a second, without any other thoughts.
V.39 says that – I, with great wisdom, must dissolve all the Drisyam (all that I see) into my self, and focus on my self, as Atma, and indulge in Nidhidhysanam (deep contemplation / Dhyanam).
I throw out all the distinctions based on Naama (Name), roopa (form) and varna (which can mean both colour based differences and caste based differences). No such differences exist for me.
I remain always in my Swaroopa (self) – which is not also a roopa in itself but I as the absolute, total, consciousness, bliss.
Atma and Anatma can also be called as the substantial and the non-substantial.
I, the Atma, is the only substantial one – and I lend (my reflected) substantiality to the universe and to all names and forms. The eternal, substantial ‘I’ am also called the “parama –artha in this verse.
When I sit in Nidhidhyasanam / meditation, I must first negate all names and forms, including the Sareera thrayam, the external world and all the things in it. Nothing else stands in my attention – except I, the all pervading Brahman.
I must see my self as total, with no inadequacies and not lacking in any thing. I am the Chidhananda roopaha.
The chidhanandha roopa must be totally evident in me – even the Sareera thrayam should reflect this ananda. The mind, the Buddhi, the ahankara must all reflect (being my reflected consciousness) my chidhananda swaroopa.
It is for this reason that - All sages can be seen to be always happy and always smiling and always worry-less – at all times and places.
When I am in my Chidhananda Swaroopa (the eternal consciousness-bliss) – I shine as the one without a second.
In I, the Atma, there are no differences like the knower, the known and the knowledge. I am Ekam (one) and Advayam (without a second).
If there is a thing to be known by me – it exists away from me. But, I am all pervading and hence, there is nothing where I am not and nothing which is away from me. There nothing to be known for me. Everything acts and transacts with my reflection (of consciousness) and I am the knowledge in all of them. I am thus, the knower, the known and the knowledge and there is nothing beyond me. I shine therefore as the eternal consciousness-bliss (Chidananda Atma).
Is there a meditation where these differences exist. Yes. There is.
In Nidhidhyasanam meditation – one has already completed his sravanam and mananam processes and is now ready to internalize his total identification with swaroopa – chidhananda Atma. Thus, there are no more Dvayam or Thrayam in this process. I am the only principle that remains.
Yes. It is still true that the first part of Nidhidhyasanam is negation of the Anatma wherein we negate the Sareera thrayam ( gross, subtle and causal bodies), the Chidhabhasa (the reflected consciousness) and the Bahya prapancha (external world) – as not the real SELF. This is only to dissolve all these into the self.
The next process is assertion of the self – the eternal, all pervading, changeless, transaction-less, eternal consciousness, bliss.
So – the 2 processes involved are – (1) Nethi,Nethi (I am not this, not this…) and then (2) Ithi,ithi (This I am, this I am).
How long should this be done?
As long as it is needed to achieve total identification with the Chidananda swaroopa Brahman.
We will proceed next to see what we achieve by this Nidhidhyasanam.