Nature of the Supreme Self

Among the Shaiva Agamas, the Sarvajnanottara is a veritable Upanishad. Chronologically, it likely came after the primary Agamas were composed. We have previously examined a chapter of the same text termed Atma Sakshatkara. Here we examine the concluding chapter of the available fragment termed Nature of the Supreme Self. This chapter lays out beautifully non-dualism as understood from the perspective of mantra-marga Shaivism. Within this chapter we find a description of how the one Self associated with different aspects of the evolutes of prakriti is termed differently, and how bereft of those it is nothing but the Supreme Being. It also describes the doctrine of triad impurities of which one must be free in order to realize oneself as such.

Most everyone is familiar with Upanishads, which are the considered the secret and final doctrine of the Vedas. Similarly, the Sarvajnanottara identifies itself as the greatest secret of secrets (guhyadguhyatamam guhyam; verse 23). Just as the Upanishads contain the great statements (mahavakyas) of the unity of Atman and Brahman, so we find similar great statements here (verses 12-13):

ahameva parohyatma ­– I am indeed the Supreme Atman

ahameva parambrahma – I am indeed the Supreme Brahman

ahamekasshivo’vyayah – I am the One, indestructible Shiva

On this we meditate.

Shivo’ham.

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Nature of the Supreme Self

Sarvajnanottara Agama, Vidyapada, Chapter 7

Now I will speak on the essential nature of the most exalted One which is even beyond what is considered to be supreme. It is beyond the reach of mantras; it is bereft of all limiting factors; it is free from the attributes related to sattva, rajas  and tamas; it is not confined to a particular location and time; it is free from the colors created by names and forms; it is the knower of all; all-pervasive; reveling in sublime bliss; it has its active presence in each and every soul; it is capable of simultaneously seeing and doing everything; it is bereft of organs and instruments needed for ordinary beings; being without any support for its presence, it is self-subsistent; extremely subtle; indestructible; ever-existent; incomparable; immeasurable and beyond the validating proof. The exalted Supreme Self is extolled to be of such transcendental characteristics. ||1-2||

The essential nature of the Self is to become one with the object deeply contemplated by it. If the sadhaka (aspirant) meditates continuously on a particular form, he assumes that form in due course. Whichever state is meditated upon by the sadhaka, that state becomes fully acquired by him. The nature of being one, the nature of being many and all such states are reflected in him according to his conception. All the qualities of the form meditated by him get unfolded within himself. ||3-4||

By meditating on the Supreme Lord, the sadhaka acquires such a high power as to bestow all the fruits desired by the devotees. He becomes the bestower of all. Even though he is one, he is seen in six different perspectives – bhutatma, antaratma, tattvatma, jivatma, mantratma and paramatma. Thus, the one and the same Self presents itself in many shades. ||5||

The bhutatma is the Self which remains associated with a physical body which is the outcome of the mixture of five principal elements (mahabhutas). The same Self becomes the tattvatma when it identifies itself with the tattvas which constitute the subtle body. The same Self becomes mantratma, when it is in oneness with the form of mantra. The same Self is called antaratma when it is associated with four modes of sound (vak) – para, pasyanti, madhyama and vaikhari. When it becomes the enjoyer of pleasure and pain, being associated with the three gunas (sattva, rajas and tamas) and when it perseveres in worldly life, it is called jivatma. The same Self becomes Paramatma when it remains freed from all these adjuncts –bhuta, tattva, mantra, vak and bhoktrutva (state of enjoyment). ||6-7||

The sadhaka who has elevated himself to the supreme state of being Paramatma becomes established in eternity and endowed with the exalted qualities of Siva (aisvarya) to see all the forms and the worlds within his own Self. But, once he slides down to hold the notion of duality, he creates for himself the chances of rebirth, even though he has been endowed with the supreme qualities of the Lord. After taking birth, once again he takes efforts to elevate himself, such as offering services without expecting any reward, trying to know what is eternal and what is transient. When the effects of his previous deeds get annihilated and when he develops the attitude of looking at pleasure and pain or praise and abuse with equanimity, Guru’s grace descends on him. ||8-9|| 

When the proper time is reached to get himself dissociated from the bondage of tattvas, the supreme notion of non-duality gets unfolded in him. Even though the Supreme Self is only one, it appears to be manifold due to the state of mind vitiated by the notions of difference. Those who are not trained in the path of yoga and jnana keep themselves under the notion that they are different from Siva and being deluded by erroneous knowledge, they recite hundreds of names to eulogize the Lord who is only one and who is nameless. ||10-11||

When Sivajnana, which is impeccable and pure, which is oriented towards all disciplines and all systems of thought, dawns in the heart of the sadhaka, he begins to realize the supreme qualities of his own self which are eternal and changeless. ||12||

“I am, indeed, the Supreme Self [Atman]; I am the indweller in all the forms, Purusha, who is considered to be the source of all manifestations and evolutions; I am the Supreme and Absolute Reality [Brahman]; I am the one to be known by all and by all means; I am imperishable; all those things which are perishable emerge only from me as differentiated existents; I am completely free from the notion of existence and non-existence; I am One; I am Siva; I remain indestructible, even though I am pervading the perishable things” ||13-14||

Holding such views very firmly, the enlightened sadhaka remains completely free from the effects of karmas which are annihilated by his yogic disciplines. His knots of doubts are severed by his supreme consciousness. Being established within his own self and unaffected by modifications of mind, he contemplates his own eternal Self without any interruption. ||15||

Having dispelled all the impressions lingering in the mind, being with contended heart, being free from the three impurities – anava, karma and maya – and firmly rooted in the unassailable notion of non-duality, the sadhaka should always meditate on his own Self which is in total identity with the Supreme Self. ||16||

With the eye of consciousness which is not created by the evolutes of prakriti, which is eternal, pure, immutable, pervasive, extremely subtle and supreme, he sees within his own self the Absolute One which is always pure, imperishable, incomparable, unaffected by modifications and changes, beyond the reach of thought, eternally free from the three impurities, inexplicable through logical reasoning and illustration, well contended, free from the attributes, expressive of serene calmness, beyond the range of tattvas, undefiled by limiting factors, inconceivable and which defies all sorts of doubt. ||17-19||

He sees his own self as one with Siva who is the Bestower of all, who presents Himself within every form and body, who is all-pervasive, whose compassion expands in all directions and for all beings, who is always free from the bondage and who does not need any support for His existence. ||20||

Being firmly installed within his own self, he sees the entire range of worlds characterized by differentiations, spiritual path related to tattvas, mantras and tantras, superior state, inferior state, formed things and formless things. He becomes the knower of all. He becomes capable of seeing all the worlds and all the evolutes within his own being. He evolves into a perfectly fulfilled self. He remains as the One who is with absolute purity. He becomes the eternally liberated one. Being the Only One and seeing nothing except his own effulgent self, he experiences inexplicable and inexhaustible bliss. ||21-22||

O Skanda, this Agama which unfolds the nature of Pure Existence of Siva and which has come out from the face of Siva has been instructed to you. This Agama is highly secret among the scriptures which are to be kept secret. By all efforts, this Agama should be guarded well and be kept concealed to avoid access to the imperfect persons. ||23||

This Agama should not be revealed to those who are not disciples. Never should it be revealed to those who are not devotees. Thus the supreme nectar of knowledge has been explained to you. O Guha, this Agama may be made known and explained to those who are least affected by the limiting factors. ||24||

Here ends the chapter on “The Nature of the Supreme Self”

Translated by Dr. S.P. Sabharathnam Sivacharyar