I am suffering from fever!

The following Mantra is from Brihadaranyak Upanishad (Verse 4.4.12):

आत्मानं चेद्विजानीयादयमस्मीति पूरुषः ।
किमिच्छन्कस्य कामाय शरीरमनुसंज्वरेत् ॥

It means, ‘If a man knows the Self as ‘I am this Purusha (Atman),’ then desiring what and for whose sake does one suffers from fever (shariram-anu-sam-jvaret) of this body?’

Only one person out of millions realizes the Atman.  It indicates to the fact that Self-realization is the rarest of all human endeavor. Such a person knows the physical body to be his own. He also knows the Supreme Self (Paramatman).  He is fully aware of the desires that are contained in the heart (mind and intellect).  He is quite clear that Atman is free of all attributes such as hunger, thirst, aging, pain, pleasure etc. 

How does one know Atman? ‘I am the Supreme Self, mere witnessing fleeting events. I know that I am not this, not this—Neti neti and much more. There exists no other seer, hearer, or knower. I am always the same and in all beings. I am eternal, pure, light and free.

‘Yet I am in dilemma.  In fact, I have fever. My body and mind are suffering from this illness.  Desires are burning just as fever. What other object do I desire for apart from Atman? And for whose sake?  For the benefit of which other person distinct than the Self do I feel fidgety?  

‘I have nothing else to wish for, except Atman.  So, for whose sake do I suffer in the body? In such a condition, must be that I am deviated from my Atman! This makes me miserable. Limiting adjuncts such as body, mind etc. bring in the afflictions.

‘Afflictions are for those who don’t realize the Self. They identify to all things that are non-Self. This is the reason they suffer life after life.

‘But all this is not possible for the one who sees everything as Self’.   

It is worthwhile to note the dialogue between Shri Krishna and Arjuna on the battlefield of Kurukshetra which provides the real-life lesson:

‘mayi sarvani karmani sannyasya-adhyatma-cetasa

nirashir-nirmamo bhutva yudhyasva vigata-jvarah’ (Gita:3.30):

‘---You can fight to be free from fever.  How?  Through renunciation. Giving up attachment.’ 

 

‘kac-cid-ajnana-sammohah pranastaste dhananjaya’ (Gita:18.72):

‘O Arjuna1 You are supposed to get rid of ignorance which is the cause of your illusion’.

Arjuna says:

‘nashto mohah smritir-labdha tvat-prasadan-mayacyuta

sthito’smi gata-sandehah karisye vacanam tava’ (Gita:18.73):

--Arjuna realizes the Self. He regains his (spiritual) Consciousness.  It is all due to grace of Shri Krishna. 

This makes him ready to impart his duties as a Kshatriya. This is how one is prepared to face the world, a true Karma Yogi.

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Who suffers from fever?

Who is suffering?

See the conflicting statements made in the Mantra from Brihadaranyak-4.4.12 cited above. 

It says that ‘I am immortal Atman (Purusha).  I, therefore, don’t take birth, undergo aging and face death or decay.

‘At the same time, I am accepting my association with body-mind which is mortal’. 

This is the dilemma.  It shows lack of conviction and absence of true wisdom.  The state of confusion is not tenable. It must be resolved.  In the context of the Gita, the real time solution comes from the mouth of Shri Krishna.  Shri Krishna, by his grace, leads Arjuna to the state of Self-realization. Shri Krishna works hard. He takes Arjuna through a very prolonged discourse spanning over 700 Shlokas.  He details fine aspects of human life and possibility of transcending the trap of bondage caused by Karma while performing Karma.  Shri Krishna explains various practices of Yoga.  He also allows Arjuna to take small glimpse into the Truth through Visvarupa Darshana i.e., displaying what actually lies underneath the distracting humdrum of life, that is not visible to the naked eyes. 

Visvarupa is the complete picture of Brahman as narrated in Brihadaranyak Upanishad.  Thus, the ancient tradition wisdom was passed from one generation to the other through direct teaching.  Yajnavalkya plays the role of a live conduit transmitting masterly wisdom.

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