We now discuss the process of realizing Brahman. This discussion is based on Śrī Babaji’s commentary and lectures on Anuchheda 6 of the Bhagavat Sandarbha, where Śrī Jīva Goswami brilliantly analyzes word-for-word, a verse spoken by Śrī Brahmā to Śrī Kṛṣṇa (10.14.6):
tathāpi bhūman mahimāguṇasya te
viboddhum arhaty amalāntar-ātmabhiḥ
avikriyāt svānubhavād arūpato hy
ananya-bodhyātmatayā na cānyathā
O Unlimited Lord! You have no attributes (aguṇa), and so your glory (mahimā) deserves to be perceived by pure-hearted selves. This perception arises from the immutable (avikriyāt) experience of, or establishment in, the self (svānubhavāt). Being formless (arūpataḥ), this glory [Brahman] can be known through awareness of non-distinction from it (ananya-bodhyātmatayā) and not otherwise.
Step 1: Self realization precedes Brahman realization.
Śrī Jīva derives a wealth of meaning from the above verse. The three words, avikriyāt svānubhavāt arūpataḥ, describe the process of self-realization. In the mind devoid of modifications (avikriyāt), the pure self, which has no form (arūpataḥ), manifests itself (svānubhavāt).
According to Śrī Jīva, the words ananya-bodhyātmatayā na cānyathā: awareness of non-distinction from Brahman — describe the subsequent process of realizing Brahman. Self-realization, which we discussed previously, is a pre-requisite for realizing Brahman. This is because Brahman realization occurs through total identification of the self with Brahman. To be able to identify one’s pure self with Brahman, one needs to first experience one’s pure self as separate from the mind, senses and body; otherwise identifying that pure self with Brahman is not possible.
Step 2: Brahman realization occurs through identification with it.
As the pure self or ātman appears in the mind only when the mind is completely free from all transformations, once the self is realized, there is no scope for any thought in that state. It is not possible for the self to perceive anything. Brahman now self-manifests itself in the mind, and the pure self identifies with it. At this stage, there is no sense of “I” or “you”, as the pure self considers itself to be Brahman. There is no concept of ‘experience’, ‘experiencer’ and ‘experienced’ – everything is fudged into one existence. The ātman who has realized Brahman experiences the joy of Brahman, but cannot verbalize anything about the experience. As there is no subject-object duality, nothing can be said about what was experienced nor who experienced it. This is similar to indeterminate perception of an object.
Brahman realization can only occur by the strength of bhakti
Brahman realization cannot occur by one’s own efforts; rather it is the mercy of Bhagavān alone that allows Brahman realization to happen. Bhagavān moves to fulfill the aspiration for Brahman realization because He responds to the devotion of the aspirant. Thus, the person desiring Brahman realization has to perform bhakti, even if only as a secondary component of their sadhanā. Bhagavān awards the result of the bhakti which was performed in the sadhanā by enabling Brahman realization. This point is underscored in a verse from the third canto of Śrīmad Bhāgavatam spoken by Śrī Kapiladeva (SB 3.28.34-35):
evaṁ harau bhagavati pratilabdha-bhāvo
bhaktyā dravad-dhṛdaya utpulakaḥ
pramodāt autkaṇṭhya-bāṣpa-kalayā muhur
ardyamānas tac cāpi citta-baḍiśaṁ śanakair viyuṅkte
By practicing meditation, the yogī gradually develops love for Śrī Hari. His heart melts due to love and the hairs of his body stand erect due to excessive joy. He is constantly bathed in a stream of tears caused by eagerness. At this stage, the yogī withdraws his mind, which he used to attract God just as a hook is used to catch fish, from the object of meditation.
This verse outlines the process or sadhanā for realizing Brahman. First, the yogī mediates on the form of Bhagavān, although his goal is realizing Brahman. When he realizes the form of Bhagavān, he empties the mind of that form also. By the strength of his devotion to Bhagavān, Brahman then manifests.
Of note is the point that love for Bhagavān mentioned in the above verse is not the love of uttamā-bhakti, but rather an ābhāsa or semblance of such love, because it harbors the desire for mukti, which is excluded from uttamā-bhakti. This is evident from Śrī Rūpa Goswami’s kārikā (BRS 1.3.41):
If symptoms of rati, such as softening of the heart, are observed in people who have desires [such as that for liberation] other than devotion in love, then these symptoms do not indicate real rati [but only its semblance or shadow].
That Brahman realization is only possible by bhakti is confirmed in different verses in the Bhagavad Gītā and in the Śrīmad Bhāgavatam. For example, in the Gītā,
māṁ cayo ’vyabhicāreṇa bhakti-yogena sevate
sa guṇān samatītyaitān brahma-bhūyāya kalpate
A person who serves Me alone through unswerving devotion, completely transcends these guṇas of nature and becomes qualified to realize Brahman (Gītā 14.26)
And, in the Bhāgavatam:
tac chraddadhānā munayo jñāna-vairāgya-yuktayā
paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā
Therefore, the wise, faithful sages see the Absolute Truth [as Brahman, Paramātmā or Bhagavān] within the self through devotion coupled with knowledge and detachment, acquired through the faculty of hearing. (SB 1.2.12)