Sakshy is a term not catching the attention of many.At the same time we are familiar with Karma yoga, bhakthy yoga and gnana yoga which are repeatedly mentioned in Bhagavad Geetha and sometimes we get confused as to which path is really considered superior by Lord Krishna. This confusion can be cleared if only we understand the relative position of these three in relation to Sakshy which unfortunately we overlook. As we all know, BEING is the Absolute Truth and we are in the 'doing' stage. In the doing stage we are in trouble due to likes and dislikes. These likes and dislikes are the sankalpas of the insturment MIND. Ego is the instrumental cause for Karmam and the karmam is coloured by likes and dislikes of the mind. Maya has created the field for the ego to do karmam with sankalpams. Thus the ego, karmam, mind and maya have distinct functions in the 'doing stage'. With this introduction, let us examine the term 'sakshy'.
As mentioned in the introduction, we are in the 'doing' stage facing turmoils of likes and dislikes and resultant sukha and dukka. Our aim is to outlive these temporal values of sukha and dukha and to have eternal happiness. The yogas - karma yoga, bhakthy yoga and gnana yoga have relevance in our search for the eternal happiness. As we progress from the 'doing' stage towards 'being' these yogas help us in our journey. Now let us examine the part of 'karma yoga' and how far this karma yoga helps in our journey towards the Absolute Truth.
We act with a desire and purpose and many a times we have the experience that the results of our action are different from what we expect and this leads to disappointment and frustration too. On such occasions we start thinking that there is some force beyond our comprehension which has control over the course of action. We personify that force as God and relegate the results of our action to that God. We get consoloation that God is the dispenser of results and our volition is limited to performing action. When the results are either to our expectations or not, our ego does not claim merit or demerit . We are grateful to God for he has fulfilled our desires or in the event of negative result we comfort ourselves that it is His will that has a final say in respect of all our actions.In the karma yoga stage, ego is still there so also the sankalpas of likes and dislikes. However, the ego is subdued for there is a higher power Ishwara. Our sankalpas which emanate from vasanas and prompt us to act stop with the performance of action and leave the result of such actions to God. Our belief that we have only the right to act and not for the results is the first step in the path of our progress. Here the first step of worship or reverence towards external God begins. 'Karmanyevathikaresthe ma phaleshu katachana' is the philosophy for the Karmayogi
While in the state of karma yogi one can probe and contemplate more about the nature of God and His powers in bestowing results. By doing tatva--vichara in this respect one realises that even the actions believed to have been performed by him are actually not his volition. It is the anthakaranam - mind, chittam and ego which act according to vasanas which are stored in chittam. Thus slowly he realises the difference between the jeeva and anthakaranam. He also finds out the source of jeeva in one's own atma chaitanyam. This understanding of the relationship between jeeva and atma-chaitanyam lifts him to the next stage of progress i.e. from the karma yoga stage to jeeva-sakshy stage. At this stage jeeva is convinced that it is only a witness to the actions performed by anthakarana and jeev's part in such actions is limited to the life power it gives to anthakarana. Further jeeva is convinced of its source as atmachaitanyam (kudastha) whose reflection in the form of chitabasan only has brought jeeva into existence. Thus as one stands in the jeeva-sakshi stage, he does not own likes and dislikes and also does not own actions consequent thereon. Here 'samatwam yoga uchyathe' (an attitude of equanimity) is the philosophy. The power of external God (Ishwara) in bestowing results of action is recognised in the jeeva-sakshi stage also. Only the karmas are shifted from jeeva to anthakarana.
Atma-chaitanya (kudastha) in due course comes out of avidya and starts understanding distinctly the position of chitabhasa, jeeva and anthakaranam. Avidya which has shaped the individuality and confines the atma-chaitanya in the micro-cosmic field gets lost with the dawn of knowledge and as a result, atma-chaitanya realises its identity with Iswara in the macro-cosmic field. Karma which was hitherto attributed to anthakaranam and the idea of Ishwara as the bestower of results for the karmas are replaced. Karmas as well as their consequences are recognised as Nature's play and Ishwara is only a sakshy - sarva-sakshi. He is no more concerned either with karma or with the results thereof. Thus, kudasthan identifies with Ishwara, and in that position there are only two aspects one Ishwara as a witness and another Nature (Maya or prakrithy). This Nature (Maya) takes care of anthakaranam and the entire prapancham.'Prakrithe kriyamanani gunai karmani sarvacha' is the philosophy for that individual who has Iswara sakshatkaram'.In due course the individual ego, mind and intellect turns into Cosmic ego, Cosmic mind and Cosmic intellect. Chittam is no more there.It turns into Ishwara prasadam and karmas turned into Iswara pooja. Jeeva sakshi turns into sarva-sakshy.'Eko deva sarva bhootheshu kooda; sarva vyaphi sarva boodantharatma; karmathyaksha sarva boodhativasa; sakshy chetha kevelo nirgunacha' is the philosophy in the sarva-sakshy stage.
In the stage of sarva-sakshy, as already indicated, there is Iswara as well as Nature . Nature (otherwiswe known as Maya) has no control over Iswara whereas Iswara can at any time cast away Maya and remain in its swaroopa as BEING. Maya is only a vivartham like a mirage. The mirage disappears when the outside sun sets and the inside sun dawns! 'Asavadhityo Brahma - Brahmaiva Satyam - Brahmaihavasmi' is the possible expression of that Being which is beyond expression. From anthakaranam to jeeva, from jeeva to atmachaitanyam from atmachaitanyam to Ishwara and from Ishwara to Brahman; From ahambhavam to jeevabodham, from jeeva bodham to atmabodham, from atmabodham to akanda bodham and from akanda bodham to suddha Brahaman!!
Bhakthy bhava is developed in the karma yoga stage when one has the reverence to God for He is the bestower of results. In the Jeeva-sakshy stage one starts realising his atma-chaitanya. Thus he brings God within. In the sarva-sakshy stage the individual merges with Iswara and no more individuality (body consciousness) is felt. All karmas and results thereof take place in the curtain of Nature. There is neither within nor with out. Only Bodham (consciousness) is. Thus to begin with, there is outside worship - aham-bhavam recognises an outside power; next there is meditation within - recognition of atmabodham which is the source of jeeva; then there is realisation of the unity of atma-bodham and Iswara, when avidya is erased.Thus stage by stage there is progress - from the doer stage to karma yogi and from that to jeeva-sakshi and from jeeva-sakshi to sarva-sakshi. Ultimately Iswara casts aside the curtain of maya and remains as Brahma swaroopam
Thus it can be seen that throughout this journey we develop an attitude of reverence first to outside God; then to atma-chaitanya; and realises the identity of chaitanya with Iswara.We call this reverence as bhakthi which is functioning in the field of karma as well as gnana. Bhakthy becomes perfect when merges with gnana and bhakthy has the prime place in the path of acquiring gnana. At every stage bhakthy acts as an anti-dose to
Ego.
CERTAIN EXCERPTS
You are neither earth, nor water nor fire, nor air, nor space. In order to attain
liberation, know the self as witness of all these and as consciousness itself.
(Ashtavakra samhitha)
You do not belong to the Brahnmana or any other caste or to any asrama.
You are not perceived by the senses. Unattached and formless and witness
of all are you. Be happy.(Ashtavakra samhita)
Having given up external and internal modifications and the illusion 'Iam
the reflected individual self'', meditate on the Atman as immutable
Consciousness and non-dual. (Ashtavakra Geetha)
In the sakshi-bhava, prapancha drisyam appears in the pure all pervasive
Consciousness as if reflected in a mirror. (Yoga Vasishta)
The Lord does not create agency or actions for the world. He does not
create union with the fruits of action. Nature does all this (B.Geetha 5 - 14)
That Consciousness which shines the jagat as Sakshi connects every object
from Brahma to an ant (Maneesha panchakam of Sri Sankara)
I am consciousness which is standing apart from body and anthakaranam
and at the same time gives life to them. (Adwaitha pancharatnam of
Sri Sankara)
I stand apart from the three gunas of Maya. I stand as a witness and am
blessing the trinity gods (BrahmaGnanavalimala of Sri Sankara)
I am only a witness to the apparent multiplicity . I am the non-changing
Truth. I am what I AM. (Brahmagnanavalimala of Sri Sankara)
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