The "Avacchheda Vada" Analogy (Aaatmbindu Upanishad)

 

1 In these two verses, another analogy is used that is common in the scriptures. It is called the “Avacchheda Model”. Instead of reflected light, this model uses ‘space’ as a symbol for the Self. Space has the advantage of not being affected by the pot; light does not have this point of comparison with Brahman. The model may be explained as follows: 2-3 One very significant aspect about the analogy as presented in this text is that there is a slight twist in it. In other Upanishads the pot space is considered to be the Jeeva. When the pot is broken, the pot space is no different from the rest of space. In this Upanishad, however, the element of motion is introduced into the analogy. It is not the space inside the pot but the space occupied by the solid pot which is compared to the Jeeva. When the pot is moved, the space remains where it was. (In the other case, the space would be considered to move with the pot.) The purpose served by this twist in the analogy is the further lesson that the Self remains unmoved no matter what happens to the pot. This is an important enhancement to the analogy. 4 The comparison is that the Self does not move with the Upadhis. The Self is homogeneous and all-pervading; It is one Big Mass of Consciousness. Regardless of what happens to the body and mind, the Self is unaffected. This fact comes out clearer in this version of the analogy. A Second Twist: Introduction of Knowing In the second verse, there is another twist to the original analogy. 5-6 In the traditional simile when the pot is broken, the meaning is that the pot space merges with the rest of space. In this text, dynamism is added by making the breaking a repetitive event that compares with the rebirth of the human being. 7 Now the element of sentiency is introduced into the analogy. When the pot is broken, the space does not even know it; it is unconcerned as it is inert. 8 However, in the application, the opposite is the case with the Self. It always knows everything that happens to the Jeeva. Nothing escapes its knowing. In this sense, we see that the simile does not hold in the matter of knowing; it becomes a point of contrast. The Self is sentient; space is inert. The former is all-knowing; the latter is incapable of knowing. The imperfection of the simile is being highlighted. This new element of sentiency enhances the meaning of the Self greatly. It tells us that although the Self is totally unaffected by the pot and what happens to it, including its existence or non-existence, yet It is fully aware of everything that happens to it. As far as the Self is concerned the pot always is and will always remain a non-entity. but it is always known and recognized to be such. In this way two effective original ideas are introduced into the Avacchheda Model in this Upanishad – by introducing motion and sentiency into the model. An interesting fact that emerges out of this model is that the physical body exists only as a thought in our mind – “I am this body” – which endlessly repeats itself until the delusion is destroyed by knowledge of the Self.