IDENTITY WITH REALITY

REALITY expresses EXISTENCE, which in turn, brings the appearance of 'Individual'. All concepts, such as, subject-object, spirit-matter, eternal-temporal, vidya-avidya, and emotions, such as, pleasure-pain and attraction-repulsion, arise in the 'Individual'. EXISTENCE does not entertain concepts or emotions.


When we analyse the 'individual', we shall find that he has two aspects:(i)'EXISTENCE' and (ii) 'anthakaranam' (mind, intellect and ego). They are otherwise known as 'Life' and 'Living' respectively. Concepts and emotions are entertained by the 'Living', and not by 'Life'. The mind/intellect brings in the concepts of subject-object, vidya-avidya etc., and the ego part of the anthakaranam, brings in a sense of 'individuality' which causes pleasure, pain, fear, anger, attraction, repulsion and such other emotions. The concepts and emotions, thus, come from (i) mind/intellect and (ii) ego.


Without "Life" there is no "living". The ignorant considers the 'living' as the only Reality; the book-learned man confuses himself with 'life' and 'living'; the man of wisdom constantly remembers that 'life' is the only 'Reality' and 'living' is only an 'appearance' superimposed on 'life'. The analogies of 'ocean and waves', 'dancer and dance' and 'actor and acting' may be useful to understand the respective positions of 'life' and living'. It is the 'living' that brings in the emotional dualities of pleasure-pain etc., and entertains divisions such as subject-object etc.


'REALITY' expresses 'Life' similar to 'LIGHT' expressing 'day-light', 'Water' expressing 'Ocean', 'Person' expressing 'dancer' or 'actor'. The 'actor'even while enacting different roles and exhibiting different emotions, is contemplatively aware of his 'true person' throughout the acting, and is least affected by the emotions exhibited in different roles. The apparent functioning of anthakaranam, is similar to the 'acting' of an actor, or the 'dancing' of a dancer. The individual should contemplatively be aware of "Life" as the only Reality, and the 'living', as an 'appearance' .

MAYA - AN OVERVIEW

The appearance of multiplicity is attributed to 'Maya' - a power which is assumed to be inherent in "Reality". Why the multiplicity? This cannot be answered from the level of multiplicity. When once "Reality" is understood, the multiplicity disappears. The multiplicity is mere appearance. Reality is 'Swaroopa' and 'Appearance' is 'swabhava'.


Maya is said to be "indeterminable ignorance". There are three terms (i) 'Avidya' (non-understanding); (ii) 'Adyasa' (misunderstanding) and (iii) 'Vidya' (understanding), connected with Maya. 'Avidya' conceals the Swaroopa; 'adyasa' confuses the Swaroopa and swabhava, superimposing one on another; and 'vidya' reveals the Swaroopa.


The analogy of 'sanke and rope' is often used by vedantins to explain 'adyasa' -'misunderstanding'. The common man (without understanding) thinks 'he is the body' ('appearance' is the only reality); the book-learned man endowed with intellectual knowledge, confuses himself with the mixture of appearance and Swaroopa, while, those who are endowed with wisdom knowledge, realize 'Swaroopa' alone, everywhere.


"Swaroopa' (Reality) is described as 'mayatheetha', Swabava is an expression known by the term 'mahamaya'; the appearance of universe is 'jaganmaya', and the reflection as 'individual' is 'avidya'. Another school equates "Paramashiva" with Swaroopa (Reality), "Parashakthy" with mahamaya , 'Athysakthy' with jaganmaya, and 'Iccha- kriya-gnana sakthy' with the individual. Yet another school describes these terms as 'Awareness'(Reality), 'I-Consciousness'(expressing Reality), 'I am the Universe'(appearance) 'I am the individual'(Reflection) and 'Individuality'(illusory reflection).



REALITY is 'Fullness', and Its expression is 'I-Consciousness', (difference between the two is only similar to "Light" and "day-light"). 'I- Consciousness' causes the universe and the individual. Water alone forms the Ocean, and the Ocean, in turn, appears as Waves and reflects as Individual Wave. One can understand this truth intellectually, but wisdom-knowledge is needed to realize the One Reality permeating everywhere. On realization of Reality, Maya disappears, similar to darkness in the presence of Sun.




Regarding the appearance of world, there are different schools of thought. One school assumes 'chit' and 'jadam' associating with Reality and causing a world as it appears. Another school holds the view that 'Maya', an inherent power in Reality, is the cause. Yet, another school brings in Shiva-Sakthy concept, and Shiva with the power of Sakthy, performs the dance of creativity.


Sri Sankara advises to relinquish ' world-appearance' by seeing Reality permeating all manifested things. Yoga-vasishta declares that just as Reality and Soul are non-different, the Soul and the Mind are the same; similarly, the Mind and the Universe are identical. Isavasya upanishad begins with the statement that all this, whatsoever moves in the moving world, is pervaded by God. In Kenopanishad, it is declared that Reality is beyond known and unknown. Kathopanishad declares "Knowledge of Self can be gained only by those whom He chooses". In 'upadesa sahasri', Sri Sankara says that one should clearly realize the Self in all being, having for an example, the relation between water and waves.

Reality is beyond Maya and beyond Vidya and Avidya. Vidya is only a pointer to Reality and not Reality as such. Reality reveals by Itself.

UNITARY VISION OF "I AND I AM "

The terms "Absolute Reality", "I-Consciousness", "I am the Universe", "I & I Am the individual" and "Individuality" have already been discussed in this blog. Now, we may proceed with the thought on "Unitary vision of I and I am". In the 'individual, "I" is the LIFE and "I AM" is the LIVING. "I" is the Witness and "I AM" is the doer.


"I am" in the individual wants to probe "Who is this I". This probe is being witnessed by "I". What all one thinks, talks or writes, are within the sphere of "I am" only. "I am" is the doer and "I" is the witness. "I am" says 'I think and act', while 'I' keeps quiet with the knowledge 'I know'.


In the individual, 'I" is shining as 'Life' and witnessing the "living" (I AM) "I" is "Existence" and "I am" is the "sense of existence". The relationship between "I" and 'I am' is similar to a "dancer" and "dance", and "Ocean" and "waves" - The dancer witnessing his own dance and the ocean witnessing its own movements as waves! In the absence of a "unitary vision" of "I" and "I AM", dualities such as "subject-object" "life-living", "witness-doership", "God-Universe", "Akshara-Kshara", "Being-Becoming" "Para-Apara", "transcendental-immanent" "spatial-temporal" "vidya-avidya" etc., would arise. "I" has no duality. "I AM" only imagines duality.



"I" expresses "I AM" so long as "I" wills it. "LIFE" expresses "LIVING" so long as "Life" wills it. Finally, both dissolve in the 'ABSOLUTE". The 'dancer' and the 'dance' disappear in the 'person'.The 'waves' and the 'ocean' disappear in 'water'. The relationship between "I" and "I AM" can be understood only by realising the "Absolute" hidden in that relationship.

INDIVIDUAL & INDIVIDUALITY

The term 'Individual' denotes a person and the term 'individuality' denotes a person with a 'sense of independence'. When we trace back the origin of 'individual', it begins with 'I-Consciousness' (Existence). This 'I-Consciousness' is the 'expression' of the ABSOLUTE. I-Consciousness appears as 'I AM - a 'sense of Existence'. 'Individual' is a reflection in 'I AM'. Upon this 'individual', there is a super-imposition of 'individuality' which is a delusion, otherwise known by the name 'ego'.


In the 'individual' the 'I-Consciousness' is 'Atma", and 'I AM' is the mind. Similarly, 'I-Consciousness' is God of the Universe and 'I AM' is the Universe. The 'individual' is thus both 'I" and 'I AM', i.e. Atma (Self) and mind. He is 'life' and 'living'.He is the 'dancer' as well as the 'dance'. He is the 'Witness' as well as the 'witnessed', He is the 'Subject' as well as the 'object'. Atma is witnessing the mind similar to God witnessing the Universe. These apparent dualities, ultimately merge with the ABSOLUTE where there is neither the 'witness' nor the 'witnessed', neither the 'dancer' nor the 'dance', neither the 'subject' nor the 'object'. ABSOLUTE REALITY is beyond I-Consciousness', and is indescribable.


The imaginary 'individuality' superimposed on the 'individual' creates the problems of likes and dislikes, pleasure and pain, attraction and repulsion, and disturbs the homogeneous Peace that prevails in the 'individual. The 'individuality', as already said, is a delusion, termed as 'ego', finding pleasure in 'division' disturbing the 'unity'. This ego has three aspects viz. (i) a sense of 'ME' with independent doership; (ii)'MINE' - a sense of possession, and iii) attachment to the 'body' considering the same as the ONLY reality.



The sages and saints have never asked us to discard the body. The body as an 'individual' can exist. Only the attachment to the body, considering the same as the only reality, has to be done away with. This false attachment only, brings along with it, "ME" and 'MINE"- the other two aspects of individuality (ego).



All the Enlightened individuals - saints and sages - have experienced the Ultimate Reality, enveloping the body, similar to water enveloping the wave in the Ocean of Consciousness. The dirt of 'individuality' superimposed on the 'individual' has to be wiped off, for the realisation of the Absolute Reality.


The teaching method of 'neti-neti' adopted by vedantins, is only to bring out the Truth that the ABSOLUTE REALITY is all pervading, and is not to be confined to 'individual' or "I AM' or "I-Consciousness". There may be 'difference' in appearance, but there is no separateness. Wave, Waves and Ocean, although look as different, are not separate, for it is water alone that pervades all.


The likes and dislikes and the pleasure and pain relate to'individuality' which conceals the true nature of the 'individual'. The 'individuality' can no more rule over the person, when he realizes his true nature as ABSOLUTE REALITY.

BEYOND "I" CONSCIOUSNESS,

Existence-Knowledge-Peace (Sat-Chit-Anandam) is the nature of 'I Consciousness'. Existence is the 'Presence' (Sat), the knowledge about the presence is 'Chit'. Existence and Knowledge bring in 'Peace'. This 'I Consciousness' only, permeates through the waking, dream and deep sleep stages, and at the same time, stands aloof as 'Thureeya'. This 'I-Consciousness' is known as 'Witness'. This I-Consciousness also denotes 'God', 'Presence', 'Sat', and 'Bhodam'. IT is like a mirror reflecting the three stages of waking etc, without being affected by the reflection. In the waking and dream stages, we see multiplicity whereas in the deep sleep what is reflected is the absence of multiplicity. Even this absence is a reflection in Consciousness.


The inquisitive mind wonders whether there is a Reality beyond I- Consciousness. Further, the non-dualists are not satisfied with the status 'Witness'which is assigned to I-Consciousness, for the reason that the I-Consciousness, as a Witness, brings in a duality, of 'witness' and the 'witnessed'. So, they contemplated whether there is a non-dual Reality beyond I-Consciousness. As a result, they declared that "Brahman" is the Ultimate Reality which is neither sat nor asat, neither chit nor jadam, neither a witness nor witnessed, neither consciousness nor unconsciousness, which has no outside, no inside, which is beyond seen, and cannot be grasped by the intellect. The Ultimate Reality is non-dual 'BRAHMAN', 'Awareness', 'Infinite'.


When we 'talk' of 'Brahman', we actually bring down the same to the level of Consciousness. Brahman is Pure Silence - nay It is beyond that. Brahman is Light as such. I-Consciousness is the first expression of the Ultimate Reality. I-Consciousness appears as I AM, a 'sense of presence'. While 'I'-Consciousness reflects space, 'I AM' reflects space as well as form. From 'I AM' all concepts arise. 'I AM' is the Universe with Elements and Gunas. From 'I AM', "I am the individual" arise. Thus, It is the I- Consciousness that alone appears as 'I AM" and reflects as 'I am the individual".


Whatever said, so far, are concepts - mere concepts arisen from 'I AM'. Where ego (a delusion of independent existence with a sense of 'doership') reigns the individual, Brahman, God and the Universe look apart. Where the ego is not, only Brahman remains - a non-dual Truth. "Just as Brahman and God - (the I-Consciousness), are non-different, the ''I-Consciousness and 'I AM' (the Universe) are same. Similarly, 'I AM' and 'I AM the individual', have no difference. The Great Truth "Jeevo Brahmaiva na aparah" declared by Sri Sankara, may be remembered in this context.


To sum-up: The Ultimate Reality is Beyond "I"-Consciousness; I-Consciousness is the expression of the Ultimate Reality. 'I AM' (the Universe) is an appearance on the surface of 'I-Consciousness'. 'I am the individual' is a reflection of 'I AM' as well as 'I'; The ego (individuality) is delusion. The 'individual' has to shed the ego, to realise oneness with Brahman. - "Jeevo Brahmaiva na aparah".

E G O

Ego has occupied a vital place in our life. The sense of 'Existence' is the play of Cosmic ego. The individual ego is a part of the Cosmic Ego, similar to a wavelet in the ocean . The individual ego which is exhibitting a sense of independence, forgetting the fact that it is a part of Cosmic Ego, is the problem. The Cosmic Ego, we should know, is an appearance, a creation of Maya, caused by Ishwara.

The individual ego (ahamkaram) forms part of each one's anthakaranam; the other constituents of anthakaranam, are mind, intellect and chittam. There also exists a Cosmic mind and Cosmic intelligence. There is, however, no Cosmic Chittam. The chittam with tendencies (vasanas) relates only to the anthakaranam of the individuals.

The Cosmic Ego entertains a sense of Existence i.e. 'I am'. The individual ego, in addition, projects a feeling of 'I am so and so' , i.e. the individual ego has both the sense of existence and the sense of individuality. The latter one, i.e. the sense of individuality (with a name and form) is termed as 'ahantai'. This 'ahantai' entertains a thought of possessing 'this and that', which is termed as 'mamatha'. Its attachment towards the body, is 'abhimana'. Thus, ahantai, mamatha, and abhimana, together, shape the individual ego.

Ego is the instigator of all actions. No action can be thought of, without ego. Ishwara who has created the Cosmic Ego, remains Ever Peaceful in His swaroopa , least affected by the actions caused through the Cosmic Ego. He remains as a Sakshy to all the doings through the Cosmic Ego.(Cosmic Ego is a creation of Ishwara, through Maya, for purpose best known to Him.) In the case of individual, while performing action, there arise likes and dislikes.This is due to the fact that the individual forgets the presence of Ishwara in him, assumes himself to be an independent entity and attaches himself to the ego's functioning. Consequently, he experiences likes and dislikes and pleasure and pain. He is not able to come out of the ego. The ego and its entertaining a sense of individuality and volition, are due to avidya (ignorance) about one's own 'real nature'. Thus, avidya (ignorance) is the root cause for the likes and dislikes and pleasure and pain.

We shall strive to shed our little ego, meaning, we shall come out of the shadow of claiming independent doership, and remain as a Sakshi, ( as Ishwara is). In that stage, the little ego merges with the Cosmic Ego, and our thoughts and actions transform to a higher status of selflessness expressing PEACE AND HARMONY. There won't be a feeling of doership or enjoyership in such actions . To sum up: "Separate yourself from the ego, and remain as a Sakshy, observing the ego's play."

UNDERSTANDING GEETHA

My understanding of Geetha, I may confess, is very limited to my little ego. I attempt to understand Geetha, similar to a wavelet trying to understand the vast Ocean.

Arjuna, a kshatriya, with a mixture of rajasic and satwik qualities, shows reluctance to fight against his Guru, great-grandfather and his cousins. He prefers rather a life of mendicant. Krishna knows that the sympathy exhibited by Arjuna at this juncture is farce. The situation in which Arjuna is similar to a pregnant woman admitted in a labour room, is reluctant to deliver, and is terrified to bear the pain. Had Arjuna been full of satwik qualities, he would not have ventured to wage a war; instead, he would have gone as a mendicant, long back. Krishna advises that the sympathy Arjuna exhibits is false and out of place, at this moment of war.

Krishna had to impart Arjuna with a philosophy about birth and death and their places in the ultimate Reality. He begins with the statement that nobody lives in this world eternally and death is inevitable to every animate and inanimate beings on earth, at one time or other. The ultimate
Reality is only Eternal. Water expressed as ocean and waves, is permanent whereas waves come and go on the surface. Waves appear to emanate, exist and ultimately dissolve in the ocean; but the ocean's real swaroopa has no change. This understanding about birth and death and the eternity of the Reality, is possible only for those who are blessed with wisdom- knowledge. This wisdom - knowledge is dawned only on those who are satwick in nature, and who have a keen intellect unbiased of ego. This part, Krishna has expounded from the view point of Gnana. The terms Agnana, Gnana, Vignana, Atma gnana and Prgnana need to be understood in this context. Analytical knowledge about the universe as it appears (superimposed on the Reality) is vignana. Our imagining that the Universe alone is real, is agnana. Our understanding the true perspective of the Universe vis-a-vis the Reality, is Gnana. Beyond this intellectual knowledge, is Atma - Gnana (wisdom - knowledge) which arises for those who have surrendered their intellect to the Reality. Finally, Pragnanam is the expression of that Reality as Consciousness.

Now, in the practical field, Krishna starts speaking on 'Karma'. Karma - otherwise action, is not mandatory, and no karma is possible in the adwaitic concept. Normally, karma can be objectified only with a second subject (or object) and in the state of 'not two' ('adwaitha') no karma could happen. However, there is a possibility in the form of 'sankalpa' which only has brought forth the prapancham. Prapancham is thus inseparable appearing on the Reality, similar to a mirage. From the relative stand point, admittedly, there exists karma and along with that, a kartha and a karyam .
As already mentioned, the entire prapancham is only a sankalpa. According to Sankya philosophy, three gunas - satwik, rajasic and thamasic are the base for the Prakrithy, and Purusha rules over it. In vedanta also, sankya philosophy has been adapted to explain the srishty - krimam, although advaitins' ultimate stand is that the prapancham is only a vivartham - imaginary appearance. So long as, we have a physical body with indriyas and anthakaranam and we are conscious of a world around, we should find out how the karma can be regulated to bring in peace and harmony to the doer as well as to other beings around. Dharma sastras prescribe codes in this respect. Notwithstanding, there are four important principles to be followed in performing karma. First is the Yagna spirit. This yagna spirit is explicit in the functioning of elements. They perform their functions without a selfish motive, and there is a rhythm in their functioning. This rhythm should be followed by human beings also in their actions. When this rhythm is established in our karmas, they are known as dharma. The Ocean sacrifice its water, which in turn, is shed by the clouds, as rain. A seed sacrifices itself to bring out a tree. A lady sacrifices her virginity to bring forth a child. Thus, there is sacrifice in each one's action. We have to bring this sense of sacrifice in all our karmas. Next to yagna spirit, is karma - phala - tyagam. We should not be over - anxious over the result. At the same time, we should attentively perform action (karma with kousalam) and prepare the mind to face success or failure on the result, with equanimity (samatwam) Thus, yagna spirit,karmaphala tyagam, kousalam and samatwam are advocated by Krishna. Another interesting observation about karma, is that karma, as it originated, had no blemish. Even now, it continues to be so, in the case of sun, moon,planets, five elements, seasons, plants, trees and all living beings (other than human beings). All of them exhibit a rhythm in their actions; I dont think that they entertain a sense of doership or enjoyership. Rather, they live in a 'natural state'. In the case of human beings, karma got blemished even in the initial stage because of the 'ego' entertained by them. Ego interferes in every actioin and exhibits likes and dislikes,and ahantai-mamathai, with the result 'vasanas' are created, with which next birth takes place. This vicious circle goes on for ever perpetuating karma with a blemish, and disturbing the real nature of peace and harmony in man. We, human beings, not satisfying with the needs alone, entertain wants, desires, greediness and indulgence. Birds and animals act only to meet their needs, and they rarely have greediness and other desires. Geetha here comes to our rescue. Krishna advises to relinquish the sense of doership and enjoyership from the actions which are the making of the ego, and to submit all karmas to that Ultimate Reality. Geetha, thus, teaches us how to perform karma without blemish.

Geetha never advises to relinquish karma, and further, this relinquishment is next to impossible, so long as, we have body - consciousness i.e. a sense of physical appearance. This is true even in the case of sanyasins. Sanyasins view karma from the sakshy stage, similar to a stage - actor who is ever conscious of his real swaroopa even while acting different roles and exhibiting different emotions, on the stage. Karma - yogi also has the same status, when he performs karma without a sense of doership and enjoyership. This is possible by the surrender of not only the karma-phalam but the karthritvam also. Both the karma - yogi and the gnana - yogi (otherwise sanyasi) get immersed in the Ultimate Reality, and they are least affected by the karma.


After detailing Karma - marga and gnana - marga, Krishna now describes Dyana and Bhakhy, which are important factors in the path of gnanayoga and karmayoga. Dyana marga emphasises control of mind, practising moderation in eating, in conversation, in one's movement, in such other activities and in sleep, apart from practising rhythmic breathing and right sitting posture , as a prelude to meditation which leads to samadhy as per ashtanga yoga (here, in Geetha, it is yoga - a state where the individual immerses in the universal, multiplicity immerses in 'unicity', separateness immerses in togetherness, individual ego merges with the Cosmic Ego.) Dyana thus elevates the status of Gnana to Gnana-Yoga.


While dyana goes along with Gnana marga, Bhakthy goes with Karma marga, and both dyana and bhakthy elevates the status of gnana an karma to Gnana- Yoga and Karma - Yoga. A bhaktha totally surrenders his ego and intellect to the Reality, and feels comfortable in all actions, as if a child feels comfortable and happy in all its play while sitting on the lap of mother or on the shoulders of father. All karmas of a bhaktha thus turn into karma - yoga. Bhakthy, karma, dyana and gnana complement each other.


Krishna shows the Cosmic form - Viswaroopa to Arjuna to convince him that
"whatever is, is Consciousness". In Geetha there are terms such as Karma-Akarma, Kshara-Akshara, Kshetra-Kshetragna, Vyakta-Avyaktha. The first one of each of the pairs denotes Phenomena and the second one represents No-phenomena. Above these dualities, there is the Ultimate Reality "Noumenon" which is described as "Purushottama" in Geetha. The guna-thriyam viz Satwa guna, rajo guna and thamo guna are analysed in detail to bring out the point that satwic aspect always goes with dharma, which only leads to Enlightenment to experience Peace and Harmony in our living. While explaining krima - srishty it is said that Ishwara has taken Pure Satwa for himself and Malina satwa given to individuals; with the tamoguna, elements, tanmatras, anthakaranam, pranas and indriyas are created. One qualifies himself for Ishwaratwam by purifying his malina character (avidya)to turn as pure satwa (Vidya). The gunas, according to vedantins, are the constituents of Maya, and this Maya is something like a translucent curtain on which Brahman is reflected as Ishwara. Interestingly, Maya has been compared to "X"which is commonly used in arithmetical problems and the "X" is done away with, when the anwer is obtained. Thus, we try to find out the Reality through a concept 'Maya', and on realisation of that Reality, Maya is no more there.

The true understanding of Geetha and application of the same in our day to day living, would bring Peace within and harmony in our relationship with the outside world. PEACE and HARMONY are the expressions of REALITY, and experiencing the same, is the ENLIGHTENMENT.