Through philosophical inquiry one gets an intellectual conviction about the presence of an Absolute Power which permeates every object perceivable and conceivable. In due course he experiences the same in every movement and moment of his life. The intellectual conviction is termed as bhava-adwaidam and experiencing the same is anubhava adwaidam. These two stages are not distinct like water-tight compartments. They complement each other.
The movements, feelings, events and all happenings without exception take place in the phenomenon (Prathibhasam) which rests on the substratum (athishtanam) which in turn is the expression of that single power (adharam). The analogy of water, ocean and waves is relevant here to understand these three terms.
Whatever happens in the phenomenon is temporal. It has a beginning and an end. It produces feelings of pleasure and pain and other dualities continuously and alternately. An individual possessing intellectual conviction - bhava adwaidam - can observe this fleeing phenomenon and also reasoned out that it is something like a mirage or waves resting on the substratum. If only one succeeds in the intellectual conviction about the presence of a substratum and remember the same constantly he can outlive or rather escape from the conflicting dualities of the phenomenon. The result is ever-lasting peace and happiness which is the nature of the substratum.
The substratum is known by different names such as Athishtanam, Consciousness, Non-phenomenon, Ishwara, Thuriam. It shouild not be forgotten that above all these phenomenon and non-phenomenon (prathibhasam and athishtanam) there is Adharam (Base) known by the terms such as Noumenon, Awareness, Super-consciousness, Self and Brahmam. This adharam is beyond expression. When expressed It becomes consciousness.
Consciousness otherwise known as Real I is the witness to the doings of the phantom I the ego.Every thought, word and deed of the ego has the athisthanam in Consciousness. Consciousness is the expression of Self. Ego is the limited and distorted version of Consciousness. Thus ultimately there is only Self which is known differently as consciousness, ego, universe, individual etc. The analogy of water, ocean, waves, individual wave, wavelets and bubbles, is relevant here.
Values such as good-bad, dharma-adharma, sruthy-smrithy, bhakthy-gnana etc are spoken of from the phenominal/non-phenominal level wherefrom duality is viewed. Nouminan (Self, Awareness, Super Consciousnes, Brahmam, Eternal, Absolute etc) is beyond expression. Even Ishwara (non-phenomenon personified) is within the duality of Kshara-Akshara on one side and Akshara purusha and Purushottama on the other.
Waking, dream and deep sleep are the three stages we experience in the phenomenal region. There is a fourth one Thuriyam (not actually a stage) which denotes the no phenomenon; Ishwara;consciousness. This is the witness. Ishwara is praised as 'sakshi chetha kevalo nirgunacha' Seven stages of Agnana bhoomika are described in vedantic texts, "I" is the beeja jagrat, " I am" is the jagrat and 'I am so and so; this is mine' is akanda jagrat. This I is the first sprout in Consciousness or synbolically represent the first step in Lord's Cosmic dance. We may understand this 'I' as Ishwara chaitanyam. The source of 'I' is the dancer the Lord - Ishwara - Consciousness. Other movements in the dance represent the phenomenon with 5 elements, name and form, time and space, cause and effect etc. In the individual. Atma chaitanya is the first step as Ishwara chaitanya is. Lord is praised as Nada-bindu-kaladhara since everything emanate through the cosmic dance.
With all these philosophy and with the understanding of the same what should be one's behaviour in the day-today life? There is a dictum that one should be attentive to what he does or observe.Office work, or painting or singing or hearing a lecture or doing kitchen work or any other work requiring full attention, we have to follow the dictum 'be attentive'. In such situations what comes to the forefront is the focus of consciousness i.e. full expression of athistanam and not the distorted version expressed in ego. Yoga karmasu kouchalam - B.Geetha gives a definition. There are occasions where our full attention is not required. For e.g. travelling in a bus or train or going for a walk. Our thought wander for no purpose. We should make use of this for meditation remembering that substratum - consciousness. When we are in a house where a death has happened it is better we keep silence and focus our mind to the substratum contemplatively. Similarly when we visit a sick person let us say a few encouraging words of consolation and at the same time remember the consciousness which permeates everyone including the sick. On occasions like attending a marriage, a social gathering there is no harm in mingling with the gathering and exchanging pleasantries. At the same time, contemplatively rest in Consciousness. We happen to listen to music or engaged in entertainments, or reading . Emotions should not overpower us in such situations. Ego with emotions would bring in a deceptive feeling as if we are fully attentive. But we travel in the emotional level with ups and downs. On the contrary, such entertainments affect least, those persons who rest on consciousness.
An ideal dramatist expresses different emotions and enact different characters in the stage. He is least affected by the events or emotions in the stage. He is contemplatively aware of his real person throughout. Certain items of work we do mechanically such as brushing the teeth, taking bath or taking food . On such occasions thoughts occupy our mind. In case our full attention is not required for such activities, we should direct the mind to mediate on Consciousness.Some other disciplines may also be attempted: Less talk, modesty and moderation in all matters, less desires, accepting other as they are, not passing judgments, no gossiping, contentment with what chance bestows on us, equanimity, non-resistance, no reaction, response, detached attachment with friends and relations. When anger arises or when we are caught in some other emotions - pleasant or unpleasant, use the intellect, ask yourself 'who is getting these emotions ‘Is it the real I or the phantom I? By this enquiry emotions disappear and dissolve in consciousness. Help others, not with ego, but with the contemplative vision of Real I. Express gratitude to that Supreme personified as God, for what you are and for the grace bestowed on you through which you are able to identify yourself with the Real I. Real I i.e. Consciousness - Ishwara is the witness to the doings of the phantom I the ego. In short, whatever life one leads or whatever situations one is in, one should contemplatively reside in Consciousness and be sincere to the work on hand. Ego which brings in emotions should not interfere.
A few stories with the above morals are: King Janaka giving a test to a gnani to walk through the palace holding a spoonful of oil on hand. The king expects the gnani to observe every details in the palace but at the same time be conscious to the oil on the spoon held by him lest it should spill. (ii) A dancer keeping a pot on head and dancing perfectly to the steps, without dropping the pot in the process of her movements. (iii) a mother busy in the household work keeps an eye and ear on her baby sleeping in the cradle. (iv) a drama actor remembering his real person even while enacting different rolls with different emotions.
Let us not live a dream-life . Let us live a wisdom -life residing in Consciousness for ever. May Consciousness grace us to realise ourselves.
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