How does one think of "I" becomes paramount for a student of vedanta, who seeks a correction in vision.
I can no more be thought of as remote in any manner.
For eg: when I see a room, I cannot be thought of as being inside the room, or outside the room, or limited by space and objects in the room.
Mere fact that all this "is" indicates my presence, and my presence is not limited.
Now is my presence outside of this experience of the room and its content, including the body mind, no there is no inside outside, as that is also a concept in space and time.
Therefore there is no real placing of the I at all as a matter of fact.
I need not be placed anywhere.
The reason being I being brahman, all that is , places in the I alone.
Room, its contents, places in the I as an effect from the cause, while I "assumes" the status of being the cause that is pervading the effect. Cause effect being a manifestation.
So with that understand, where we place idam, or "this" is where we place "I" as well.
So when we say this "is", that itself is the I, and includes seer also.
So we have seer and seen, both resolve into I.
Both ARE and that areness is I.
So there is only myself, and hence I do not feel the need to place myself anywhere, i being all,
So am I a body, am I a table, am I a fan if I ask, we do have to say yes, this is how I appear, but I am really not a table, really not a fan, really not a room, and really not this body, I am really not the knower in this body.
Then what I am really, I am, thats all, I am consciousness satyam jnanam, what I am not defines what I am. I am not this reality this mithya. I am not required to be objectified.
I am the non negatable reality.
Cosnsciousness, formless non objectifiable, non subject being is me, but now in this transaction reality, I alone appear as the seer and the seen. And I am not oppossed to that in anyway, it doesnt affect me. What is not real cannot affect me.
That it is not real, this knowledge delivers, all the while it is not real, was never real.
Self alone is real.
I can no more be thought of as remote in any manner.
For eg: when I see a room, I cannot be thought of as being inside the room, or outside the room, or limited by space and objects in the room.
Mere fact that all this "is" indicates my presence, and my presence is not limited.
Now is my presence outside of this experience of the room and its content, including the body mind, no there is no inside outside, as that is also a concept in space and time.
Therefore there is no real placing of the I at all as a matter of fact.
I need not be placed anywhere.
The reason being I being brahman, all that is , places in the I alone.
Room, its contents, places in the I as an effect from the cause, while I "assumes" the status of being the cause that is pervading the effect. Cause effect being a manifestation.
So with that understand, where we place idam, or "this" is where we place "I" as well.
So when we say this "is", that itself is the I, and includes seer also.
So we have seer and seen, both resolve into I.
Both ARE and that areness is I.
So there is only myself, and hence I do not feel the need to place myself anywhere, i being all,
So am I a body, am I a table, am I a fan if I ask, we do have to say yes, this is how I appear, but I am really not a table, really not a fan, really not a room, and really not this body, I am really not the knower in this body.
Then what I am really, I am, thats all, I am consciousness satyam jnanam, what I am not defines what I am. I am not this reality this mithya. I am not required to be objectified.
I am the non negatable reality.
Cosnsciousness, formless non objectifiable, non subject being is me, but now in this transaction reality, I alone appear as the seer and the seen. And I am not oppossed to that in anyway, it doesnt affect me. What is not real cannot affect me.
That it is not real, this knowledge delivers, all the while it is not real, was never real.
Self alone is real.
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