When we say the one reality, this one reality is the reality of the one who is saying, the instruments that say, as well as the things that is seen by the person.
So knower, known, knowledge, all the three are said to be the one reality.
This one reality when we say is both the knower and the known, obviously thought of an object isnt going to reveal the one reality. So what is revealed, as well the the one to whom anything is revealed, if both are one reality, then the usual process of knower, and known interaction, wherein an object is revealed via a thought, cannot reveal the one reality.
However if we were to look at what the upanisad says, that the light , which is responsible for any act of revealing, the one in whose presence alone, revelation can happen, the one to whom alone anything can be revealed, is none other than awareness. The awarer, is none other than awareness.
It is in the presence of awareness, that anything can be ever revealed.
Now if upanisad says, that awareness is the one reality, then a confusion arises, that isnt the awareness limited to the knower.
Firstly the truth of the knower isnt someone in time and space, as we talk about the super knower here.
The ordinary knower is the knower of thoughts in waking state, knower of dream in dream state, and knower of deep sleep, all the time associated with the body.
But when we see that instead of talking about knower, in reference to the body always, if we see the fact, that in deep sleep body awareness 'is not', but awareness 'is'.
In between two thoughts also, awareness 'is' but body awareness 'is not'.
So what is this awareness if we explore it isnt really limited to the body, only being reflected in the body.
When we talk about it, as a person, we talk about oneself, with reference to a particular body.
Essentially when shastra says this awareness is brahman, we are simply talking about brahman in reference to a particular body, which all this while was falsely considered to be 'oneself'.
On the other hand, oneself is the ultimate revealer, the consciousness, the awareness itself.
So I the awareness am being discussed in this body.
In this discussion, another knowledge comes from guru, that I the awareness, is also the cause for this body and all bodies, all matter.
How can that be the case, is the question.
Answer is simple in the sense, that all that 'is' has no existence of its own.
Therefore when anything at all is being referred to as 'is' with a name and form, the name and form , the very speech, the very speaker, all the three are enjoying existence , borrowed from oneself the awareness, while awareness oneself has undergone no change whatsoever.
So the speaker, the spoken object, the speech, all the three reset upon the self, therefore the self is none other than brahman.
So knower, known, knowledge, all the three are said to be the one reality.
This one reality when we say is both the knower and the known, obviously thought of an object isnt going to reveal the one reality. So what is revealed, as well the the one to whom anything is revealed, if both are one reality, then the usual process of knower, and known interaction, wherein an object is revealed via a thought, cannot reveal the one reality.
However if we were to look at what the upanisad says, that the light , which is responsible for any act of revealing, the one in whose presence alone, revelation can happen, the one to whom alone anything can be revealed, is none other than awareness. The awarer, is none other than awareness.
It is in the presence of awareness, that anything can be ever revealed.
Now if upanisad says, that awareness is the one reality, then a confusion arises, that isnt the awareness limited to the knower.
Firstly the truth of the knower isnt someone in time and space, as we talk about the super knower here.
The ordinary knower is the knower of thoughts in waking state, knower of dream in dream state, and knower of deep sleep, all the time associated with the body.
But when we see that instead of talking about knower, in reference to the body always, if we see the fact, that in deep sleep body awareness 'is not', but awareness 'is'.
In between two thoughts also, awareness 'is' but body awareness 'is not'.
So what is this awareness if we explore it isnt really limited to the body, only being reflected in the body.
When we talk about it, as a person, we talk about oneself, with reference to a particular body.
Essentially when shastra says this awareness is brahman, we are simply talking about brahman in reference to a particular body, which all this while was falsely considered to be 'oneself'.
On the other hand, oneself is the ultimate revealer, the consciousness, the awareness itself.
So I the awareness am being discussed in this body.
In this discussion, another knowledge comes from guru, that I the awareness, is also the cause for this body and all bodies, all matter.
How can that be the case, is the question.
Answer is simple in the sense, that all that 'is' has no existence of its own.
Therefore when anything at all is being referred to as 'is' with a name and form, the name and form , the very speech, the very speaker, all the three are enjoying existence , borrowed from oneself the awareness, while awareness oneself has undergone no change whatsoever.
So the speaker, the spoken object, the speech, all the three reset upon the self, therefore the self is none other than brahman.
No comments:
Post a Comment