There is a modern society where we want to fit in. It starts with the erroneous assumption that I am as good as the body, there is nothing modern about that. That is beginingless ignorance. But after that, its a modern. In with the times .
So I would then be a modern samsari.
All of us are modern samsaris. So we start first with in typical indian homes. Where did you finish education. How many marks you got. Its important to get a good job, then to buy a home and get married, have children. So there is a pathway, they make a pathway to be happy. Its a means of security, but in the name of security, it leads to absurdity eventually. here is no line drawn at any point for 'how secure is secure'.
First they want just 1 job. Then higher paying job, then next marriage, then child, then more you have to save for the child also. Then you need a better job and a bigger home.
Now after getting all that also , not yet happy. What the use of being wealthy, if others dont know I am wealthy. So now i need friends, a good circle. One inner circle of similar wealth. In this circle they discuss about the next higher wealth bracket , where to invest, next job etc. Then kids which school and all, so we can train them in he same route as ourself.
We also need an outer circle, preferably those slightly lesser wealth than us. So we can show off . We also do that humbly, in a humble fashion. Indirectly we talk about value of our home.
When and where is the security, its always limit x tends to security, which means there is never any security.
In the peak of ones health there is no security hen as one gets older I dont know what hope there is for security.
Is a sad sad life a sad samasari life it is. The whole world is indeed like this.
It all started with an erroneous assumption, that I am as good as this body. Reality is that I am the consciousness who is aware of this body, And sch as thing as this body doesn't exist, when I say 'body 'is'', the is is the nature of consciousness. So body doesn't really exist, only consciousness exists. Body is superimposed on consciousness. Atma appears as this jagat. Through maya shakti atma projects jagat in oneself, and oneself as witness in a body, appears as an ignorant jiva.
Creating a imaginary world which has no reality. Reality is there only for oneself and not for the world one manifests.
Similar to dream state. One manifests a dream, but dream is totally unreal, only the consciousness in which the dream appears, that consciousness alone is real. Same consciousness is where waking state also appears. This consciousness is ishvara consciousness. Its orderly, its objective. Its content is orderly and objective and connected and as put together, but its reality is just consciousness . What is put together is objects which have no reality as such, unreal objects are put together.
A pot is unreal object. Where is a pot its all clay only. All the way there is only clay. We cant even say pot is made of clay, there is no pot I say. Only clay is. Pot is just word and a form. A name and a form associated with the name. Word and its meaning. Where is pot other than the word and its meaning. Any form is merely meaning given. We say its a round coin. Round is a shape. Is there such a thing as round. There is no such substance as round, its just knowledge that's it. And what is the content of knowledge. There is no knowledge without a knowing being. This knowing being is the only being. Naturally is the content of knowledge also. I the atma itself is what we call as knowledge also. We call as thought form, just a plain thought has no form. Reality of every thought has no form .
What is invariable in every thought is the truth of the thought, and that is not a thought that we can be aware of, that is consciousness or awareness. Tree consciousness is, grass consciousness is, cow consciousness is , I is.
This I is self revealing consciousness. Does not require a pramana to know I am. his I am alone manifests as the truth of thought. Allowing us to say thought 'is'. Thought 'is' due to the isness of I.
Then we say cow is, tree is. There is no such thing as cow or tree, but we can say so. We are able to say so. We are able to see also a cow , it walks and all. And a ree also we are able to see. So we are able to see it despite it being not there, and having just a name anf form given, is enogh for it to be. Because it is unrea, we dont need a real tree or a reaal cow. We dont need a real subantive with a word and a meaning. Word and meaning themself have their being in substantive which is beyond words. Which is the truth of every word. Which cannot be separated from any thought or ibject as thought or object have no being other than is truth, the truth. That is how I see myself as the truth. I see there is an ishvara, and that ishvara is the truth that is me. That is the mahavakya, my nature if anatam or limtless.
