Monism ( Advaitha ) Part 2

05/21/2004

Aykoe Devaha sarwa bhooteshu Goodaha
Sarwa vyaapee sarwa bhoothaantharaathma
Karmaaddhyakshaha sarwa bhoothaadi vaasaha
Saaksheechetha kayvaloe Nirgunascha

( Swethaaswethara Upanishad )

( The One and only One Divinity, latent in all the elements of the universe.
All pervading and the Antharaathma (Inner Soul) in all beings. The Presiding
Deity over all activities. The Lord and Master of all that exists. The Eternal
Witness of everything within and without. The wholly attributeless, the One
without qualities )
- - - - - - - - -
Hello everyone ! Sukravaaram Suprabhaath !
We will continue the topic of Advaitha (Monism), considering from
other angles.
On close scrutiny, we would find that all that exists has just three
constituents or components. The most important is the 'individual',
the 'self', the 'I' (Jeeva). The epicentre from which all thoughts radiate,
and all activities performed. One may put up with or reconcile to the loss
of anything outside oneself, but not oneself (the instinct of self-preservation)
one's most priceless possession. The 'I' includes one's gross physical body,
and the subtler mind, intellect and memory etc.
The second component of 'Existence' is : Everything that is outside
oneself - - - the world (Jagath), the universe, from the tiniest moth or insect
to the mammoth stars and galaxies, the vast field in which take place all our
activities: observations, studies, interpretations, investigations, discoveries
and inventions, social interactions, and the innumerable problems that are
faced - - - - the world with which we interact most of our life. These two
components (the individual self and the external universe i.e., the Jeeva and
the Jagath) are felt and experienced to be real and perceptible, the existence
of which we do not even doubt.
Then, there is the third component that is imperceptible and imaginary :
a 'God' or 'Divinity' ( Eeswara ). Some do not believe in It at all, while others
call it 'Nature' or 'Spirit' etc., some Entity that is running all this show. Creation
needs a Creator, is the argument. Philosophy deals with the inter-relationship
between these three components (trio), and Monism (Advaitha) addresses
itself to a perfect blend, and a total synthesis of this trio.

Another angle to the topic. Perceiving anything or any being outside
yourself, when you say: This is 'my book', 'my car', my friend', 'my teacher' etc.,
it is understandable that you are not the 'book', 'car', friend', or 'teacher'. In
the external world, nothing can be yourself. Now, let us consider the individual
itself. When you say: This is 'my hand', 'my leg', 'my eyes' etc., it is evident that
you are not your 'hand', 'leg', 'eyes'. Proceeding further into within yourself,
when you say: 'my mind', 'my intellect', 'my thoughts', 'my imagination' etc.,
which again means you are not your 'mind', intellect', thoughts', or 'imagination'.
Thus it is evident that whatever is perceived, felt or thought of in the external
world, as also regarding or within yourself, none of all that is 'you'. Though you
emphatically stress the pronoun in 'my body', 'my mind', 'my intellect', it just
means 'you' are none of these, but 'something' apart from and beyond these.
You perceive all these. You are the 'knower', not the 'known'. You are the
'seer', not the 'seen'. You are the 'subject', not the 'object'. Senses cannot
recognise that 'you', because that 'you' is behind them, making them function.
Again, the funny thing is, you say 'my God', which implies you are not 'God'
also ! Then, the 'One' who is beyond the Jeeva, Jagath and Eeswara, who are
'you', the 'real you' ? That was the queery posed by Bhagwan Sree Ramana.
The topic will be continued and concluded in the next Fri-Call.