MAANASOLLAASA

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Jaya Jaya shankara !<br>Namastripurasundaryai

!<br>Namo Kaameshwaraaya !<br>Namo narasimhaaya

!<br><br>Just as one in a dream, sees the world within oneself

as seperate entity,during the waking state also the

external world has to be judged. In dream, the reality of

the objects is nothing but the reality of oneself.

Then, what is the speciality in objects seen in the

waking state which are insentient and quickly destroyed?

Thus, the common point of experience in dram state and

waking state is that, in both cases, the objects of

experience are transient. <br>The revelation of objects in

dream state is due to one's own light and not due to

anything else.Similar is the case in waking state. Thus.

using the example of dream state, we can deduce that

the basis of existance for all objects,even in the

waking state is the Atman or the self.This doctrine is

supported by the upanishads: " aatmana eva ayam jyotishaa

aaste- He exists verily by the light of self etc". the

point to be noted here is that any object which cannot

exist independently cannot lso reveal itself. Just as

one who has woken up from sleep does not see the

objects shown in the dream, so also, one does not see the

world, after attaining knowledge par excellence. This

knowledge is the realization of the Atman/Brahman, the

basis for all existance and consciousness.<br>when the

jiva , who is asleep due tobeginless Maya, wakes up ,

then , he realizes the non-dual self, which is beyond

the three states of waking,dream and deep sleep.

Ignorance of, and mistaken notions about, the Atman are as

good as sleep ; perhaps worse than sleep. Sleep breaks

in a natural way without our efforts, but ignorance

and false understanding of the self can be removed

only by rigorous sadhana. This awakening comes as a

result of techings of a competent guru. <br>By the

kindness of the vedas,and the spiritual guru, and by the

dint of the practice of yoga, s also the grace of

god,when knowledge of the self arises,then, the yogi sees

the whole world as swallowed by the fullness of 'I'

principle(i.e the self) even as the foodthat is eaten and is in

the stomach, is seen as a part and parcel of one's

self. The atman-Brahman principle can neverbe known

through the medium of senses or even intellect, by

inference. It's existance can be known only by revealed

scriptures or the great vedas.Here when we speak of yoga it

is actually nidhidhyasana(meditation on the

aatman).<br>Just as one becomes a king, in his dream, enjoys all

desired objects,assisted by an army conquers enemies, is

later defeated by another enemy, retires to forest and

performs austerities, and thinks that he has lived for a

very long time, eventhough this was a very short

period of dream only, in the same way, in the waking

state also, he rules over the kingdom fancied by the

mind, and does not percieve how his life is getting

destroyed ny powerful floods of the river of time. Like the

sun covered by the cloud, the atman, being greatly

deluded by maya, appears like one who knows little and an

do little. <br>Reality is only one and it is the

Atman-Brahman principle. It is the same principle that appears

both as Ishwara and also Jiva. As an example. it is

the same person that becomes the king and also the

forest mndicant. Both these conditions have been brought

about by the dream state. In the same way, it is the

association with maya that makes the aatman appear as

Isheara. Entering into the created world and subjecting

himself to the influence of maya, he becomes Jiva. There

is no seperate entity called Jiva at all.

<br>sadhana...

[Guest guest]

It is due to the identity of the with Ishwara

that the powers of knowledge(Jnana shakthi) and

action(kriya shakthi) have been transferred to all living

beings. That the jivas are also Ishwara is established by

the fct of accretion of the powers of Ishwara on the

jivs.<br>The powers of knowledge and action actually belong to

ishwara. He alone is independant. these powers are also

seen in jivas, but they are borrowed powers like the

heat in a red-hot iron ball.Because the jivas exhibit

these powers which belong to ishwara , therefore,

ishwara is in them as their very own self. Hence he is

Sarvaatma-Self of all. Like the light of sun, it is the

knowledge or consciousness that shnes in all apprehensions

like "this is pot", "this is a cloth " etc. When an

object like a pot or a cloth is seen in sunlight, it is

actually the sunlight that is reflected from those oblects

that is being seen. And sunlight does not need a

second object to reveal itself. It is self revealing.

Similarly when we actually know an object as "Thisis a

pot", it is actuallly the consciousness of our self

that is revealing itself. <br>Activity is of the

nature of movement and transformation. When knowledge

fows out, activity rises as its' effect.

Kriya(activity) manifests itself in 2 ways : Parispanda-vibration

or movement a ine case of an arrow shot from the

bowand 2. Parinaama - transformation or change of state

as in the case of gold being made into ornaments.

When a person sees a small boulder in his path, lifts

it with his hands and clears his path, a long chain

ofactions will ave taken place. First : His mindstuff, with

he reflection of the consciousness of the atman in

it, flows out through his eyes, envelopes the boulder

and produces the knowledge, "This is a boulder". He

thinks " Since this is obstructing my path, let me

remove it". Third: He lifts it with his hand and throws

elsewhere. It is actually the last part of this sequence

thatis the actual kriya. This instrument has been moved

by the power of Praana, the vital breath of life

force and energy. This prana is situated in the body

and supported by the atman(consiousness personified).

This proves that kriya is the end product of jnana.

This atman, who is the indweller in everything, is

really the ishwara. Hence whatever activity is seen in

living beings, it is to be understood as having ensued

from ishwara

himself.<br><br>contd...........................................................\

....<br><br>sadhana