Vedanta Verses 339 - 40

Probing into any subject should take into account the subject. Any study which leaves out the discerning subject will produce an incomplete knowledge. Actual studying happens when one studies in the light of the subject. What is this light that lightens up all things? A mere analysis of matter and material object does not bail us out of suffering, sorrow and struggle. The primordial idea that I am subject to disappearance is the greatest fear of humanity and every other fear is a ramification of this primordial fear. When we analyze matter as it appears to our senses, we miss out on that awareness which is aware of senses and the objects. We never probe into the one who is aware of the senses and also its absence, we never in a leisurely way take to the reflection of the fact that non-awareness is never ever experienced by us. I am aware also of the unaware state in the light of non- negatable awareness. In the light of this irrefutable self that we have to study the world. One cannot study the dream state using the dream senses, one has to use the wakeful senses and intelligence to do that. In the light of the survivor of the dream the dream has to be studied, the temporary has to be survived on the basis of the permanent. Analysis is probing into the subject in whose light everything is known.

There is no other way for absolute freedom other than understanding the sarvatmabhava, that every thing indeed is me and me alone. The whole world boils down to the self, recognizing everything as oneself is the freedom. Whatever is divided from me is an appearance in/within me. The dream that I see in not other than me, though within the dream perception they look divided from me.

Swamijee gave an analogy to explain this: with a single strand of thread one can knit embroider sceneries like forest, birds, the rising sun, flowing river, and a person standing nearby observing the scenes. The thread forms the matrix of the whole painting or of the scene made therein. The same thread runs through the person who is watching the scenery as well as the scenery. Every detail of the picture can be seen as the ‘given’ thing but not the thread, the thread is the very source of the puicture.Just so awareness is the matrix of everything that we see and observe and it runs through the seer and the seen. But this awareness is not one of the given, it is the very source of all given items that we perceive.

Everything boils down to the non dual non negatable conscious being. There is no other way for freedom apart from this one single method or sarvatmabhava.

Form is not a part of the seer, it is perception of the seer. A Vedanta student must recognize the unique ness of the seer and learn to discern the seer from the seen. God could have created the world but he did not definitely create the seer, he “became” the seer. Seer is therefore none other than the source of all this.

Space is the subtlest of the material things, while earth is the grossest, earth is different from the moon, moon is different from stars etc but none can stand separate from the space. All material forms rest in the subtle space. One form can be separate from another form, but all form stand on the formless. One wave can look separate from other wave, but they all boil down to the formless waters. All forms are illusory and more I see the formless the more I begin to see the illusory nature of the form. The more I see the rope the more I see the illusory nature of the snake that I beheld. The more I see the sand the more I see the illusoriness of the mirage waters. The more I wake up from sleep the more I can see the dream as illusory. The more I wake up to myself as conscious formless being the more I see of the waking as illusory as dream. The sarvatmabhava is possible the more I move away from forms.

Man is deeply habituated and passionately fond of forms, he knows nothing better than forms, he is fond of the “pleasures” that they generate, he undergoes trouble, undertakes effort to attain the forms that he so deeply cherishes, the color combinations that he so much admires. He does not know that no color combination can sustain him, ultimately when he gets tired he closes his eyes to the best of the colors and goes to sleep. The Xth man suffering the loss of the Xth man can be given no color combination for solace and comfort, all he needs to find out is the whereabouts of the Xth man. (swamijee was referring to the colors therapy etc here!)

I cannot hope to enjoy the world and also find a way to moksha. Absolute dispassion is necessary for fruitful enquiry.