Hari OM
'Text-days' are for delving into the words and theory of Advaita Vedanta.
We have heard about 'viveka'; discrimination between the Real and the not-Real. How are we to go about this?
Na Tv< dehae neiNÔyai[ n àa[ae n mnae n xI>,
ivkairTvat! ivnaizTvat! d&ZyTva½ "qae ywa.20.
Na tvam deho nendriyaani na praano na mano nadhiiH,
Vikaaritvaad-vinaashitvaat dRshyatvaachcha ghato yathaa ||20||
You are not the body, not the organs of perception and action, not the airs, not the mind, not the intellect.
Just as a pot, they undergo modifications, are perishable and can be seen.
The diligent reader here will recognise what is being said. From the TattvabodaH, from Aatmabodha, any of the texts thus far covered, it will have been learned that Vedanta advocates none of this, the perceived world, is Real. Reason being, they are subject to change and are finite in time. That which is Real is unchangeable, eternal and, what is more, is currently out-with our ability to perceive It.
We can be the proud intellectuals and take all this stuff onto our 'hard drive' and be able to spout it again when required, but are we living it? To not practice what is taught and make efforts to attain the goal of Realisation makes the study of philosophy nothing more than a filler of time, gymnastics for the mind. We then miss out on the potential for Bliss.
It is worth consulting the BMI chart when pondering this verse. From birth itself, we identify with the body. As we grow and interact with the external world, we also start to identify with our mind and our intellect. We think in terms of 'my' body, 'my toys', 'my...my...my…' As our body changes, we do what we can to nourish and maintain it and lament when it moves along its way towards its demise. We start to fear its loss, so connected to have we become. This includes all the sense and organs of perception; sight, smell, hearing, taste, touch. When any of these become impaired for any reason, we might feel forlorn and begin to doubt ourselves and our abilities. Our upaadhis are like the clay which the potter uses. It starts as a simple mass, then in the skilful hands becomes a form. It gets used for a purpose for a time and then will, through accident or intent, become damaged and be discarded, returning to the clay from which it arose.
Who, though, knows all this about us? Is not there an "I" within us which does not change? That little glimmer of Self which feels none of the weight of time and wonders at the changes without itself being affected? This is the sakshi, the witness-self. It is the chitta part of the antaH karana and is the clue that we are not, indeed, any of these coverings and tensions. We are something else which ought not to be worrying about any of this.
Thus, sit and ponder upon what exactly is the matter with matter! The material world is nothing compared to the spirit. Let go of this misperception of 'I am this or that' and reach for the "I AM."
