Non-duality inspite of duality-2

[Guest guest]

PraNAms to all

 

As I was reading and learning from my post what was

written, I was prompted to write some more. Hence this

post.

 

Non-duality in spite of duality. Prof. VK once

commented that this is a wonderful phrase for advaita.

This actually a meditative theme for those who want

to see this truth - not for intellectual conviction

but for direct realization - See if you can see along

with me, the truth of that oneness.

 

Examine the dream world. It is the one waking mind

that is projecting the total world of plurality or

duality. There is seer-seen duality in the dream. I

take myself only as seer in the dream world,

forgetting that I am the seen too. 'neti' 'neti' is

not negation of this or whatever I see as unreal, but

negation of only the appearing 'seens' as unreal while

recognizing that ONE-NESS that is pervading both the

seer and the seen - pervading that oneness in both

subject seer and object seen. The tiger that is

chasing me in my dream is not different from I, who is

running away from that tiger, to save myself from the

tiger, myslef. But I, identifying only with my tiny

body-mind-intellect as well the tiger identifying with

its own body-mind-intellect, as well as the forest

with full of trees and creepers and thorns on the

ground, where we both are placed, the inert ground

where both of us are running, along with the rocks

and the mountains in front of us, all are but ONE MIND

(waker's mind), supported by me, the conscious entity.

In the dream, I am praying to the Lord, thinking that

there is Lord separate from me, who is the creator of

the dream world - praying with all my devotion- 'Oh

Lord please save me from this tiger'. And I as that

tiger may also be praying the same Lord - " Oh Lord, I

have been starving for the past 3 days and now I am

able see a very tasty pray. Please help me to catch

this pray " . What is the Lord going to do? 'Let the

things happen according their praarabda!' As I run, I

fall into a well and out of fear catch hold of a

creeper to save myself. When I look down I see few

snakes moving around at the bottom of the well and I

look up only to see the disappointed tiger waiting for

me to come up so that it can have its tasty meal.

Suddenly I see some honey dropping from a corner,

since I disturbed a honey-bee nest during my fall. I

open my mouth and start enjoying the honey - while

noticing some honey bees coming around to sting me.

Out of fear I loosen my grip on the creeper and slid

down to be beaten by the snakes waiting for me at the

bottom of the well. With that fear, I wake up to find

myself on the bed - just to recognize that it was all

a dream and not unreal -the fear of the snakes and

that of tiger is gone. But honey was very tasty! The

snakes, the honey, the bees, the well, the tiger and

the forest - all disapper into one mind that is

projecting the multitude of plurality. How one became

many? That projecting power, we call as MAYA. The

cause for that mental projection is due to my own

vaasanaas. But both the mind and the vaasanaas are

inert - they cannot project themselves unless there is

a consciousness supporting the mind. The world of

plurality of the dream world is nothing but one mind

supported by consciousness that is pervading the BMI's

of all beings (chara) and non-beings

(achara)projecting that plurality due to the pressure

of vaasanaas.

 

If I can recognize that ONENESS in the multitude of

plurality - non-duality in spite of duality - Which I

know definitely as the truth of the dream world, I

would enjoy the dream world as a drama, dream world

would not bother me anymore. But dream world exists

only because my intellect is dulled in the dream and I

have no capability to recognize that which is eternal

and which is is ephemeral in my dream.

 

Then, how can I do this in the waking state, if the

waking state is similar to the dream world? The

waking world is also a projection of one mind (we call

total mind) projected due to the total vaasanaas

bundled together - supported by

existence-consciousness what we call Iswara. There is

one striking difference between the waking state and

dream state - and that is the discriminative intellect

- viveka - which is lacking in dream state but can be

invoked to its full potential in the waking state.

That intelligence is not intelligence that divides or

analyzes (tiikshNa buddhi) but that subtle intellect

which integrates or synthesizes (suukshma buddhi) or

that which sees the oneness that pervades the

plurality - that non-duality in spite of duality. That

needs to be cultivated by purification of the

intellect where the purification involves purgation of

the vaasanaas in the local mind that wants to see

oneness. Viveka grows with the logical analysis

supported by scriptural declaration until one develops

a full faith in the scriptural declaration to see the

truth that is beyond the logic.

 

In the 11th Chapter of Giita, Krishna provides us (not

only to Arjuna but to all of us who are ready to

surrender our limited vaasanaas) that vision or gives

us that intuitive eyes (jnaana kshakshu) or wisdom

eyes to see that ONENESS that pervades the plurality

of both good and bad, gods and devils - the entire

universe of names and forms - and shows His true

nature that is beyond all forms, all names. Let us

not be afraid like Arjuna to see the total vision,

beyond all dvandaas - beyond all opposites - that one

existence-consciousness - to see that oneness that

pervades both the seer and the seen - that advaitam in

spite of dvaitam - that non-duality in spite of

duality. Let us give up the all the notions of that I

am this little BMI or little egos, trying to

discriminate one from the other, trying to separate

one from the other, all that dividing tendencies

inherent with our little egos and see that ONENESS

that pervades this entire Universe - movables and

immovables -see the oneness that pervades the solar

systems, the galaxies, the billions of stars that are

forming and dissolving at time scales beyond human

comprehension, that non-duality in spite of duality.

Krishna is going to reveal to us that non-duality in

spite of duality as the essence of the whole Giita,

provided we have developed the eyes to see - that

discriminative intellect. It is the direct vision that

Krishna presents in this chapter - a rare description

of the entire universe. One has to go beyond the words

to see that oneness - since it is one Krishna that

pervades the entire viswa ruupa. - It can only be done

by surrendering all our tendencies that separate us

from the totality - that can occur only by complete

surrenderance to the totality - giving up all our

notions - all our arguments - all our logic - all our

preconceived notions about dvaita, advaita,

vishishhTaadvaita - to see that ONE that pervades the

plurality. Accept that gift of vision from Krishna by

complete surrenderance to that totality.

 

To see that viswa ruupa, Giita provides just a glimpse

of what Arjuna was familiar, but we need to see

Giita's teaching of the 11th chapter to see that

oneness in the world that we are in. Start seeing

that one ness in you, in me, in everyone that we

encounter, in everything that we encounter - it is not

by intellect but by intense feeling of that presence

that life principle in us in everyone and that

existence principle in everything that one perceives

that oneness intensely as clearly as Krishna shows.

 

 

To see that NON-DUALITY in spite of all duality - to

see that NON-DUALITY that pervades all duality - that

NON-DUALITY that supports all the duality - that

NON-DUALITY that is the essence of all duality - and

that NONDUALITY that is only real and eternal shantam,

peace that passth understanding, shivam, that is most

auspiciousness among all, advaitam, that is one

without a second and that which people call as the

fourth state - chaturtham manyante - that SELF - THE

UNIVERSAL SELF - that I am - EXISTENCE-CONSCIOUSNESS

that I am - To see that clearly and as vividly as I

see the fruit in my palm, is the vision that Krishna

provides in this chapter - provided I am ready to

surrender all my preconceived notions about myself and

the world. That is true saharaNaagati or prapatti.

 

That is the vision of NONDUALITY in spite of duality.

 

 

Hari Om!

Sadananda