Namaskar Ram Ji,
Ram Ji, who is the viewer, what is space and what is object? Does space and object exist apart from the viewer (seer in our language)?Originally Posted by Ram
Ram Ji, the logicians have not had the grace of studying the upanishads. They all work with concepts of jagrat state alone.
EXISTENCE OR CONSCIOUSNESS IS THE ONLY reality. Consciousness plus waking we call waking. Consciousness plus sleep we call sleep. Consciousness plus dream we call dream. Consciousness is the screen on which all the pictures come and go. The screen is real, the pictures are shadows on it.
The ajata school of Advaita says, ‘Nothing exists except the one reality. There is no birth or death, no projection or drawing in, no sadhaka (aspirant), no mumukshu (one who desires to be liberated), no mukta (one who is liberated), no bondage, no liberation. The One Unity alone exists forever.’ To those who find it difficult to grasp this truth and ask, ‘How can we ignore this solid world we see all around us?’ the dream experience is pointed out and they are told, ‘All that you see depends on the seer. Apart from the seer there is no seen.’ This is called drishti-srishti vada, or the argument that one first creates out of his mind and then sees what his mind itself has created.
To those who cannot grasp even this and who further argue, ‘The dream experience is so short, while the world always exists. The dream experience was limited to me. But the world is felt and seen not only by me but by so many and we cannot call such a world nonexistent,’ the argument called srishti-drishti vada is addressed and they are told, ‘God first created such and such a thing out of such and such an element and then something else and so forth.’ That alone will satisfy them. Their minds are not otherwise satisfied and they ask themselves, ‘How can all geography, all maps, all sciences, stars, planets and the rules governing or relating to them, and all knowledge be totally untrue?’ To such it is best to say, ‘Yes. God created all this and so you see it.’ All these are only to suit the capacity of the hearers. The absolute can only be one.
There is first the white light, so to call it, of the Self, which transcends both light and darkness. In it no object can be seen. There is neither seer nor seen. Then there is also total darkness (avidya) in which no objects are seen. But from the Self proceeds a reflected light, the light of pure mind (manas), and it is this light which gives room for the existence of all the film of the world, which is seen neither in total light nor in total darkness, but only in the subdued or reflected light. From the point of view of Jnana (Knowledge) or the Reality, the pain seen in the world is certainly a dream, as is the world, of which any particular pain like hunger is an infinitesimal part. In the dream also you yourself feel hunger.
The seen is simply not there in absence of the seer and when one begins questioning where this seer is, no material being is found.
MIND IS A WONDERFUL FORCE INHERENT IN the Self. That which rises in this body as ‘I’ is the mind. When the subtle mind emerges through the brain and the senses, the gross names and forms are cognized. When it remains in the Heart, names and forms disappear.... If the mind remains in the Heart, the ‘I’ or the ego which is the source of all thoughts will go, and the Self, the Real, Eternal ‘I’ alone will shine. Where there is not the slightest trace of the ego, there is the Self.
Brahman is known as avimukta. And Iswara is not different from Self.
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