Arbhyate jIva jagat parAtma
tattvAbhidhAnena matam samastam
idam trayam yAvadahamatiH syAt
sarvottamASham mati shUnya niShThA—4
Arbhyate = begins; jIva jagat parAtma = divisions of individual, world and Ishvara;
tattvAbhidhAnena = principles of the three tattvAs; matam samastam = all philosophies;
idam = this; trayam = three; yAvat = as long as; ahamatiH = ‘I’ notion; syAt = is there;
sarvottamA = the greatest of all; aham mati shUnya = devoid of ego; niShThA =
All philosophies begin based on the principles of the three divisions of individual, world and Ishvara. The abidance in self, devoid of the ego is the greatest abidance of all.
All religions are based on the three divisions of individual, total and world. These religions culminate in some philosophy which again is based on this triad only. Theology sticks to these divisions and does not attempt to go beyond.
Religion and philosophy include sAdhanAs to be done by aspirants and all of them presuppose the maintenance of individuality. Even if a person, goes into trance, he is still maintaing the division; his ego is maintained. He might be humble, yet, the humble ego is there. “I am an individual separate from the total and the world” is kept alive. As long as this is there, there will be fear, insecurity and feeling of limitedness. Where is liberation? There is only temporary abidance in a God separate from oneself. There is still dependency.
As opposed to this the abidance in the self with negation of ego is the greatest abidance of all. How is it so? Once the ego is known to be only functional; it is a relative reality needed to function in this world and in the human body that we have. Beyond this there is no other value to it. It is unreal. The self in whose presence the ego is, is the truth which is me. Basking in this essence is the greatest adherence, for that only is. Rest is all an appearance.
The notion of finitude has been cut asunder. All the divisions in the form of duality and triads are known to be only relative. The absolute is not away from oneself in space and time. There is mortality only to the body while one’s nature is known to be eternal.
One knows the truth not as apart from oneself. All the sAdhanAs that one does are means to arrive at this non dual truth. Though the divisions are kept alive while pursuing the means, they are of no value once the truth is recognized. Even the words of the scriptures are not required anymore.
satyam mRRiShA vA chididam jaDam vA
dukham sukham veti mudhA vivAdaH
adRRiShTa lokA niraham pratItiH
niShThA avikalpA paramA akhileShThA—5
satyam = real; mRRiShA = false; vA = or; chit = sentient; idam = this; jaDam = inert; vA =
or; dukham = sorrow; sukham = pleasure; va =or; iti = thus; mudhA = futile; vivAdaH =
arguments; adRRiShTa = not seen; lokA = world; niraham pratItiH = ego is falsified;
niShThA = abidance; avikalpA = division less; paramA = ultimate; akhileShThA= desired
Whether the world is real or false, sentient or inert, sorrow or pleasure are futile arguments. The abidance which is division less, where the ego and the world are falsified is the supreme state desired by all.
Instead of getting lost in philosophies advocating the world as either true or false; sentient or inert, sorrow giving or pleasure giving, one is better off abiding in the underlying truth which is the basis of the world as well as the individual. These prophecies do not deliver one to the truth. They are endless and futile. There is only one substratum, which is, the Atma. This is division-less and the appearing division created by the ego is illusional. The ego and ego created divisions are the cause of various theories and conformities. Abiding in the non dual truth, the essence of the individual is the greatest abidance. This is so because, it comes with the negation of the world and the ego. Once these two are negated, they cannot pose a problem since they have been falsified. The dream tiger cannot kill you after you have woken up. It might pose a danger to the dreamer, in that he might be scared, but upon waking it is unreal. So also, the divisions of the world and the finitude of the ego do not cause any insecurity to the one abiding in the self within.