Vision Of Truth (sad darshanam) – Part 20

yadIshiturvIkshaNamIkshitAram

avIkshya tanmAnasikekshaNam syAt

na drashTuranyaH paramo hi tasya

vIkshA svamUle pravilIya niShThA—22

 

yadIshituH vIkshaNam = that (which)vision of Ishvara as an object; IkshitAram = Atma, the observer; avIkshya = not recognizing; tanmAnasikekshaNam syAt = will be a mental projection; drashTuranyaH paramaH na = No supreme other than seer; hi = indeed; tasya vIkshA = his vision; svamUle niShThA = abidance in one’s own nature; pravilIya = having resolved.

 

That vision of Ishvara (as an object), which is, without recognizing the observer Atma, is only a mental projection. There indeed is no supreme other than the seer. His vision is the abidance in one’s own nature having resolved the triad.

 

As long as Ishvara is considered as an entity separate from oneself, so long misery continues. Vision of Ishvara as an object, is merely a mental projection. If one has a vision, it is something other, external to him, meaning, the form of the vision has a beginning outside of him. Hence, there is a limited form to the Ishvara seen in a vision. Such an Ishvara is finite. How is that vision of any help?

Also, a vision of Ishvara implies there is the triad working in this field too. There is a seer, seen and process of seeing. It, like any other process has a beginning and an end. The absolute, however is beyond the triad. Hence, any vision, of any personal form of Ishvara, is but a vision, a mental projection and therefore, is unreal.

 

Following is a paragraph from the description Dr. T.M.P. Mahadevan has given on this verse in his book – ‘Ramana Maharshi and His Philosophy of Existence’-

 

“The ego pictures to itself a God in different ways. It attributes to that God all perfections, which it can imagine. Because it is a person imperfect and finite, it thinks that God is a perfect and infinite person. But any idea of personality necessarily involves imperfection and finitude. All ideas of God formed by the ego contain, therefore, a self-contradiction. This contradiction cannot be removed so long as the ego lasts. It is only when the ego vanishes that the truth dawns- the truth of the non- dual reality which is the self. We may even call this supreme reality God. Here, terms do not matter but what is important to note is that in the plenary experience there is no distinction at all- not even that of the worshipper and the worshipped.”

 

Abidance in oneself as the Atma, is the real vision. Owning up one’s true identity as the infinite is the true vision. Here, there is no triad. The subject alone is. There is no external seeing. There is seer alone. This effortless abidance in one’s own nature is the true vision of Ishvara.

 

AtmAnamIkshet param prapashyet

ityAgamokteH sulabho na bhAvaH

nAtmaiva dRishyo yadi kA katheshe

svayam tadannIbhavanam tadIkshA—23

 

AtmAnamIkshet = one should see the self; param prapashyet = one should see God;

ityAgamokteH =teaching of the vedas; sulabho na = is not easy; bhAvaH= meaning;

nAtmaiva dRishyo = the self itself is not seen; yadi kA kathA Ishe = what to talk of Ishvara (how can Ishvara be seen?); bhavanam svayam = unto him; tadannI = oneself becoming food (resolving the ahankAra) tadIkshA = vision of him;

 

The meaning of the teaching of the vedas “One should see the self. One should see God”, is not easy. The Self is not seen, what to talk of the Lord? The vision of him is oneself becoming food unto him (resolving the ahankAra).

 

The vedas declare that ‘One should see the self’ etc. If the self is not an object how can Ishvara be seen? Ishvara is also not objectificable.

 

Then how do we resolve this seemingly contradictory statement? Here, the word ‘seeing’ has to be understood in a figurative sense, since the primary meaning does not make sense. Seeing is, realizing, claiming as one’s own, abiding, being that very essence which is behind the ahankAra and the world.

 

Due to the interaction of the ahankAra, the organs and the mind one has varied experiences. If identified with them, one will always have notions of finitude and mortality. The self is not associated with these. Ignorance gone, it is known that the self is not involved in the triad. The resolving of ahankAra is possible by removal of ignorance. I see myself as God; Myself, as not the mini self with a measurable body, but the self which is inherent in all and beyond. This self is Me. There is nothing else but Me. This is the Grand-God vision. What else is there?

 

One thought on “Vision Of Truth (sad darshanam) – Part 20

  1. Meenakshi, good point about seeing the self as Myself, or as God! – at that level of understanding reality (being one with It) a number of terms may be used without prejudice.

    Your view of ‘vision’ as being enmeshed in duality – later on you qualify it by saying ‘real vision’ – may give rise to puzzlement, since it (vision) is often referred to the ‘seers’ or ‘visionaries’ of ancient Vedic times. Reading it carefully there should be no problem. Regards, Martin.

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