egodust at DIGITAL.NET
Wed May 20 17:00:43 CDT 1998
Gummuluru Murthy wrote:
> But, in the sahaja state (I take it that you mean by sahaja state, our
> natural state where we are not covered by mAyA but are the Atman in our
> natural glow), does the mind exist ? And, even if it exists,
> what burden could it be, or what obstacles or mischief can it produce,
> or what expenditure of "energy" is there to overcome ? In the sahaja
> state, I am nirguna Brahman, and I pervade all and I know it. In that
> state, what botheration can the mind be ? What Shri Sadananda says above
> about the mind is with reference to the mAyAvic state of the jeeva.
> I do not want to belabour the point, because there is no disagreement
> really, except a slight difference in emphasis.
I agree with every word. The bother is from thedualistic/pluralistic [vyavaharika]
regards the acts of Mind as real *unto themselves*.
Note where I said:
"Nevertheless the lila goes on, being the product of the
mahamahat of saguna brahman. So thoughts may or may
not continue. The point is they can no longer manipulate
awareness and specifically, in this way, create moment-to-
moment the mayavic jiva."
Thus in the naturally awakened [sahaja] state, the Mind
is witnessed as if one were viewing a cinema. The idea
of any victimization for the jiva vanishes.
A popular misunderstanding among vedantic students
is that the Mind or world is an abject illusion. It is only
under very special circumstances. Unfortunately, those
special circumstances--regarding our perception--have
become a popular habit in our world.
This may clarify:
We are everything we see and experience (saguna), as
well as That which transcends this (nirguna). The former
includes the mind, ego, senses, physics: gross, subtle,
causal...all comprising the changeable effects of the latter,
its attributeless substratum.
Ajnana is the result of mistaking some Particular
[within saguna brahman] as a thing-in-itself;
believing it to possess an exclusive identity...
giving rise to limitation, fear, and suffering.
The common habit of doing this is really the whole
obstacle blocking the conduit to our truth of Being.
Which is pure Being, unfettered by any stroke of
definition, ideal, or even imagination. For this
sathyanishtha is the wholistic primal essence
pervading all spacetime/causation equally,
regardless of the Mind's [apparent] fucussed light
of some relative awareness. The awakened or
liberated jiva (jivanmuktha) merely doesn't
settle upon the current of any thoughtstream.
Even if entertained and acted upon, the time
in doing so can never define or capture him.
And this is why he's called muktha = free.
(note: of course by the use of the word "he,"
I'm not suggesting males are only qualified.
In fact, in our modern world, there seems to
be an equal number qualified among both genders.
This goes without saying, as well as whether
brahmins are only qualified to read shruti of
the vedas. Even if that's the case, I'd rather
read the smriti any day. Works like Asthavakra
Gita, Ribhu Gita, Tripura Rahasya, Advaita Bodha
Deepika, cut faster and more direct to the chase
than any veda or upanishad, IMO. Views like this
may have temporal significance, unique to prevailing
conditions...regarding such observances as archetypal
or universal is a big mistake.)
I would like to include here a poem by my as
yet estranged wife, regarding freedom in time.
time is a tree
with its roots in the water
the ocean is me
with my roots in the land
and god tends the beasts
throws the mountains upward
and the sky flies like rivers
making a sea
that my ship sails in onwards
through dreams and wishes
with a mast made of heaven
and a sail made of motion
and my ship is my savior
that walks on the water
that feeds the tree who is time
who now drinks of my survival
but i will let loose my anchor
climb up my heaven
and watch for the coming
for i am the sailor
on a journey to nowhere
through the waters of me
i am the body
that is timeless and endless
i travel beyond all
and i am free
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