many-minds-antahkarana-one-consciousness-atman-brahman-satya-mithya-2

In previous part 26, a common assumption was corrected, “If one mind is liberated from the false notion of separateness, then all minds should also be liberated“.

It was explained that even though all minds (antaḥkaraṇa) are pervaded by the one same Consciousness (ātmā) – each mind also enjoys it's own individuality. Hence it's not affected by the knowledge or ignorance of other minds.

Just like in school…

A hard-working student is “liberated” from ignorance of a particular math equation, hence gets A+ in exams.

While others, who listened to the same instructor, with the same time allotted for study, got C.

In same way, knowledge of nature of “I” has to be addressed by each mind individually. And under guidance of a guru who sticks to the tradition (paraṃpara).

A math tutor succeeds for two reasons…

First, the teacher understands the subject matter firmly. Thus can also explain it systematically. Carefully building up. Never overwhelming the student.

Second, the teacher STRICTLY adheres to the curriculum. Never deviating from it just because he/she can.

Finally for knowledge to take place, student must be willing to receive it. No brilliance can be taught to one who sees no values in the subject matter.

Similarly, these three factors are required for self-realization (clear distinction of satya/mithyā) and self-actualization (mokṣa; permanent understanding) to take place.

How do we know a seeker will succeed? They'll ask ongoing questions.

And that's exactly what the student has done from our previous conversation…

The student asks “If minds are separate entities, you have contradicted your previous theories. Where is the question of One?”

” Yes, minds are many as are all dependent-reals.

But Consciousness is One. Illumining the world, all manifestations. Including our body and mind. It is the only real.

Real as we have shown before, there can be just one.

To illustrate…

Many pots, but one space. The space inside the pot is the very same space outside the pot. It only appears different from standpoint of the individual pot.

One house, but many rooms. Rooms are apparent owning to the walls.

One mirror, but many reflections. What is there to say about the world without a reflecting medium, the substratum… the Lord (Īśvara).

One wood, many furniture. The table is proud of it's appearance and even teases the chair. Both are wood only.

One screen, many pictures. Every colorful picture enacts an emotional response, a philosophical inquiry, even a physical sensation. Only because of the colorless, attribute-less screen.

One electricity, many appliances. Most appliances are caught up in their function. Coffee machine loves to satisfy people. Loudspeaker likes to get attention. When an appliance discovers THAT which powers all appliances, how can it not live a devotional life. Appreciating Lord's glory in all. Where is there question of inferiority or superiority.

One satyam, but many mithyā.

You believe that plurality is real.

But once you see through and understand what Truth is, the seeming reality, the plurality, the diversity, as though disappears.

Simply by changing mind's focus from mithyā to satyam. And holding it on satyam until mind is spontaneously abiding in satyam wherever it looks.

Minds and their infinite varieties are products of cosmic māyā, dependent-reals with apparent existence.

As long as you are under māyā's spell, mesmerized by the marvels of the world, you will take the differences for real.

Then will likely devote life to addressing and resolving infinite mithyā differences.

Ever wonder why a multi-millionaire continues making millions? Why not retire and seek union with Lord? Because without satyam knowledge, mithya-money is very real.

That's why Jesus said, “It's easier for a rope to go through the eye of a needle, then rich man to enter kingdom of heaven“.

In the wake of knowledge of reality, you will see clearly the mithyā status of the world. It is depending on satyam.

The one real is Consciousness, all-pervading limitless existence (satcitānanda). The cause of the universe. The truth of everything.

This the essence of ‘Without a Second'.

Conversation in part 28 brings topic of free-will and fate. “Are we, but, helpless puppets of a master puppeteer, māyā? In that case, what's the point of effort? Is life just fate beyond our control?”

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