When we drop the name and form what remains is an amorphous entity, nameless, formless and achintya. The truth, 'sat', or brahmn is nameless, formless, and achintya. The jivatman is chit-shakti. It has the capacity to grasp the truth and realize it. But, the embodied jiva is covered by a number of envelopes- thick, thin and invisible layers, too. These kosha or envelopes are: the subtler aspects of rajas, tamas, and sattva gunas, and subtle, gross and grosser aspects of vital force (prana), food (annam), manas, vijnyana, ananda as well as ahankara, buddhi, and chittavruti. All these, coupled with the name and form make the jiva an object that is perceived, but does not exist in the real sense of existence, bliss, 'sat' and 'chit' (sacchidananda). It is a gross body that is subjected to growth, disintegration and disappearance anytime; it comes within the grip of maya- time, space and causation. It exists and does not exists; this is the true state of the jiva. It undergoes all sorts of dualities, joy, happiness, and misery in a fraction of time; it does not know what is the truth, its true nature of existence. it suffers innumerable births and deaths. it is enamored by the glittering worldly objects and ignorantly pursues the unreal. It is totally disillusioned at the end.
The wise sages forewarn us. They advise us to look inward, search within for the true nature of existence; on the contrary, we look outward and always run after somebody and get disappointed. Nobody who is in search of his own self will be ever able to guide others; and in fact, nobody is interested in the search of truth. Truth is beyond the jiva for it has come far away from truth, from sat (light) to asat (darkness). The light at the end of the tunnel is visible only when the jiva contemplates on the words of wisdom of the great Sages. These words are the essence of 'sat'.
(to be contd.)
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