What do we mean by- "This world is not real?"
It is difficult for us, the common people, to understand what they meant when the great sages, jnyanis, learned persons, asserted and reiterated that "this world is not real", It is definitely a doctrine not meant for the common people who think 'a tree is a tree and a cow is a cow'. Everybody knows that. This is the principle of 'idamta'. It is true as far as the phenomenal objective world is concerned. But, we are not concerned with the physical world, loukika prapancha, here.We are investigating into the 'ultimate reaity', the existential reality. The ultimate reality is that 'what all that come to our grasp, our simple understanding, is just a transitional, passing phase. not an eternal one. Our mind, senses, intellect have limitations and we cannot go beyond our capacity to grasp the true nature of our existence. The phenomenal objective world that we live and work is a transient one, always on the move, subject to the influence of, veiling power of 'maya'. We have limitations. All that comes within the grip of time, space, and causation are subject to change, deterioration and dissolution. Hence, these are not real. The 'real' is that which remains the same, unchanging, eternal one. That eternal, immortal, unborn and unending is the only 'sat'. It is called 'the brahmn'.
This is the realization, visualization of the inner subtler forces that are operating in the creation, sustenance, and dissolution of the phenomenal objects and this includes our physical body, ever changing fickle mind, and perverted intelligence.. Hence, this subject is not meant for for the common people. It is for the serious spiritual seekers, sadhakas that the jnyanis address. It is for the slightly advanced people, who are investigating or inquiring into the 'truth'- the reality of existence.
It is difficult to understand the statement- 'what we see' is not real! It may seem absurd if I say "I am not here", particularly when I am sitting in front of you and talking about this. But this becomes very clear when i clarify that both of us are immersed in the thought, the search, the quest of 'truth' and for that moment we both are not consciously aware of our existence. This total merger in the 'self' is the state of pure consciousness. Here we are conscious not of the objective world, but of the very consciousness itself! By, the way, all these thoughts, ideas, images and imaginations belong to another world, manonmaya, not the bhoutika or sthula shareera. The senses, mind, buddhi and ahankara are silent when the jiva is established in its Self, the Atman. Thus, the physical objective world disappears, doe not exist (ass long as the jiva (sadhaka) is engaged in the spiritual pursuits. This state of 'samdhi' is what is the transcendental state. Such of the yogis who are established in the samadhi have realized the transient nature of the world and they discard it, withdraw from the sensuous world and declare, this phenomenal objective world is not real.
Today, science, too, speaks in the same language and say, 'what we see as a rock is not a rock, solid is not solid'. The scientists assert that the electrons are moving en masse at the speed pf light.The fermions, bosons are all so invisible that it is difficult to anything about these subatomic particles. What all seen through the powerful telescopes are also the images, subject to loots of postulations, hypothesis and doubts. The gross objects are all created by assemblages of parts and, obviously, the parts are sure to give way sooner or later leaving a void! whoever contemplates on brahman will arrive at this conclusion. When they say sarvam khaluvidam brahma it is meant that what all we see is the manifest forms of brahman that begins with vibrations, sound waves, and manifest as gaseous, liquid and finally gross solid objects expressed by the syllables (alphabets), words; and, the spoken words are not capable of expressing these subtler aspects of creation.
It is difficult for us, the common people, to understand what they meant when the great sages, jnyanis, learned persons, asserted and reiterated that "this world is not real", It is definitely a doctrine not meant for the common people who think 'a tree is a tree and a cow is a cow'. Everybody knows that. This is the principle of 'idamta'. It is true as far as the phenomenal objective world is concerned. But, we are not concerned with the physical world, loukika prapancha, here.We are investigating into the 'ultimate reaity', the existential reality. The ultimate reality is that 'what all that come to our grasp, our simple understanding, is just a transitional, passing phase. not an eternal one. Our mind, senses, intellect have limitations and we cannot go beyond our capacity to grasp the true nature of our existence. The phenomenal objective world that we live and work is a transient one, always on the move, subject to the influence of, veiling power of 'maya'. We have limitations. All that comes within the grip of time, space, and causation are subject to change, deterioration and dissolution. Hence, these are not real. The 'real' is that which remains the same, unchanging, eternal one. That eternal, immortal, unborn and unending is the only 'sat'. It is called 'the brahmn'.
This is the realization, visualization of the inner subtler forces that are operating in the creation, sustenance, and dissolution of the phenomenal objects and this includes our physical body, ever changing fickle mind, and perverted intelligence.. Hence, this subject is not meant for for the common people. It is for the serious spiritual seekers, sadhakas that the jnyanis address. It is for the slightly advanced people, who are investigating or inquiring into the 'truth'- the reality of existence.
It is difficult to understand the statement- 'what we see' is not real! It may seem absurd if I say "I am not here", particularly when I am sitting in front of you and talking about this. But this becomes very clear when i clarify that both of us are immersed in the thought, the search, the quest of 'truth' and for that moment we both are not consciously aware of our existence. This total merger in the 'self' is the state of pure consciousness. Here we are conscious not of the objective world, but of the very consciousness itself! By, the way, all these thoughts, ideas, images and imaginations belong to another world, manonmaya, not the bhoutika or sthula shareera. The senses, mind, buddhi and ahankara are silent when the jiva is established in its Self, the Atman. Thus, the physical objective world disappears, doe not exist (ass long as the jiva (sadhaka) is engaged in the spiritual pursuits. This state of 'samdhi' is what is the transcendental state. Such of the yogis who are established in the samadhi have realized the transient nature of the world and they discard it, withdraw from the sensuous world and declare, this phenomenal objective world is not real.
Today, science, too, speaks in the same language and say, 'what we see as a rock is not a rock, solid is not solid'. The scientists assert that the electrons are moving en masse at the speed pf light.The fermions, bosons are all so invisible that it is difficult to anything about these subatomic particles. What all seen through the powerful telescopes are also the images, subject to loots of postulations, hypothesis and doubts. The gross objects are all created by assemblages of parts and, obviously, the parts are sure to give way sooner or later leaving a void! whoever contemplates on brahman will arrive at this conclusion. When they say sarvam khaluvidam brahma it is meant that what all we see is the manifest forms of brahman that begins with vibrations, sound waves, and manifest as gaseous, liquid and finally gross solid objects expressed by the syllables (alphabets), words; and, the spoken words are not capable of expressing these subtler aspects of creation.
These aspects of creation are not easily understood by common people unless they undergo a rigorous training in the singing the Veda with phonetic perfection. This needs a good teacher who can reveal the secret coded language of the Vedic hymns. It may not be possible to get this higher knowledge in a person's life time of say, eighty or hundred years!
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