90/9: God And I

Summary: One way to realize God in our life is to see that the importance for all the worldly things is granted by us. The only thing that is independent of our attention is our existence. This is the way God resides in us. To realise this fact as True is the purpose of sadhana.

Verse 90: Taise Bhootjaat Maajhya Thaayi, Kalpije Tari Aabhase Kaahi, Nirvikalpi Tari Naahi, Teth Meechi Mee Aaghave.

Translation: Therefore, this world is a part of mine that is seen as per your imagination. When your imagination ceases, what remains is nothing but me.

In the last verse (81/9: The Wrong Aim), we saw that there is no reasonable way with which we can be sure about understanding someone else’s mind. In fact, we tend to see things in other person’s behaviour that we actually wish to see. This verse takes this concept one step deeper and asserts that when we actually stop our wishes completely, what remains is a complete communion with God.

Right from our birth, we have assumed that things we perceive with our senses are real. However, since all the great souls, who have no valid reason to mislead us, are telling us that the world is only as much real as we wish it to be, we must pause and see if what they are saying is reasonable or not.

When we say that the world is real and it exists whether I am there to imagine it or not, we are actually making two statements of very different nature. The first one, ‘the world is real’ is based on our experiences and the second ‘it exists whether I am there or not’ is a conjectural statement deduced from things we have assumed to be reasonable. The second statement is a proof that, quite often we relax the condition of self-experience and give reality to things whose ‘effects’ can be experienced by us. For example, we all believe that the theory of evolution is true (well, all except a few states in the U.S. of A.!!!), or the theory of DNA determining some of our behaviour is true because, their existence is reasonably established by the method of ‘cause and effect.’ Hence, to see the reality of the statement made by Dnyaneshwar, it is enough to establish its truth in a reasonable way by deduction.

When we say something is ‘true’ we mean: The thing exists as we see it to all others. For example, when I say that I am wearing a blue shirt I knew that the whole world is going to say that Shreedhar is wearing a blue shirt today. I have no doubt about its truth. However, if by previous instances, I know that my best friend is going to call that shirt green, I will say that I am wearing a blue shirt except from the point of view of my friend who is going to call it green! Even then, I will grant the truthfulness to the blueness of shirt. I will reason that well, most people who saw it call it blue. So I must be right. Now, for a simple thing as the colour of my shirt, I can take refuge in the reality granted to it by number. But, if only I perceive a thing, then I would have to completely believe in my own assessment. Then, to describe such a thing I will use different language. I will say, ‘ according to me such and such thing happened’. I will be open to the possibility that there might be a completely different interpretation to what I observed.

Now, we sense the world by one or all of our five senses of cognition. However, its interpretation lies completely in the domain of our mind. This mind of ours is not accessible to anyone else in this world. Hence, we cannot take shelter in the law of numbers. For example, even if most people agree with me about the blueness of my shirt, I do not know their exact definition of ‘blue’. Many of them might actually want to call it ‘deep blue’ or ‘navy blue’ etc. If I do not agree with them, the number of people who agree with me will be much less than what I originally thought. Imagine the number of people who will agree with you about anything non-material, like the attitude of a common friend. In such a situation the possibilities are endless, and chances are that our interpretation ends up in being a minority of one! Even then, we firmly believe that we think is the reality. And it is true!

The whole point is following: Just like each one of us has a different interpretation of the blue colour, we have different interpretation about each and every thing in this world. We tend to agree with other in a sense that the difference between what we think and what he/she thinks is not that much as to warrant a discussion. It is not ‘practical’ to keep disagreeing over minor details.

However, the truth doesn’t depend upon what is practical and what is impractical to us. It is true independent of this consideration. Hence, when we embark on uncovering the truth, we should disregard all our compromises made for a friction free existence and concentrate on pure truth. Then, we will be forced to accept the fact that the reality according to us exists ‘only for us’. Whenever we try to explain the truth as perceived by us to others, we always compromise over what we think as ‘minor details’ and then, it is no more truth. There are no gradations in truth! Either a thing is true or not true. We cannot say that it is 90% true. We can calculate percentage only if we understand the truth in its entirety and then calculate the percentage of falsity. This is an impossible task. Hence, in this most austere form of truth, there is only person who can verify the truthfulness. That person is you, the perceiver. It is in this sense that the great sages say: ‘Each one of us is born alone, lives alone and dies alone’. Hence, your world is yours alone. You can share large parts of it with others but not everything. The way things happen in your world is as follows: An impression is created in your mind due to external or internal event and you pay attention to that impression and your paying attention grants it the truthfulness. If you happen to ignore it, the event loses its truthfulness for you (like a bird flying high above your head unnoticed by you, or like a old fashioned father doesn’t notice the anguish he is causing due to his highhandedness). Now, the more you are engrossed with one thing, the more other things lose their ‘reality’ for us. We notice this fact even in our everyday existence. Now, if we happen to fully concentrate on a thing not related to any thing from this world, then it stands to reason that the whole world has lost its reality for us. Therefore, there is nothing in this world that is real in a very abstract sense of the word ‘real’. It is we who grant it its reality.

Now, the question arises: is there anything that is actually real? Yes, there is. That thing is different for each one of us. The absolutely real thing in my life is the feeling that I exist. Without this feeling, I cannot grant reality to any of my perception. If we get completely lost in contemplating the truth of this fact, we will naturally lose our attention to all worldly things. Then whatever remains is only your contemplation on your Self. The verse then says that there I AM. When our mind becomes fully insensitive to worldly inputs (nirvikalpa), what remains is only God. The God resides in all of us in this sense. In this sense we are all part of Him. Understanding this and experiencing it in our life is the complete goal of sadhana.

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