A LĪLĀ, DIVINE PLAY, “IN” AND “OF” CONSCIOUSNESS!
It is all a play “of” consciousness.
Better yet, it is all a play “in” the consciousness.
Consciousness is not just the Seer, “witness” of all and everything;
It is the very “substance” of all and everything.
This consciousness appears as “I AM” (tvam-padārtha) at the subjective, individual level and as “Absolute Being” (Tat -padārtha) at the objective, universal level.
Though it always appears to be “as though” divided in subject-object duality at the body-mind level, yet in its true nature it never ever deviates from its Pure, Primal state of being One, without a second (ekameva adhvitheyam).
The seeming subject-object duality subsides in the seamless Oneness of Pure Consciousness when we direct our attention to the source of our objective experience. That is, when the mind or thought is directed/pointed to its Source, it loses its illusory character and rests as the unchanging consciousness-principle, which it was all along, is, and will ever be. The apparent changes take place at the surface of ocean as waves (mind) whereas at bottom the water (the underlying consciousness) remains calm and undisturbed.
When the experience/realization of our innate Being-Awareness- Limitlessness dawns, the apparent seeking, the un-satisfactoriness, and the resultant suffering, of the limited entity that we normally take ourselves to be comes to an end—once and for all.
This realization of a limited entity realizing, as it were, it’s intrinsic limitlessness is spoken of as liberation, awakening, salvation, mukti, moksha or nirvana in various spiritual traditions.
This explanation is offered as a concession at best to conform to the apparent duality. From the Absolute Reality standpoint, however, there is no one really limited or bound; hence the question of liberation is out of question!
It is said that the great sage, Ramana Maharshi, gave his highest teachings through silence only. To those who needed something to do from the standpoint of duality, he would make a concession by recommending self-inquiry or some other such practice to suit the needs and readiness of the seeker (s). In essence, his verbal teachings were given out to those who would not understand his silence (See David Godman, Be As You Are, p. 4).
This is one summary of the nature and methodology of Advaita Vedānta.
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