The Moksha Gita : Swami Sivananda // Commentary : Chapter 4 -2. Swami Krishnananda.

Swami Chinmayananda :

In the face of a man approaching us we can easily detect whether he is cheerful or miserable. 

There is something in the lines of his face that clearly declares his mental attitude. 

Posture plays a vital role! =========================================================================

Thursday, March 02, 2023. 07:30.

The Moksha Gita : Swami Sivananda

Chapter 4: The Nature of Avidya - 2.

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3. Just as a king acts the part of a beggar, out of his own free will on the stage in a drama, so also the Sat-Chid-Ananda Brahman acts the part of a Jiva in this drama of the world out of his own free-will for sport.

The question why the drama of the world appears has not satisfactorily been answered. It can be understood as a self-imposition on absoluteness, a limitation of infinity, a disconnecting of the Unified Consciousness, a sport of manifoldness in undividedness. It is explained that even as a king in a drama puts on the garb of a beggar out of his own free will, so also the One appears as the many.

It is understandable that as long as the king is conscious of his kingship even in the state of his counterfeit beggarliness, he is in sport and enjoys the fun! But if the king is to forget his pristine nature in his pretended state of the beggar, then the sport is no more a sport but an imprisonment in the consciousness of what he is not. Protracted belief in and imagination of one's being something makes one as such, because the original imagining Self is all-powerful. The Satchidananda-Essence has put on the forms of the world as a play – we have to call it a play, for we cannot give any other reason for the appearance of the world – but the centres of subsequent imagination which were originally evolved out of the absolute mentation begin to play the part of the fool and due to continuous affirmation they become fools themselves, the individuals tied to earthliness.

The individual or the Jiva does not know that it is playing a sport, but thinks that it is actually what it appears to be in the imagined garb. Here lies the bondage of the individual in contradiction to the Essence of Satchidananda which consciously appears to itself as the manifold universe. The aspirants have to learn a lesson from this against feigning themselves to be something which is undesirable, even for the sake of mere fun. Fun later on turns into reality and the fun-maker is eventually bound by his own creation. Whatever one thinks, that he becomes, for the source of imagination is the omnipotent Self. One who believes that he is Brahman becomes Brahman Itself. There is a story that a thief had by force of circumstances to pretend to be a saint and he later on actually became a saint. Even a Sattwika type of person, well established in religion and virtue, would turn to be Tamasic and brutal in course of time if he begins to act constantly the part of a demon in a drama. The emotions that are roused when acting have got a lasting effect and they affect the individual permanently. This theory is applied in the Bhramara-Kita-Nyaya of Vedantic Meditation where the meditator affirms his being Brahman and thus becomes Brahman actually.

4. Just as men with a defective vision behold a white thing as yellow, so does one perceive the Self as the body on account of Avidya or ignorance.

The man with a defective vision has got a perverted perception of things. The Consciousness with its vision infected by the urge for materialisation, objectification, diversification and self-multiplication conceives of the body as the Self and the Self as the body. The five sheaths are superimposed on the Atma and the Atma in turn is superimposed on the five sheaths which constitute the body. When the construction of the eyeballs is changed into that of another variety, the whole world will be seen of a different form. There are lenses which can make a square table appear oval and a round all full of corrugations. If one looks at his face in a broken mirror the face also will look broken. A straight rod appears bent like a bow when dipped in water. The born-blind man thinks that all are walking in darkness, and the disturbance on the surface of the water makes the sun in the sky appear shaky. The subjective defect makes the object also appear defective and thus the Eternal Brahman is seen to appear like the manifold cosmos sheerly on account of the clouding of consciousness and distraction of subjective awareness.

The ignorance of the Jiva is colossal. It has wrong notions about itself and its connection with the world and other individuals, because it disconnects itself from others and believes that its life as such is eternal. The faith pinned on untruth transforms untruth to appear like truth and Jiva is thus deceived by its own thought-constructions.

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To be continued

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