How do we remove the delusion? First the darkness must be removed. Next, our expectation which is creating the delusion must also be removed. It is not enough to prove that the distant shadow is not of a human being. In such a case, the mind may create another delusion that it is a statue or pillar towards which the mind has a leaning or expectation. The darkness creates the appropriate image in the mind due to this delusion. So, it must be conclusively proved that what is before is the TREE and nothing else. Darkness and delusion should both be removed for the purpose. Similarly – it is not enough to prove that there is no snake before us on the road. In that case, the mind may assume it to be a long vegetable like snake gourd or a towel or a long curved stick. The mind imagines many such things.
The delusion continues until the veil of ignorance is totally removed and the fact is established.
In the same way, we mistake the Paramatma in us to be the jeeva we perceive with the five senses and the mind. This is because of the ignorance in us, which creates all sorts of delusions. We mistake the Upaadhis like Sareera thrayam, mind, Buddhi etc as the real self.
What is unreal appears as real and what is real appears as unreal – until the Maya or avidya in us is totally destroyed and it is established beyond a shadow of doubt that the jeeva consciousness in us is in fact the Atma or Paramatma.
Who perceives this? It is I, the Atma; I, the Brahman; I, the Paramatma who perceives this. The perceived also is “I”. The perception also is ‘I’.
The removal of ignorance is all that is needed for this realization and liberation.
We are in a big delusion about who we are. We wrongly assume many things, many upaadhis like the gross body, the mind, the Buddhi etc as our real SELF. We call them as ‘I’.
Likewise, we assume that the house, the ornaments and many other things around us are ours. The feeling of ‘I’ and ‘ mine’ is the biggest delusion we are in.
How does this biggest ignorance enveloping us in many ways and from many directions, go from us? How does it get destroyed?
On acquiring the firm knowledge about the Brahman, about ‘thath thvam asi’, that ‘I am the Brahman’ – on acquiring this swaroopa Jnanam – instantly, our ignorance and delusions are destroyed.
There is no ‘I’ which is different from you, he or others. Likewise, there is no mine – different from you, yours, I or others. There is a universal oneness – a universal consciousness which is Brahman, the one without a second. And this Brahman (thath) is You (thvam). This Brahman is I. This is the one and only Brahman there is.
He sees the whole Universe with his ‘eyes of wisdom’ or Jnana Chakshu. His physical eyes may see many things. His eyes of wisdom give him a special vision of the universe – which is totally integrated into a oneness without any divisions and parts – but at the same time, he can also cognize this universal oneness through all the myriad things and beings in the universe. In the whole Universe, he sees only himself and in himself does he witness the whole Universe.
The phrase ‘samyak vijnaanavaan yogee’ conveys a lot. Yogam is the process of joining together everything into oneness. Who is the Yogi? He must possess samyak (wholesome) vijnanam (wisdom). There is the phrase that wisdom comes from uniting and knowledge comes from separating. Here, a Yogi needs wholesome wisdom from uniting the whole universe in himself.
What for? He must be able to see the whole Universe in himself. Is that all? No. He must see himself everywhere in the universe.
When one sits in Nidhidhyasana – Dhyana Madhanam, one must strive to accomplish this. The nethi,nethi process coupled with ithi,ithi process must lead us to this ‘Samyak vijnanam’.
It is much like the different shapes of Pots, large and small, decorated and plain, which the potter makes out of the same mud. The Potter sees the same mud in all the pots with different names and forms while others see the pots with different names and forms but fail to see that all of them are made of the same mud only. Mud is the permanent reality and Pots are impermanent. On destruction, they again merge into the mud. Likewise, all names and forms in the universe are impermanent and fleeting. They all come from the same Atma which is all pervading and eternal. All names and forms dissolve into the same Atma.
This is the perception that the yogi gets out of Nidhidhysana- dhyana madhanam. The sadhaka progresses in this direction in his Sravana-Manana – Nidhidhysana process. He must consciously align his vision of the universe with this reality.