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Harih Om Tat Sat. Jai Guru.
The concept or compulsion for Advaita rises only when, by in-depth introspection, vichara, we are not able to find any justification for the objects, space, and changes to be physically or in reality there.
The entire world exists. This existence of the world is actually a feeling, a comprehension in our mind. If I say there is a world around me, it is because of my experience. And this experience is not in the physical level, but it is in the mind level. Mind is not included in matter or energy. Mind being non-matter and non-energy, and that mind being the ground of all the perceptions that we have, can this mind which is apparently inside the body, bring about any kind of a three dimensional figure?
If I see a mountain, experience it, the mountain really were there inside my body, my body would break. But nevertheless I experience the mountain. So the experience of the mountain is the proof for it. That experience is more a notional one and not a physical or real one. When you start understanding in this manner, the question of Advaita comes. Can such an Advaitic phenomenon be there, if you ask, Yes!
Our mind produces a dream world. The dream world is exactly similar to the wakeful world. The objects in the dream world have three dimensions. All of them come into being without any external factor acting in the process. The mind displays the dream world without interfering with the body or the external world. And suddenly in an instant, the entire phenomena come to stop. So were the dream phenomena there really? No. It is only by virtue of a notional capacity that the mind has produced it.
Mind is actually Consciousness, its expression. And this mind produces a three dimensional world. It produces it all by itself. It also dissolves it all by itself, without the least interfering with the body or the world. So, such display is possible. If the whole dream world existed in the mind and also dissolved in the mind, then you can only call it illusion. The mind has got the capacity to produce this illusion. And in order to produce the illusion, the mind does not undergo any kind of a physical or chemical transformation. Both are inapplicable, because mind is not matter. This is how you arrive at Advaita.
This Advaita understanding is not to negate and invalidate everything in the world, but not to be deluded by it, allured by it, attracted or repelled by it. When you understand that all are display of the mind, by any such display the mind does not undergo any structural change. That knowledge is something very, very great and powerful. Any agitation becomes non-agitation. Any desire becomes non-desire. Any hatred becomes non-hatred. This feeling of Advaita, if you can call it so, is only to give you a stability, a harmony, a poise, and a state of continuous unaffectedness. At no time the mind is affected by its dream phenomena. Then, why should the same mind be affected by the waking phenomena? So, when the Advaita knowledge is really had, that knowledge will insulate you from all kinds of suffering. It may not be easy, but it is a fact. I don’t know whether I have made myself clear.
Just like the weight of a substance in the earth is reduced to one-sixth upon the moon, and zero in the neutrosphere, all objects lose their objectivity when properly understood. The entire objectivity is an illusory, notional creation by the mind. So, virtually there is only one mind or one Consciousness which gives you the notion of many. So the physicality, grossness, many-ness, all are notional, notional, and notional alone.
With this feeling firm in you, you can go anywhere, you can interact with anything, but getting not allured, repelled, frightened or otherwise. So the Advaita is actually a functional philosophy, an interactional procedure by virtue of which you are able to live and move in this world without any affectation and with contentment and fulfillment.
Harih Om Tat Sat. Jai Guru.
