The Illusion of Two

Upon hearing such nectar-like words, the intellect-which is the faculty of the day-to-day world-is uplifted to realize the Absolute (Brahman); through this union of the intellect with the Absolute, one attains the Supreme Reality. *Shri Ram, Jai Ram, Jai Jai Ram...* Glory be to the Lord, the embodiment of Truth, Consciousness, and Bliss (Sacchidananda)! Glory be to the Eternal Dharma (Sanatan Dharma)! The Vedanta, the Upanishads, and the Gita accord the highest respect to the intellect. *Buddham Sharanam Gacchami*-take refuge in the intellect; seek the shelter of the discerning mind. It is through this refined intellect that you realize the Absolute. *Kripanah phala-hetavah*-those who act solely for the sake of results are pitiable; for action is merely the cause of a result, and the reward it yields is limited. It is solely through the intellect that you are able to discern that even during the state of deep sleep (*sushupti*)-when the intellect itself was absent or dormant-your true Self (the *I*) still existed. Indeed, the very opportunity to realize this truth arose only while the intellect was active. In the state of deep sleep, you were incapable of making such a discernment. Just a moment ago, Swami Anant Dev Ji mentioned a significant point: the unity (*ekata*) of the individual soul (*Atman*) and the Absolute (*Brahman*). I, too, have often felt a sense of unease regarding this phrasing. However, today, my attention was drawn to its deeper significance. It often seems as though there is a plan to *merge* two distinct entities-much like joining two fingers together, or clasping two hands. It appears as though the goal is to *make* the soul and the Absolute into a single entity. Yet, a beautiful concept emerged just now: *Ekatva Bodha*-the realization of oneness. It is the realization of the *identity* between the soul and the Absolute; it is not about *making* them one, but realizing that they *are* one. Observe: a clay pot possesses a distinct form; a house possesses a distinct form. In this context, the principle of *Ghat-Pata-Nyaya* (the analogy of the Pot and the Cloth) applies: the pot is not the cloth, nor is the cloth the pot; the house is not the pot, nor is the pot the house. This distinction is easily grasped. These specific forms are *circumscribed*-limited by their boundaries. The objects themselves are finite. However, *Sat*-the absolute Reality, the essence of existence-is not circumscribed by the pot, nor is it limited by the house. It is not confined within any specific, particular form. To illustrate this point: consider the clay (*mitti*). The clay is not limited by the pot; the pot is limited, and the house is limited, but where is the clay? If you wish to perceive the clay, where would you look? You would see it in the pot, not merely in the house; you would see it in the house, not merely in the cloth. Seek to perceive *that* essence which pervades *all* things. Similarly, in one context, the sense of 'I' (*Atman*) appears as a distinct, particular entity; yet, in another context-when the veil of illusion is lifted-that distinct sense of 'I' is no longer perceived. This ego-this sense of 'I'-is limited to a specific state of being.