WRONG KNOWLEDGE (viparyaya) IS FALSE (mithyaa) CONCEPTION (jnaanam) OF REALITY, NOT CORRESPONDING (pratistham) TO THE THING AS IT IS (atadruupa)🔗

First let us understand what a thing is. Normally we think of a thing as an object outside of us. This is our normal perception. We are hypnotized in believing that the world is outside of us. Hence we keep running behind the world. We keep running behind things. We want to possess them. Really speaking a thing by itself has no independent existence. Perception of a thing always presupposes perceiver.

We always have the wrong understanding that a thing exists without our contribution. That is the reason we take the world for granted. Also this becomes the root cause of ignorance. Ignorance leads to confusion and confusion leads to misery. When there is clarity, there cannot be any suffering. Just analyze what happens to you when you are in pain. Say some part of your body is paining. In which case you don't really realize what is happening there. There is complete ignorance about that part of the body. Really speaking pain is nothing but a state of ignorance about what is happening. Pain is just a label we give to that incident or an event. We are programmed to do so from our birth. Only with awareness you can transcend pain. You can try this experiment. Touch a green chilly to one end of the tongue and a candy to other end of the tongue. Just be aware of both the experiences, you will realize that they are the same. There is no difference. Its just your stamp, your opinion, your judgment that makes a chilly hot and a candy sweet. An experience is always attributeless. It's the experiencer who attaches attributes to the experience. In reality the experiencer is also one more attribute. The experience alone is pure. And when the experiencer and the experienced dissolve into this pure experience, the experience transcends itself and what remains is pure awareness, the mahakash, that supreme space in which the triad, experiencer, experience and the experienced come and go.

An object does not have independent existence. Existence of an object is always in relation to some other object. That some other object may be you. Say for example you are seeing a table. That table has no independent existence. The existence of the table is in relation with several other objects surrounding that table and ultimately the entire universe. Assume that there is no object in this whole world except you and the table. Still you cannot call a table as a table unless there is empty space surrounding that table. That table has to be compared with the empty space surrounding it, to carry its independent identification as a table. All objects have only comparative reality and not independent reality. But who really makes this comparison? Who does the differentiation? Would it be possible to penetrate through the object and see it as it is and not in relation with something else. If that could happen then the object would disappear into the subject as pure consciousness. This is a very subtle point. An object carries its own identity as long as it is compared with some external frame of reference. It's our ideas, concept and thoughts that make the object appear the way we think it to be. But if we look at an object without any preconceived idea or a thought the object would be seen as it is. Which means that you would see yourself, the subject in that object. This is when the matter dissolves into consciousness. Right now we differentiate between consciousness and matter. But when the object is seen as it is, the matter disappears. That's why Sankara says Brahma Satya Jagat Mithya. The world is unreal, which means that the world made of matter is your imagination, your perception. It is not real. In reality the matter becomes energy. The matter becomes pure consciousness. The object dissolves in the subject. You will then understand that the world is made of the same stuff with which your thoughts are made of. In the Bhagawad Gita, Sri Krishna says that