This is a talk in Konkani on following article and also on Mukti Sudhakaram by Swamy Bhoomandaji and Katopanishad by Udit Chaitanyaji and other T V serial-Unique partnership
: The Bhagavad Gita upholds the path of action as the fundamental pivot of human existence. All beings are compelled to act from the time of birth since even breathing is an act. Similarly, knowing, experiencing, observing, witnessing, etc., are acts that imply a doer • knower, observer, witnesser or experiencer. In the process, what is known, experienced, witnessed or observed becomes the object of the actions. But who is the doer? Is it the Self (Atma) or is it the body-mind complex? Every Jivatma faces this difficulty to identify the doer since the Atma has entered into a partnership with the body-mind complex to function in this world.
The knower of truth (Tatva Vith), says Lord Krishna, is able to discriminate between the real and the unreal, pointed out Swamini Satyavratananda in a lecture. The two selves within the Jivatma are in reality the higher and lower selves; the higher Self (Atma) is the real cause for animation and life in the Jivatma which is otherwise only a material body, or a lifeless object. The higher Self resides in the body which is endowed with all its attendant faculties of senses, mind, intellect, etc. The sense organs, ear, nose, eye, tongue and skin, along with the hands, feet, etc., help in the functions of knowing and doing. These outward-bound sense organs have subtle and inbuilt faculties to experience through sensations and perceptions. When the Jivatma knows and acts, it gains the Ahamkara Bhava, that is, it assumes the fact that “I am doing this act, etc.” This produces a state of delusion that hides the higher Self from its perception. It interacts with the external world, and gets attracted to worldly objects and experiences.
But the Jivatma's experiences in this world are very limited. By no means can it be said that what a Jivatma recognises is the entire aspect.
The Upanishads illustrate the dichotomy between the experiencing Self and the witnessing Self with the analogy of the two birds living in a tree. While one relishes the fruit of the tree the other remains a mere witness. The higher Self accepts the upheavals and changes in life and matter and remains unaffected. -The Hindu dated 30-8-11
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