Mathomathis would like to present an article written by T.L.Subash Chandira Bose on “Who am I”. Note that, there are many articles that would be circulating on the similar discussion, henceforth mathomathis would not like to generate any conclusion by comparing articles that are written by various research scholars across the globe. Mathomathis would just like to present an article written by author T.L.Subash Chandira Bose to our readers. Readers are indeed free to comment or ask questions on the same.

Mathomathis - Who am i
Mathomathis – Who am i

At certain stage each and every human being asked a question in the past, asking now and will ask in future i.e., who am I? and search for the correct answers. The answers are given in a form of symbol (Sogam) on Indus seals. The symbol Sogam reveals an interesting Vedantham philosophy. According Thamizh dictionary; Sogam means all the souls (life) and Supreme soul is one and the same and Vedantham means Upanishad and end of knowledge. According to swami Vivekananda the Upanishads are attributed to 5000 years before. The whole of the Vedaantha philosophy is in a story of two birds living on a same tree. Swami Vivekananda describes the Vedantha as a story in his translation work on Mundaka Upanishad pages 38-41; 2006, Published by Advaida Ashrama, Kolkata-700 014 Upon the same tree there are two birds, one on the top, the other below. The bird on the top is calm, silent and majestic, immersed in his own glory; the bird on the lower branches, eating sweet and bitter fruits by turn, hopping from branch to branch, is becoming happy and miserable by turns.

After a time the lower bird eats an exceptionally bitter fruit and gets disgusted and looks up and see the other bird, that wondrous one of golden plumage, who eats neither sweet nor bitter fruits, who is neither happy nor miserable, but calm and who sees nothing beyond his self. The lower bird longs for this condition, thinking, “How I would love to be like him!” and hops a little way towards him. Soon he forgets all about his desire to be like the upper bird and begins to eat the fruits. After little while he eats another exceptionally bitter fruit, which makes him feel miserable, and he again looks up and tried to get nearer to the upper bird. Once more he forgets and after a time he looks up and so on he goes again and again, until he comes very near to the beautiful bird. He sees the reflection on light from upper bird’s plumage playing around his own body. He feels a change and seems to melt away. Still nearer he comes and everything about him melts away and at last he understands this wonderful change. The lower bird was, as it were, only the substantial looking shadow, the reflection of the higher; he himself was in essence the upper bird all the time. This eating of fruits, sweet and bitter, this lower, little bird, weeping and happy by turns, was a vain Chimera, a dream: all along, the real bird was there above, calm and silent, glorious and majestic, beyond grief, beyond sorrow.

The upper bird is God, the Lord of universe; and the lower bird is human soul (mind and Pranan), eating the sweet and bitter fruits of this world. The human soul knows that it is weak and small and tells all sorts of lies. It says it is a woman or it is a man. It says it will do good or do bad; it will go to heaven and will do a hundred sorts of things. In delirium it talks and works, and the central idea of its delirium is that it is weak. Thus it suffers because it thinks it is nobody. It is a created little being. It is a slave. It is governed by some god or gods, and so is unhappy. Now and then comes heavy blow to the soul. For a time, it stops the eating and goes towards unknown God, and a flood of light comes. It thinks that this world is a vain show. But again senses drag it down, and it begins as before to eat the sweet and bitter fruits of the world. Again an exceptionally hard blow comes. Its heart becomes open again to divine light. Thus gradually it approaches God, and as it gets nearer and nearer, it finds its old self melting away. It finds that its individuality – it’s low, vulgar, intensely, selfish individuality –is melting away. When it has comes near enough, it sees that it is no other than God, and it exclaims, “Why, it has my own glory that I called God, and this little ‘I’, this misery, was all hallucination, it never existed. I was never a woman, never a man, never any of these things.”Then the soul gives up all sorrow.

The lower bird was but the reflection of the one above. So we are in reality one with God, but the reflection makes us seem many, as when the one sun reflects in a million dew-drops and seems a million tiny suns. The reflection must vanish if we are to identify ourselves with our real nature which is divine. The universe itself can never be the limit of our satisfaction. That is why the robber robs, the sinner sins that are why you are learning philosophy. All have one purpose. There is no other purpose in life, save to reach this freedom. Consciously or unconsciously we are all striving for perfection. Every being must attain it. That which is in every atom, everywhere present, the essence of all things, the God of this universe-know that thou art He, know that thou art free. This is what Vedaantham teaches. It tells us that we are essentially divine. It shows us the real unity of beings, and that each one of us is God Himself manifested on earth. All of us, from the lowest worm that crawls under our feet to the highest beings to whom we look up with wonder and awe- all are manifestations of the same Lord. Like the lower bird which found that it was the upper bird all the time, we too, if we persevere in our efforts, will find that we are the Self all the time and the rest was but a dream. To separate ourselves utterly from matter and all belief in its reality is TRUE KNOWLEDGE. We must always keep in mind ‘OM THE ONLY REAL EXISTENCE’. This is the “CORNER STONE” of Vedaantham. Param alone is true, all else is false and I am The God. Only by telling this to ourselves until we make it part of our very being, can we rise beyond all duality, beyond both good and evil, pleasure and pain, joy and sorrow, and know ourselves as the ONE, ETERNAL, UNCHANGING, INFINITE – THE ONE WITHOUT SECOND.