Sabh Mithi …………….An infinite possibility

Sabh Mithi

Bhagavan often used to say,

Vishal Maan

Nischal Maan

Nishkam Bhakti

Ananyana Sharanam

Sudha Bhavana

&

Sabh Mithi

The phrase Sabh Mithi, or “All is Dust,” indeed resonates with profound Vedantic principles, suggesting an awareness of the temporary, impermanent nature of worldly phenomena. Bhagavan Nityananda, with his unique simplicity, was likely pointing toward a state of being beyond attachment, beyond the world as we construct it in our minds—a view of reality akin to Chidakasha, the “space of consciousness,” a vast, empty canvas that holds limitless potential yet is untouched by individual dramas or interpretations.

In Vedanta, Brahman is the ultimate reality, described as nirguna (without qualities) and nirakara (formless). The world, Jagat, is often referred to as Mithya—not entirely false but not ultimately real either. Sabh Mithi, in this light, suggests that our attachments and projections of the world are like dust on this timeless canvas. While we are in the body, we might see “dust” as ordinary or “dirty,” but in this context, it reflects that all forms are transient, like dust particles in space, and have no lasting substance of their own.

The Bhagavad Gita also supports this insight. In Chapter 2, Krishna teaches Arjuna that the wise see the unreality of the perishable body and the reality of the imperishable soul (Atman). He says, “The wise grieve neither for the living nor the dead.” This is because they understand the impermanent nature of forms. This detachment does not mean life is futile; rather, it frees us to live in alignment with a deeper truth beyond desires, fears, or ego-driven concerns.

Ramana Maharshi, too, often emphasized that the Self, Atman, is like a screen upon which the “movie” of life is projected. From the standpoint of pure consciousness, events, people, and objects arise and fall away without truly affecting the essence of who we are. He taught that seeing life as “dust” or “empty” means understanding that all appearances are ephemeral, mere reflections in the stillness of consciousness. By observing life without clinging to meaning or attachment, we access a space of inner freedom and peace, where life flows naturally without suffering born of attachment.

Thus, when Bhagavan Nityananda says Sabh Mithi, it could be an invitation to see beyond our narratives, beyond the illusions of meaning we impose on life. It’s not that life is pointless; rather, life is an open canvas where we can either create unnecessary complexities or, in our awareness of its ephemeral nature, surrender to a life of presence, simplicity, and ultimate freedom.

Bhagavan Nityananda often used cinema as an analogy to illustrate the nature of Brahman. By the time cinema arrived in India in 1896, it had already captivated audiences, making it a relatable example. Bhagavan explained that the screen, projector, and images represent the relationship between the eternal and the transient. Whatever images appear on the screen do not affect the screen itself. The screen was empty and unperturbed before the movie began, remained unaffected throughout the projection, and stayed unchanged once the film ended. In the same way, Brahman—like the screen—remains untouched and unaffected by the temporary images or experiences projected upon it. In Vedanta, the analogy of a movie screen, projector, and images on the screen is often used to illustrate the relationship between the mind, Chidakasha (the space of consciousness), Atman (the Self), and Maya (illusion or ignorance). Each part of this analogy aligns with a key component of Vedantic metaphysics, helping us understand how consciousness, illusion, and individuality operate. Here’s how they relate:

1. The Screen – Chidakasha or Atman

The screen represents the unchanging background of pure awareness—Chidakasha, or the “space of consciousness,” and in a deeper sense, Atman, the true Self. In this analogy, just as a movie screen remains unchanged and unaffected by the images projected onto it, Chidakasha is the neutral, infinite, and unaltered space that supports all experiences. The screen does not “cling” to any images; rather, it allows them to arise and pass without being affected. Similarly, Atman is pure consciousness, untouched by the fleeting images of worldly experience, remaining ever-present as the backdrop of all awareness.

2. The Projector – Mind (Antahkarana)

The projector in this analogy is the mind (antahkarana), which generates the images of worldly experience. Just as a projector casts images onto a screen based on its light source and film, the mind projects thoughts, emotions, memories, and perceptions onto the stillness of Chidakasha, shaping our experiences. The mind is influenced by accumulated vasanas (latent tendencies) and desires, which, like a reel of film, shape the content of these projections. Thus, the mind acts as the projector that displays impressions onto the field of consciousness, creating the sense of an individualized reality.

3. The Images – Maya

The images or scenes on the screen represent Maya, the illusion or appearance of multiplicity. Just as the images in a movie seem real while we are watching but are, in fact, fleeting and unreal, Maya presents the world as diverse and separate, creating an illusion of duality. This illusion, however, exists only from the perspective of ignorance (avidya); for the Jnani, who realizes the screen’s presence, it becomes clear that the images have no lasting reality. Maya, therefore, is the process by which the mind, driven by desires and tendencies, creates an illusory world that obscures the underlying oneness of Atman.

4. The Light Source – Pure Consciousness (Brahman)

The light source that enables the projection represents Brahman, the ultimate reality and pure consciousness from which all things arise. Without light, there would be no image on the screen, no projection at all. Similarly, Brahman is the source of all awareness and experience. While Atman is the individual reflection of this universal consciousness, Brahman is the limitless light that underlies all existence. Yet, this light does not change or become limited by the images it illuminates; it simply enables their appearance.

In this analogy:

• The screen represents Chidakasha or Atman, the unaffected, unchanging consciousness.
• The projector symbolizes the mind, which generates images based on accumulated tendencies and desires.
• The images on the screen represent Maya, the illusion of multiplicity and separateness created by the mind.
• The light source embodies Brahman, the ultimate reality that enables all perception but remains untouched by the content of the projections.

This analogy helps explain how, while we experience life as a series of events, thoughts, and perceptions (the movie), there is an unchanging, unaffected reality (the screen, Chidakasha/Atman) on which these experiences are projected, all made possible by the light of Brahman. Recognizing this truth is the goal of Vedantic knowledge, freeing us from the illusion of Maya and allowing us to realize our true nature as the ever-present awareness underlying all experiences.

Bhagavan used to say “Dristhi Taisi Sristhi”. The phrase “Drishti Taisi Srishti“—”The world is as you see it”—captures a profound Vedantic insight into perception, reality, and the nature of individual consciousness. In Vedanta, this concept suggests that the nature of reality is profoundly shaped by the observer’s inner vision or Drishti.

1. Drishti (Vision or Perception)

Drishti refers to the lens through which we perceive reality. In Vedanta, perception is not purely an objective experience; it is filtered through one’s mind (manas), intellect (buddhi), and tendencies (vasanas). These components together create a subjective worldview, shaped by past experiences, desires, and karmic impressions. For example, one with a fearful or negative mind will perceive challenges and obstacles, while a content or tranquil mind sees possibilities and harmony. In essence, Drishti reflects the state of one’s mind and its conditioning.

2. Srishti (Creation or World)

Srishti, or the world, is what appears to be external reality. However, Vedanta teaches that Srishti is not an independent, fixed reality—it is perceived differently by each individual. This perception is often likened to the idea of Maya, the veil of illusion that makes the world seem concrete and separate from oneself. From a Vedantic perspective, the world we experience is not absolute but is an appearance shaped by our inner vision or mental constructs. So, Srishti here is a subjective reality, the world that each individual perceives based on their Drishti.

3. Maya (Illusion or Misperception)

Maya is the cosmic force that creates the appearance of multiplicity and duality in the otherwise non-dual Brahman (the absolute). It is the veil that distorts Drishti by making the temporary, finite world seem permanent and infinite. Through Maya, individuals are led to project their desires, fears, and expectations onto the world, shaping a reality that is not as it truly is but as it appears to be under the influence of mental conditioning. When the mind is clouded by Maya, Drishti becomes a lens of ignorance (avidya), leading one to experience the world in limited, conditioned ways.

4. Avidya (Ignorance)

Avidya is the fundamental ignorance or misperception of one’s true nature as Atman (the Self). Due to Avidya, we identify with the body, mind, and ego, perceiving ourselves as separate from the world and others. This ignorance directly affects our Drishti, as we see the world through the filter of separateness and ego. Avidya creates a subjective world (Srishti) that is filled with desires, fears, and duality. As long as Avidya persists, we cannot perceive the oneness of all creation or the non-dual nature of Brahman.

5. Atman (The True Self) and Brahman (The Absolute)

In Vedanta, Atman is the pure, unchanging consciousness that is our true Self, beyond the limitations of body, mind, and ego. Brahman is the ultimate reality, of which Atman is a direct reflection or individual expression. When Drishti is purified through knowledge (jnana) and self-inquiry, the individual realizes that Atman and Brahman are one. At this point, Drishti aligns with the truth of non-duality, and the world (Srishti) is seen not as a separate, varied phenomenon but as a single, interconnected manifestation of Brahman.

6. Vasanas (Impressions or Tendencies)

Vasanas are the mental impressions carried from past lives and experiences that shape one’s desires, fears, and thoughts. They colour Drishti, influencing how one perceives and interprets Srishti. For instance, if a person has a Vasana for material wealth, they will see the world through the lens of gain and loss. To achieve a clear and truthful Drishti, Vedanta recommends practices like meditation, self-inquiry, and detachment to dissolve vasanas and free the mind from conditioned perceptions.

7. Dnyana (Knowledge or Wisdom)

Dnyana is the direct knowledge of one’s true nature as Atman, beyond all mental conditioning and Maya. When one attains Jnana, Drishti becomes pure, and one sees the world as a unified, non-dual reality—Brahman. Srishti is no longer seen as a world of multiplicity and conflict but as a manifestation of the same consciousness that is the Self. In this state of Jnana, the phrase “the world is as you see it” reaches its highest truth, as the Jnani (enlightened one) perceives everything as Brahman.

Thus, “Drishti Taisi Srishti” in Vedantic terms means that one’s experience of reality (Srishti) is shaped by their perception (Drishti). When perception is clouded by Maya, Avidya, and Vasanas, the world appears as a separate, dualistic realm filled with transient pleasures and pains. But when Drishti is purified through Dnyana, one perceives the world as it truly is—an expression of Brahman, non-dual, infinite, and whole. This shift in vision leads to liberation (moksha) and a state of peace and unity with all.

Bhagavan did not imply that all is futile. Instead, he presented us with a vast, open canvas—clean and free—upon which we can create a world filled with love and care. This canvas is Chidakasha, a realm of infinite possibilities, inviting us to work for the good of all and transcend all dualities. Here, one does not impose meaning upon things but remains a witness to the play of Consciousness, where happiness arises without needing a reason.