Spiritual physics

[Krishna G Misra]

Question 
In a conversation, some says I am A. Another says I am B. And yet another says I am C.  This means, A and B and C are different or inequal, and yet each one of them claims to be the "I". 

Conclusion is, that neither A nor B nor C are aware of the true meaning of that universal " I ".   Conversely, when A and B and C are aware of  that "I", that makes them "we". We, after realization of universailty of I, are all one; and therefore all of us are free to say  I am A and B and C and D and so on, without an end.

I = WE

This is the importance of "I" in A and B and C, all together as one "we".  This is non duality.  I (my) and we (our) are therefore same thing. Opposite of our is your ( you) and when "you" exist "I" cannot exist.  This is duality. A and B and C, calling each other as "you" is a proof that they ignored that each one individually referred themselves  as I.

The question is defined. How does one I becomes different for A and B and C?  Same individual at one time is different than  the same in another time. What is the reason of this ignorance in A and B and C?

Answer
Every I is a nation. It has the soul as its  king or the prime minister. Intellect is its chief of defennse. Mind is chief advisor or head of homeland security. Body with all its senses is citizens. Each one in these four is different and  consumes different food. Food of one is a poison for another and therefore there is no competition in them. If this rule is violated, I  ( by inner conflict in soul and intellect and mind and body) becomes sick as a whole or state of a nation is dissolved, finally.

Soul is the Brahman (Truth, satya). Food of Brahman is called Love ( through means of bhiksha). It is hungry of love and sacrifices. Only food it can consume is love and means by which it gets it is called bhiksha or samarpan. It is indifferent of intellectual ability in creation or, mental calculation in skill of negotiations or strength ( enforcement) of body including specialist senses.

Intellect is chhatria (wisdom, vidya). It is a warrior who conquers new and unknown land and thus expands the faculties of knowledge. It does not negotiate or has skills of obligation or subjectivity. It is rational and judges by wisdom.  It is sacrificing in nature to get rid of biases or prejudices or ego. Food of intellect is  value of genuine respect or trust in one another. The means of it are "Daan" earned by eligibility I.e.,  genuine respect for its ability or increase of ability for that nation. Respect of family or  of teacher or gentleman with ability of empowering, are examples.   Respect earned by  use of fear or greed or negotiations or authority are not considered respect in this definition of the word.

Mind is vaishya ( subject or  useful knowledge, vishay). It is not a warrior which expands border but internal security within the border which the intellect keeps acquiring. It is made of ego or sense of ownership. It is full of desires by seeing others, and not sacrificing.  It is good in memory and skillful in commercial  agreements, art of enticement, or use of negotiation. It ( like any prostitute or businessman) cannot loose and therefore remains insecure with whatever it has, and gets influenced  easily by fear or greed or comparison. Food of mind is  the Moolya or price ( negotiated, not voluntarily given). It  therefore seeks profit and seeks protection from losses. It in certain circumstances, is  clever, compromising and not trustable. Healthy mind is made of good thoughts and enjoys art and music and literature. Healthy mind is calm and free from ego and desire and supports intellect.

Physical body including senses is Shoodra (shiksha or real or sakshat). Food of body is  about nutrition or technical food ( not emotion which mind and intellect eat). It appreciates sensory pleasures (opposite of pain) and beauty and comfort ( by repeated responses). Means by which body is served food is called compensation or kshati poorti like salary of any paid employees or any others who work against their wishes.  When this food is toxic, stimulus from such a food is not sustainable, and  that is why it remains hungry in perpetuity. Urge for body and senses in certain circumstances make people criminal by intensity of control, and they live in pain as a reaction from opposition.

Conclusion
Sri Ram is Brahman. He is a saint ( Sant or Truth). Hanuman is Chhatria (vidwan or vidya or wisdom). Rawan is vaishya ( gyani or expert in various scientific application for own uses or business). Paid  or otherwise bonded employees of Rawan who live in comfort ( shikshit or learned persons) but work against their wish and own nature are Shoodra.  Truth (Satya) and wisdom (vidya) and knowledge (Gyan) and learning or real or physical ( shiksha) are different in individual "I".   Bhiksha ( complete oneness, no different) and daan ( genuine respect,  voluntarily, unique and invaluable and  therefore, without measure or negotiations) and moolya ( price which is unwilling, yet by choice and negotiated)  and kshati poorti ( compensation) are individually different. But they (all four) are also one as "we"  or I universal in each of them. There is no you or yours or them. It is "I" in "we". 

I is we or sum of many. Soul is the truth. Intellect is the wisdom. Mind is the knowledge. Sensory apparatus or physical body is real or sakshat ( shiksha  or learned or acquired ability). Bhiksha is for Brahman. Daan ( given and taken in trust) is for Chatriya. Moolya or price ( by negotiation, not voluntarily) is for vaishya ( businessman or prostitute). Compensation ( making up loss of freedom or enforcement) is for Shoodra ( like paid employees or prisoners or citizens in typical countries I.e.,  paid or forced to do under pressure or against own wish).

Brahman is in truth and love. He is kind and non attached. Brahman is a saint in all of us. Scientists who study science genuinely for search of Truth are Chhatria. Bhaskaracharya, Vivekanada and Einstein are example of Chatriya.  Chhatria is a genuine scientist in all of us. But those who use science by making it a product or technology are not scientists. They are in  business and work for profit as they made sciences as means of livelihood. Vaishya is a prostitute in all of us.  These fallen scientists are called vaishya. Vaishya  gradually looses  even the identity of a scientist. A medical doctor  or pharmacist is more of a shrewd businessman.  Those are no less sick than actual patients. They loose freedom of inquiry and respect and trusteeship.  That person however qualified becomes like any paid employee like a PhD who stands in queue  for a job interview before a government staff who is political person ( Shoodra). shoodra or an unwilling yet obedient servant is in all of us.

Each one of us or one individual at different times is different because of dominant character   out of its constituents ( Brahman and Chhatria and vaishya and Shoodra). Brahman is supreme but it is not assertive. It is source of all energy. Love is without any prejudice or expectation. All energy including fire of wisdom has its source in love and truth.  If Chatriya is dominant, then the personally is creative and courageous. This  chhatria is quality of fire  of wisdom or intutive spark. This  fire cannot sustain unless it is supported by wood or material to burn. Wood is vaishya or resources. Shoodra is smoke which is moisture and carbon in wood. This smoke is inherent in wood. Fire is not inherent in wood but fire causes wood to produce light and smoke simultaneously. Mind is a nation with boundary and when the wood or mind is burnt by fire of intellect, the light of Truth and physical smoke are separated.

Let my body and senses serve the mind in pursuit of knowledge and  as a result boundary of mind is secured.
Let the mind serve the intellect in its pursuit of wisdom and as a result boundary of mind becomes infinite.
Let intellect serve the soul for realization of supreme and truth of the self.  All I become we, the one.

That self which every one of us calls "I" universal is when realized, all differences in its components end. Body and mind and intellect and soul are finally, the one.  There is then no difference or resistance among Brahman and Chhatria and vaishya and Shoodra. All become illuminated one.