{"version":"1.0","provider_name":"myBlogd - Free Publishing and Advertising","provider_url":"https:\/\/myblogd.com","author_name":"Coyode","author_url":"https:\/\/myblogd.com\/index.php\/author\/coyode\/","title":"THE OBSERVER IN THE FIELD - myBlogd - Free Publishing and Advertising","type":"rich","width":600,"height":338,"html":"<blockquote class=\"wp-embedded-content\" data-secret=\"Y7Fo7a1mUd\"><a href=\"https:\/\/myblogd.com\/index.php\/2024\/08\/22\/the-observer-in-the-field\/\">THE OBSERVER IN THE FIELD<\/a><\/blockquote><iframe sandbox=\"allow-scripts\" security=\"restricted\" src=\"https:\/\/myblogd.com\/index.php\/2024\/08\/22\/the-observer-in-the-field\/embed\/#?secret=Y7Fo7a1mUd\" width=\"600\" height=\"338\" title=\"&#8220;THE OBSERVER IN THE FIELD&#8221; &#8212; myBlogd - Free Publishing and Advertising\" data-secret=\"Y7Fo7a1mUd\" frameborder=\"0\" marginwidth=\"0\" marginheight=\"0\" scrolling=\"no\" class=\"wp-embedded-content\"><\/iframe><script>\n\/*! This file is auto-generated *\/\n!function(d,l){\"use strict\";l.querySelector&&d.addEventListener&&\"undefined\"!=typeof URL&&(d.wp=d.wp||{},d.wp.receiveEmbedMessage||(d.wp.receiveEmbedMessage=function(e){var t=e.data;if((t||t.secret||t.message||t.value)&&!\/[^a-zA-Z0-9]\/.test(t.secret)){for(var s,r,n,a=l.querySelectorAll('iframe[data-secret=\"'+t.secret+'\"]'),o=l.querySelectorAll('blockquote[data-secret=\"'+t.secret+'\"]'),c=new RegExp(\"^https?:$\",\"i\"),i=0;i<o.length;i++)o[i].style.display=\"none\";for(i=0;i<a.length;i++)s=a[i],e.source===s.contentWindow&&(s.removeAttribute(\"style\"),\"height\"===t.message?(1e3<(r=parseInt(t.value,10))?r=1e3:~~r<200&&(r=200),s.height=r):\"link\"===t.message&&(r=new URL(s.getAttribute(\"src\")),n=new URL(t.value),c.test(n.protocol))&&n.host===r.host&&l.activeElement===s&&(d.top.location.href=t.value))}},d.addEventListener(\"message\",d.wp.receiveEmbedMessage,!1),l.addEventListener(\"DOMContentLoaded\",function(){for(var e,t,s=l.querySelectorAll(\"iframe.wp-embedded-content\"),r=0;r<s.length;r++)(t=(e=s[r]).getAttribute(\"data-secret\"))||(t=Math.random().toString(36).substring(2,12),e.src+=\"#?secret=\"+t,e.setAttribute(\"data-secret\",t)),e.contentWindow.postMessage({message:\"ready\",secret:t},\"*\")},!1)))}(window,document);\n\/\/# sourceURL=https:\/\/myblogd.com\/wp-includes\/js\/wp-embed.min.js\n<\/script>\n","description":"Susil Soni&#8217;s &#8220;The Knower in the Field&#8221; \u00a9 Lord Krishna states in the Bhagavad Gita that the sages who perceive the truth about both refer to Arjun&#8217;s body as the field and to the one who knows it as the knower of the field. Arjun, I consider myself to be the expert in every subject. because what I see as real knowledge is the knowledge of the knower and the field. (1-2, xiii) This is the plot of a well-known vedantic tale. Ten guys reached a river while traveling. They made their way across by swimming. When they crossed the river, they counted to make sure nobody was left behind. The answer came out to nine each time they counted. They started crying, thinking that one of them had drowned. There was a sage walking by at that moment. When he saw them, he inquired as to why they were moping. They said that during their river crossing, one of them had perished. Then, they were 10; now, they are nine. The sage then instructed them to form a line. He tapped each person on the shoulder with his stick as he counted them. At last, he touched the last individual and said that there were 10 of them. The guys thanked the sage with joy and continued on their way. What purpose does this narrative serve to serve? It is because none of the men had remembered to count themselves. and it so happened that the sage met them, reminding everyone of himself. But do we really lose sight of who we are? Under all conditions, we do. Actually, by connecting with our bodies, likes, dislikes, wants, interests, and needs, we are just recalling information about ourselves. But the sage is telling us that we are not realizing the wisdom of the genuine self because we are ignoring who we really are. The self is not something that is distant, unreachable, or even an object, according to vedantists. It exists right now. King Janaka is informed by Yajnavalkya that at birth, the individual self both obtains a body and its characteristics. Subsequently, it has two homes: the one it stays in now, which is made up of its body, organs, possessions, feelings, and experiences; and the other, which it goes to after sacrificing its body and has not yet experienced. The body is considered to have life and experiences as long as this self, whom is forever aware, lives in it. This self may live in a specific location inside the body, but because of its intelligence, it permeates the whole body. King Janaka is informed by Yajnavalkya that this self is an endless being that is associated with the intellect while yet existing as the body. According to Shankaracharya, intelligence is that which is illuminated, and the self&#8217;s light is that which is illuminated. This means that because of the similarities in intellect, the self is seen as being similar to everything. According to Yajnavalkya, there is a third habitation apart from the two from which the individual self perceives the two abodes; this intersection is known as the dream state. The individual self transcends all these forms to take on its actual shape when it recognizes that all these abodes are me, who am in all. Then, this self ascends to a higher plane that is beyond the body, the wants, the experiences, and the perceptions. It stays there in an unbounded condition that is everlasting, infinite, and beyond the intellect. This is the ultimate, self-illuminating, blissful state. But just as knowledge cannot exist without the body, neither can emancipation occur in the body&#8217;s presence. Consequently, achieving emancipation requires the self to be present in the body. Thus, this body, this kshetra, this field serves as a launching pad to enter the higher dimension, the domain of everlasting light. Man regains his true identity after being set free from relative existence, at which point he ceases to distinguish from Brahman. According to master Krishna, &#8220;this supreme brahman, who is the lord of beginningless entities, is neither sat nor asat.&#8221;It has no senses, even yet it perceives all sense-objects. Even though it is detached, it yet sustains everything, and while having no attributes, it enjoys gunas, the three prakriti modes. (xiii, 12\u201314). The issue arises when we have a tendency to lose sight of our true selves because we spend so much of our life connecting with our likes and dislikes and with the material stuff that surround us. One cannot identify oneself with an item. Since the self cannot be whatever it sees, it must also be the witness. &#8220;This self is the lord of all beings; as all spokes are knitted together in the hub, all things, all gods, all men, all lives, all bodies, are knitted together in that self,&#8221; the Brihadarankaya Upanishad states. Although the components of human bodies and other spacecraft are built of coarse materials, mental concepts are sophisticated. Being a witness to every one of them is a different order. This duty is carried out by the self. and it is a surprise to know that self. Who cares to know, though? neither the self nor the witness, since the ego is the only one who raises these concerns. and this body is how this ego connects with itself. The ego is the executive function of personality, according to Sigmund Freud. The term &#8220;ahamkara&#8221; in Sanskrit signifies &#8220;I am the doer&#8221; or &#8220;I as an executive function.&#8221; However, Brahman is inert. It sees, it hears, and it is the origin of everything. However, it has no effect. Only in Maya, the dream of Brahman, can deeds occur. People believe that since they are acting, they are the ones who bring about joy, sorrow, development, and movement. But according to Vedanta, none of this is true. All of these are just mental ideas that a person is aware of when they are awake. When one is fully awake, the things and"}