Unity of individual and cosmic spirit
All sparks are fire.
They cannot be declared separate, nor is there a need to assert that they are
not separate. So too, people or individualized beings are not separate from the
Universal Absolute (Brahman), nor is there a need to assert that they are not
separate. There is only one caste, humanity.
The relation between
Brahman and the individual soul (jiva) is not one of identity or oneness but of
cause - effect. Until liberation is attained, the particular is distinct,
separate. When liberated, since the cause of individualization is absent, the
individual soul (jiva) is one with Brahman. Separation and oneness of the
individual soul and Brahman are the consequences of the delusion of bondage and
the awareness of freedom.
Brahman is
self-effulgent, self-illuminating. It is not the “object” of consciousness; It
cognizes all objects. All things and beings belong to the category of “seen” or
“observed” or “known”. It is the seer, not the seen. When the form is the
“seen”, the mind is the “seer”; when the mind and the activities of the
intellect are the “seen” or “observed”, then the witnessing consciousness is
the “seer”.
This witness can be seen
by no one. All things cognizable are the body of the Atma, not the Atma. They
are name-form combinations like pots and pans of clay, which impinge on the
consciousness as “seen” or delude it like the “silver” on “mother of pearl”.
The Atma is; It exists by and for Itself. The universe is the “other”, for
others; it is “real” and available for others. The universe has no innate
reality. It emanates from Brahman, and its reality is based on the reality of
Brahman. So, its reality is lower than that of Brahman.
The illusion created by
a magician for deluding others cannot affect the magician himself. In the same
manner, since the universe is contrived by Brahman, it is clear that it cannot
affect Brahman Itself.
Maya: ideational superimposition of Reality
The universe appears to
have emanated, as being experienced as such, and as disintegrating. These three
are but superimposed ideations upon the One modification-less reality, just
like the snake superimposed upon the rope, at dusk. This ideation is illusion
(maya), for it hides and reveals at the same time. Illusion cannot be said to
be unreal.
The rope appearing as
snake is known again as rope when the snake disappears. But the universe does
not disappear in the same manner. Its existence cannot be explained away. It is
a unique phenomenon; we cannot compare it with any other. We cannot dismiss it
as unreal or accept it as real. It is truth-untruth (sat-asat), not untruth.
That is to say, real-unreal, not unreal.
It persists for some
time and is therefore real. It does not persist for all time and is therefore
unreal. A thing can be true only as long as it is not something different;
while dealing with it on the temporary practical relative level, the universe
remains as universe. It is relatively real. Truth is one, it has one feature
only. The universe has manifold features through time, space, and causation, so
it is unreal.
Continued...
Love.
