MYSTERY OF MYSTERIES AND SUPER SAINT - SADGURU SAI NATH

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This world is unreal. It is mere appearance. This Jiwa is identical with

the Sat-Chit Ananda a Brahman (God) as per Vedanta-Sarallopanishad (Mantra

1-a part). It means that when ignorance is dispelled, one's Atman

(essential-self) shines of itself in its true state. Whatever you see is

like a mirage in a desert. The objects have a beginning and an end. This

world is involved into its cause, the casual matter or non-manifest state

during cosmic pralaya. This self-effulgent Atman which is distinct from

the five sheaths, the silent witness of the three states, which is

unchanging, pure, eternal indivisible, all-full, self-contained, an

embodiment of peace, bliss and knowledge, is to be realized as one's own

self.

 

That which is of the same nature is not affected by anything during the

three periods of time, is Sat Sat (absolute existence) only was prior to the

evolution of this universe. When darkness was rolling over darkness

during the cosmic Pralaya (dissolution), Sat alone was. Chit is that

which knows itself and knows others. It shines by itself and illumines

(intellect, sun, moon, stars and other objects), it is absolute

consciousness. Ananda is pure bliss.

 

Though the sages were firm in declaring that the Brahman alone was true, yet

this world of duality which is a matter of experience to everyone had to be

explained. They had to recognize this fact and had to harmonise this world

with the one reality, the Brahman. This they attempted by saying that this

world is created out of Brahman, in it exists, and in it, it is at dissolved

at the end. In other words, Brahman is the essence of this world. This

explanation, however, was perfected by Shankara by propounding what is

known as the Vivarta-Vada or apparent manifestation of the world, giving the

world a relative reality. Vivata-Vada is undoubtedly the most cogent

explanation of creation.

 

According to Shankara, God is the material cause of the universe but only

apparently and not in reality. The whole universe as it exists, is that

beings in Suf cult it is said that every thing in this universe is God in

different forms. Yet it is unchanged, and all the changes are caused by

Nama and Rupa (Name and form), which are the cause of all differentiation.

When one is ignorance one sees the phenomena and not the reality; where one

realises the noumenon one does not see the phenomena. It is either the

snake or the rope but never both simultaneously. Ignorance or Maya is the

cause of all this duality, the absolute being mistaken for the world. This

Maya is not absolute nothing or non-existent; for if it were, it could never

produce the phenomena. It is not also existent, because that can be truly

said only of the Absolute. So it is something which is neither; and in

Vedanta it is called Anirvachaniya or inexpressible " . This Maya gives the

name and form to what Brahman gives the material and the latter seams

transformed into all this " . There is no place in reality for the

individual soul; the reality is one existent, Sat, and the duality is due to

ignorance. All our idea of fear, misery, and other evils are false and due

to the idea of differentiation and vanish with the knowledge of the Brahman

or self. Where one hears another, one sees another that is small; where one

does not see another, is God. In that greatest is perfect happiness. In

small things there is no happiness.

 

(To be contd....)

 

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