TROTA | CHAPTER 2 | SEL0148 | SWAMI KRISHNANANDA
|| 2.02 | THE CRITIQUE OF DUALITY | CONT ||
The Upanishads deny the reality of the form of the world of plurality and duality .
According to them , except the non-dual Brahman , nothing is .
The Universe is explained by them as the imagination of the Absolute-Individual .
We can only understand that this absolute-imagination is merely figurative and it can have meaning only with reference to individuals in the world , and not in itself .
TROTA | CHAPTER 2 | SEL0149 | SWAMI KRISHNANANDA
The infinite Bhuma alone hails supreme .
It is established on its own Greatness .
It is not dependent on anything else , for anything else is not .
There cannot be imagination in the Absolute .
Imagination may differ in degree or intensity , but even these degrees are but imagination .
Even the acceptance of such a difference is ultimately invalid .
TROTA | CHAPTER 2 | SEL0150 | SWAMI KRISHNANANDA
The experience of external objects depends on the strong belief that they exist .
This belief may be individual or universal .
But the moment that belief is withdrawn , their reality is negatived .
Mere belief or ideation does not make a thing really existent .
All that glitters is not gold .
All that appears to exist need not really exist as such .
TROTA | CHAPTER 2 | SEL0151 | SWAMI KRISHNANANDA
The Goal of human aspiration is the establishment of the self in the eternal Consciousness .
It is sometimes believed that we penetrate the " Real " " through " this world , and therefore the world is real .
But empirical experiences should not be taken as standards for judging the Real .
TROTA | CHAPTER 2 | SEL0152 | SWAMI KRISHNANANDA
The modification effected in a thought-process in knowing Reality is identical with what is experienced after the act , i.e. , the attainment of Reality .
Hence the means becomes identical with the end in the case of knowledge of Reality .
The experience of the Eternal is not independent of the effort exercised to attain it .
All actions to reach the Real require a self-transformation which is the same as what they aim at through that .
TROTA | CHAPTER 2 | SEL0153 | SWAMI KRISHNANANDA
Cause and effect are intrinsically non-different .
The exercise of the effort towards experiencing the Real , becomes itself the experience of the Real .
Without knowing the Real we cannot move towards the Real , and knowing it is being it .
Reaching the Real is not an action .
TROTA | CHAPTER 2 | SEL0154 | SWAMI KRISHNANANDA
All actions modify the subject of the act .
Action is impossible without the differentiation of the subject by a non-being of the subject .
TROTA | CHAPTER 2 | SEL0155 | SWAMI KRISHNANANDA
It cannot be said that the subject , the Self , is absent at any place .
If it is everywhere , no action is possible .
If it is not everywhere , it is perishable .
TROTA | CHAPTER 2 | SEL0156 | SWAMI KRISHNANANDA
Our actions lead us to a vicious circle .
We seem to be doing many things , though , actually , we do nothing .
TROTA | CHAPTER 2 | SEL0157 | SWAMI KRISHNANANDA
The experience of the Eternal and the destruction of the ego are simultaneous events .
TROTA | CHAPTER 2 | SEL0158 | SWAMI KRISHNANANDA
The diverse world cannot , therefore , be said to be a necessary " means " in the individual’s struggle for Self-realisation .
If the world is a means , the world is also the end , and we " reach " nothing " through " the world .
TROTA | CHAPTER 2 | SEL0159 | SWAMI KRISHNANANDA
A perishable means cannot lead to an eternal end .
Knowledge , which is not of the world , is eternal , and it is this that is the means , and the end , too .
SOURCE | SATYAVEDISM.ORG