TROTA | CHAPTER 2 | SEL0160 | SWAMI KRISHNANANDA
|| 2.03 | THE WORLD AS COSMIC THOUGHT ||
We are led to conclude that the ideas of space and time , form and name are the contents of the cosmic creative Consciousness .
There is objectively nothing but luminous Consciousness which appears to be split up into the diversity of a world due to the fluctuations in the knowing process .
The process of objective knowledge has the ability to divest the Absolute , as it were , of the revelation of its essential nature , and give a presentation of a multitudinous variety , even as a prism has the property of diffusing the one mass of light into heterogeneous rays .
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We cannot say whether there is any objective world independent of the knowledge of which it is the object .
It cannot even be said whether any world exists when duality is transcended in knowledge .
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What is the proof for the existence of the world when it is not known ?
How can we say that there is any world at all beyond the activity of cosmic thought ?
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We cannot see and sense the world and its contents in the same form when the organs of sense and the mind are differently constituted .
The world exists because the mind functions on a dualistic basis .
There is sound because there is the ear and there is colour because there is the eye .
The individual exists as such because it thinks .
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The one universal vibration is received by the senses in the different forms in which alone they are capable of receiving it on account of their specific constitutions .
Substance , quality and relation ; name , form and action , endlessly dissipate themselves .
All forms are hanging on one another without any basic intelligibility in their relations .
No form is self-existent .
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One form cannot be distinguished from the other except in an artificial and unintelligible way .
The connections of causes and effects and forms of existence are based on a temporary faith and not on true understanding .
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Transcendence of thinking annihilates the individual , which , then , rests as the Absolute , and together with it the vast world is exalted to Pure Being .
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When water is disturbed , the sun seems to shake ; when the consciousness that is objectified fluctuates , the One appears as the many .
The dance of ideas is the world of experience .
These ideas are the phases of the cosmic creative force .
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Space is a special mode of particularisation and is within the constructive consciousness .
The whole phenomenal world is a particularisation by the apparently active and perceiving universal consciousness .
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Since the subject is the correlate of the object , and vice versa , neither of them can be said to be more real than the other .
And , as they are divided , they are not the Reality which is by nature differenceless .
The validity of the double existence of the subject and the object , thus , automatically gets cancelled in being qua being .
This does not lead to nihilism.
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Though no thing exists , it is not true that nothing exists , for consciousness exists .
Consciousness cannot cease to be .
Even the denial of everything allows the consciousness of existence of the one that denies .
Consciousness of existence persists even if we think we are dead .
This existence is the unlimited Absolute .
TROTA | CHAPTER 2 | SEL0171 | SWAMI KRISHNANANDA
" Modification is merely a name , a distinction of speech . "
— Chh. Up. VI. 1. 4.
It is asserted that the underlying substance alone is real and various methods are employed to prove the invalidness of the form of the world of diversity ( Chh. Up., VI. 1. 4-6 ) .
Being alone exists ( Ibid VI. 2. 1 ) .
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A thoroughgoing non-dualism is propounded by Uddalaka , Sanatkumara and Yajnavalkya .
The Supreme Brahman is matchless and secondless .
Aught else than the Absolute is a mere tinsel show .
TROTA | CHAPTER 2 | SEL0173 | SWAMI KRISHNANANDA
" Everything, except That ( the Atman ) , is wretched . "
— Brih. Up. III. 4. 2.
" There is nothing second to it . "
— Brih. Up. IV. 3. 23.
" When one creates a difference , there is fear for one .
— Taitt. Up. II. 7.
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There is no duality.
All modification is illusory .
Differentiation cannot be established .
Where there is no duality there is no death .
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That which did not exist in the beginning ( Ait. Up. I. 1. ) and does not exist in the end ( Brih. Up. II. 4. 14. | Chh. Up. VII. 24 ) , cannot exist in the present ( Katha Up. IV. 11 ) .
Since Brahman does not create a world second to it , the world loses its reality .
TROTA | CHAPTER 2 | SEL0176 | SWAMI KRISHNANANDA
The central tone of the Upanishads reveals everywhere a disbelief in the world of forms ever since the Rigveda declared that the sages give many names to that which is essentially One ( Rigveda I. 164. 46 ) .
This leads further to the conception that plurality is only an idea and that Unity alone is real .
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" The One, other than which there is none . "
( Rigveda X. 129. 2. )
" The Immortal is concealed by ( empirical ) reality . "
( Brih Up. I. 6. 3. )
" As it were one moves " , " as it were another exists " , " one goes to death after death who perceives here plurality as it were " .
( Brih. Up. IV. 3. 7 | IV. 3. 31 | IV. 4. 19. )
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" With the knowledge of the Atman everything becomes known . "
( Brih. Up. II. 4. 5. )
" One should know that prakriti is illusion . "
( Svet. Up. IV. 10. )
" The Atman is where the world is effaced out . "
( Mand. Up. 7. )
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It follows that there can never be a reality outside the Eternal Self .
This seems to be the end of philosophical thinking , beyond which there can be no further progress .
TROTA | CHAPTER 2 | SEL0180 | SWAMI KRISHNANANDA
The Upanishads assert as their main declaration of truth that the Atman or the Brahman is the sole reality , that with its knowledge all becomes known , and that there is no plurality whatsoever .
The form of the world of plurality is an illusion , though the ultimate essence of the world is real .
Even transmigration is a dream of consciousness .
The world is not a creation of or an emanation from Brahman , nor is it pervaded by Brahman as by something which is not itself , but here and now , everything is Brahman .
" Verily , all this is Brahman . " ( Chh. Up. III. 14. 1. )
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