Kamal Ghorui
By Jayant B Dave
Astronaut Sunita Williams observed that from space, Earth appears as one, and you do not see man-made borders; you see them only when you return to Earth. Your perspective changes in space.
Likewise, apparent differences in smaller truths are reconciled when one viewsfrom a higher perspective. At first, the Upanishads seem to be full of contradictions. V yas systematised thoughts, philosophy of Upanishads in Brahmasutra. The apparent differences found in Upanishads are reconciled in Brahmasutra.
Five great acharyas – Shankara, Ramanuja, Nimbarka, Vallabha and Madhva – differ in their interpretation of Upanishads in relation to the nature of Brahmn, the relationship of individual soul to Brahmn, soul’s state during final emancipation, means of attaining it and its causality with reference to the universe.
But they all emphatically declared that Brahmn is the cause of world and that knowledge of Brahmn leads to moksh, final emancipation, which is the goal of life, explains Swami Sivananda.
One finds apparent contradictions while studying the scriptures. On one hand, scriptures say that one must transcend the mind and intellect to realise the supreme Truth, which is subtle, abstract, infinite, and all-pervading.
On the other hand, it is said that knowledge of Supreme reality arises only in a purified mind/intellect as Brahmakar Vritti . It is said that in deep sleep, one experiences the bliss of the Self but does not know it because the mind and the intellect are not functioning. Mind is described as both friend and enemy of a person, leading to bondage and liberation.
Mind, per se, is not good or bad; an impure and gross mind creates bondage, while a pure and subtle mind is an instrument for salvation.
This applies to intellect, too.
While explaining creation, it is held that Brahmn is the ultimate causeless cause of creation, referred to as abhinna nimitta upadana karan – non-different material and efficient cause of the world. In other instances, it is held that creation is a mere appearance, an illusion like aperceived snake in the rope or a mirage in the desert.
When one realises that the experienced world is also unreal, like the dream world upon waking, it is not given much attention or importance. Journey always proceeds from known to the unknown, from gross to subtle.
Vedanta has adhyarop and apavad , superimposition and negation. Lower truths, also referred to as anatma /non-self, are superimposed on the highest truth – Brahmn/Atma. We must first accept the relative apparent truth that is obvious to us and proceed with root cause analysis called laya chintan .
Cause is inherent in effect, but effect is not independent of cause. Cause is self-existent and a higher truth, whereas effect is dependent existence and represents a lower truth, exemplified by clay and a pot, or gold and ornaments. Swami Krishnananda says that appearances have reality in them, but reality is different from appearances.
Appearances do not exist in the Absolute even as adjectives, for it cannot have adjectives other than itself.
Most truths revealed in the phenomenal world are relative due to the limitations of our tools, methodologies, and interpretations of results.
We approach the phenomenal truth from a few dimensions known to us, whereas truth has multiple or infinite dimensions; hence, we conclude a relative or fractional truth as final, like perceiving part of an elephant as a whole organism.
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