Absolute truth of possessions is to be contrasted with the relative truth of ordinary experience; the all embracing totality of material things. Things appear distinct or separate due to man’s ignorance and subjectivity. It is ignorance that hinder transcending this subjectivity of isolated objects. Things inherently are in their fundamental nature. They do not name or explain themselves. They are beyond the range of language and perception. They do not express signs of distinction but possess ‘samata’ or absolute sameness. Yet it is also ‘sunyata’ meaning negation or void because it cannot be said to possess any of the attributes of the world we live in; neither existence nor non existence, nor unity nor plurality can be predicted of it. But when one perceives that both subject and object are unreal, one also sees that oneness is the one reality. All individual existences are evolved under this law of causation but this aspect is affected by ignorance. This ignorance temporarily ceases, for instance when one walks into a forest. You don’t think of the land law of possessions by asking about the owner of the trees or pondering or the forest reserve demarcation lines; similarly when you jump into a cold-water from the waterfalls there you are neither concerned with the owner of the water nor the quantity that flows through – one simply connects with nature just like the adjacent monkeys that hop from tree to tree naturally without a care for possessions. Thus the highest truth is that there is neither causation nor production. It is the human mind or ‘chitta’ that develops the manas – self consciousness and self-affirmation. In the Vedanta philosophy, Brahman is immeasurable and all embracing. Another aspect of oneness is enlightenment – absolute knowledge free from limitations of subject and object. Om Prem Shaanti :-)
Posted on: Sat, 24 Aug 2013 20:12:15 +0000
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