Om, Vedic Rta & Absolute Absolute is a derivation of Latin absolutium etymologically. It means whatever is self-sufficient unconditional, independent and not relative. Hegels absolute is the all-inclusive all-comprehending totality of the real. Lotze and Bowne describe absolute as first cause, the world ground. Mr.Knudson takes absolute as self-existent infinite energy producing and sustaining the universe. This is the idea of the theistic absolute. The world visible to us is phenomenal. This phenomenality of the world has been taken in different meaning by the philosophers. Some of them reduce this to an illusion. But this is not a right conclusion. The world is phenomenal, it cannot be denied. But to say that phenomena are unreal, is a mistake. There are changeability in them. But this does not give one to think that change has no reality. Changes takes place in a substratum which seems permanent in all of the changes. If a phenomenon is not manifest it does not mean that it is absolutely a not. It is not perceived by us due to its non-manifestativeness. But it is present in its cause. All phenomena and changes presuppose a causal relation. This cause relation is not an illusion. This gives rise to a thought that all changes are governed by causal law. This world of change reminds us that there are law, order and purpose contrary to lawlessness, disorderliness or purposelessness. Thus this world is real. Its relativity or phenomenality or changeability does not deny its reality. Within a number of phenomena there seems a general principle. A many minor principles are governed by by a higher principle. But this higher principle does not deny the minor ones. It embraces them all. In the same manner a general principle does not deny phenomena. If the phenomenality of the world is an illusion, the underlying principles, become equally illusive. But it is not so. An ordinary phenomenon presupposes the existence of minor principles, these minor principles presupposes the existence of laws, these laws refer to the fundamentals and ultimately to the laws of laws, the rta which is the absolute. Thus a critical survey of Vedic rta leads to the conclusions reached in the above lines. The Veda, in true sense, is the knowledge of rta and hence it is said to be divine revelation. Almighty Divine self himself is the rtasya gopah, the upholder of laws eternal. He reveals his knowledge rta to mankind in the form of Veda. In this sense the Veda is rtasya dhidih and brahmano manisha. In this way our rishis were right in their assertion that Veda is the repository of all true knowledge.
Posted on: Wed, 12 Mar 2014 19:09:00 +0000
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