The Mandukya Upanishad 2.7 : Swami Krishnananda
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07/10/2019
Section 2 : The Individual and the Absolute 7.
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7.1
There are two aspects of the matter that we have to consider, namely, the substance of the universe, and the distances involved in the universe. The substances of the things of the world appear to be variegated on account of the forms, and not because of their essence. Take the case of a forest. One tree is not like another tree. Even a leaf in a tree is not like another leaf in the same tree. There are tall trees, short trees, thick ones, thin ones, of this kind and that kind. In spite of all this difference, all trees are wood. Whatever be the difference in the make of chairs and tables, all are wood. Likewise is the case with the things of the world. All things are substantially one, though structurally different. Now, this is one aspect of the matter.
The other aspect is : why do they appear structurally different?
This structural difference is an effect of the interference of space and time in existence. There is what is called 'space-and-time' which is something difficult to understand and which seems to be playing, a very important role, if not the most important role, in the interpretation of the things of the world. We do not merely see things in space and time. This is a very important aspect of perceptional psychology.
We always engage ourselves with things, ignoring the fact of space and time involved in things. We may be under the impression that space and time are some non-entities, as it were, which can be ignored, and we are concerned only with things or solid objects. This is a misconception. Modern scientists will tell us how space and time are equally important, as important as the substantiality of objects, if not more important than their substantial.
7.2
The substance and the structure of an object depend upon various factors associated with space and time. The location of the object, the observational centre of the subject and the relationship of the object to other objects; all these determine the structural nature of any single given object. Here I would advise you, if you so like, to study some of the discoveries made by modern science, especially physics. The objects are organically involved in space and time. They are not merely dove-tailed into space and time, externally or mechanically. It is not that objects are hanging in space, unconnected with space.
No, says modern physics. Space and time are regarded as one, these days. It is not that space is one and time is another. They are two names for one continuum, called space-time continuum, and the things of the world are only modulations of space-time. Things in space, as they say, are certain structural differences in the continuum of space-time itself. Ultimately, we are told, there is only space-time, not even objects. and the so-called persons and things with which we are so much engaged are only space-time. We are hugging objects unconsciously without knowing what we are doing. So, even the structural differences are illusory, ultimately, and even the spatial and temporal difference is not valid, finally.
Hence, substance is one, and the spatial and temporal differences get merged into this unity behind the variety.
'Ekam sat vipra bahudha vadanti', is the Vedic proclamation.
The One existence is regarded as many by the great sages. They behold the One as many. Many names are given to the One. On account of this reason, because of the fact that the names and the forms which constitute the world are immediately resolvable to the structure of space-time, and finally resolvable to consciousness itself, Sarvam hyetad brahma, all this universe is Brahman. It is God illumining Himself in His variety, in His glorious multiple Form.
To be continued ..
========================================================================
07/10/2019
Section 2 : The Individual and the Absolute 7.
--------------------------------------------------------------------------------------------------------------------------
7.1
There are two aspects of the matter that we have to consider, namely, the substance of the universe, and the distances involved in the universe. The substances of the things of the world appear to be variegated on account of the forms, and not because of their essence. Take the case of a forest. One tree is not like another tree. Even a leaf in a tree is not like another leaf in the same tree. There are tall trees, short trees, thick ones, thin ones, of this kind and that kind. In spite of all this difference, all trees are wood. Whatever be the difference in the make of chairs and tables, all are wood. Likewise is the case with the things of the world. All things are substantially one, though structurally different. Now, this is one aspect of the matter.
The other aspect is : why do they appear structurally different?
This structural difference is an effect of the interference of space and time in existence. There is what is called 'space-and-time' which is something difficult to understand and which seems to be playing, a very important role, if not the most important role, in the interpretation of the things of the world. We do not merely see things in space and time. This is a very important aspect of perceptional psychology.
We always engage ourselves with things, ignoring the fact of space and time involved in things. We may be under the impression that space and time are some non-entities, as it were, which can be ignored, and we are concerned only with things or solid objects. This is a misconception. Modern scientists will tell us how space and time are equally important, as important as the substantiality of objects, if not more important than their substantial.
7.2
The substance and the structure of an object depend upon various factors associated with space and time. The location of the object, the observational centre of the subject and the relationship of the object to other objects; all these determine the structural nature of any single given object. Here I would advise you, if you so like, to study some of the discoveries made by modern science, especially physics. The objects are organically involved in space and time. They are not merely dove-tailed into space and time, externally or mechanically. It is not that objects are hanging in space, unconnected with space.
No, says modern physics. Space and time are regarded as one, these days. It is not that space is one and time is another. They are two names for one continuum, called space-time continuum, and the things of the world are only modulations of space-time. Things in space, as they say, are certain structural differences in the continuum of space-time itself. Ultimately, we are told, there is only space-time, not even objects. and the so-called persons and things with which we are so much engaged are only space-time. We are hugging objects unconsciously without knowing what we are doing. So, even the structural differences are illusory, ultimately, and even the spatial and temporal difference is not valid, finally.
Hence, substance is one, and the spatial and temporal differences get merged into this unity behind the variety.
'Ekam sat vipra bahudha vadanti', is the Vedic proclamation.
The One existence is regarded as many by the great sages. They behold the One as many. Many names are given to the One. On account of this reason, because of the fact that the names and the forms which constitute the world are immediately resolvable to the structure of space-time, and finally resolvable to consciousness itself, Sarvam hyetad brahma, all this universe is Brahman. It is God illumining Himself in His variety, in His glorious multiple Form.
To be continued ..
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