The Realisation of the Absolute -8.6; Ref - CHILDREN IN BHARATHAM, ARE MISGUIDED BY INDISCIPLINE AND RUBBISH STUDENT ASSOCIATIONS AND STUDENT POLITICAL WINGS, ENDING IN LOSS OF CHARACTER! Elections in Bharatiya states are near, Here is chance to eliminate such demonic political parties from this Holy Earth!!

MEMBERS READ CAREFULLY, HERE THE TATTVAM/ESSENCE IS VERY STRONG, KEEP THIS TATTVAM IN YOUR MIND, IN THE NEXT EDITION YOU WILL FIND MORE OF THIS KIND".

Opinion
     28/06/2018
                    1294

                 All Members,
             Respected family members of this great holy Nation.
                *REQUEST ALL  STUDENTS, PARENTS AND TEACHERS MUST READ THIS TOPIC.
                         **IT IS URGENT IMPORTANCE IN THE PRESENT SITUATION  OF THE NATION

 Sub : The Realisation of the Absolute -8.6
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     Swami Krishnananda

   Ref :  CHILDREN IN BHARATHAM, ARE MISGUIDED BY INDISCIPLINE  AND RUBBISH STUDENT ASSOCIATIONS  AND  STUDENT POLITICAL WINGS, ENDING IN  LOSS  OF  CHARACTER!

Chapter 2: The Nature of the World -8-6.

8.The Critique of Duality :- 6

I
It is argued that the artistic poet-souls of the Upanishads lived in the world of diversity and did not fly out of it. This does not mean that the sages were tied to the plurality-consciousness of the temporal world. They transcended earthly consciousness and realised that the earth is Brahman itself illumining.

But in such a realisation there is no concession given to the reality of diverse appearances in any case. The conception that the world is God's revelation of Himself does not fare better. Revelation again presupposes the operation of the play of space, time and causation, the final validity of which is already repudiated.

A God who changes Himself is not a permanent being. God's self-revelation requires a change in the total existence itself, which process is logically inadmissible. Divine revelation is in relation to the consciousness of the individual and is not an eternal fact of existence. Existence is itself full and perfect and dissipation within it is not admitted by reason.

The denial of multitudinousness does not, as it is sometimes supposed, reduce the rich life of the world to a dream-shadow. It is not known how variety in existence adds to the richness of the Absolute. The richness of the part is not equal to the magnificence of the Whole. The grandeur of the relative world is dependent on the imagination of the individual.

To a person who has opened his eye of true consciousness the world does not appear as such. We cannot see any cogency in the argument that it is possible to have worldly enjoyment together with the knowledge of the Absolute.

2.
It is further contended that even if the Atman is the sole reality, the existence of plurality cannot be denied. If the Atman is the sole reality, it is to be accepted that it is without internal or external differentiations.

If there is thus no plurality in the Atman, and also if nothing exists but the Atman, there is no meaning in holding that existence is inclusive of plurality. If the Atman or Brahman is non-dual, there can be no plurality, because other than Brahman anything is not.

The view that, because it is said that with the knowledge of Brahman "all" is known, Brahman-realisation does not destroy plurality but merely renders the person immune from objective attraction, and that "all" implies the existence of plurality, is a misunderstanding of this sentence. The word "all" does not refer to the reality of the plurality of things.

It is only a symbolical expression of the Upanishads used for want of words to express unlimitedness. When we say "all" is known, and "all" is Brahman, we do not mean that the trees and the mountains, the sky and the ocean are Brahman differently. If they are all one, and if Brahman has no heterogeneous qualities, the assertion, "all" is known, does not imply plurality in the natural essence of Brahman.

Space and time are swallowed up in the being of the Reality and plurality cannot exist unless there is something second to Brahman, which persists eternally. Eternal duality or plurality is impossible, as can be seen from an examination of the nature of Consciousness, and we are compelled to admit the homogeneous character of Brahman's essence.

If being and becoming are identical, the cause of the appearance of the world must be attributed to some mysterious and inscrutable ignorance and cannot itself be given a place in existence. Duality cannot survive and individuality cannot exist in the Truth of Brahman.

To be continued ...

NOTE -

1. You are following a wrong path even in your studies and educational career; and neither your parents, your government, your society nor your friends are good enough or intelligent enough to tell you what your problems are going to be when you become an adult!

2.  "Here comes the need for a new type of education. You may call it religion."

THIS IS WHAT NOT HAPPENING  IN THE MUSLIM WORLD,

THEIR POISONOUS MADRASA EDUCATION, IS FUNDING HATRED, VIOLENCE, MENTAL DISTURBANCE, CREATING TROUBLES AMONG THEMSELVES AND OTHER COUNTRIES!!

3. Nature can suddenly burst a bomb on the head of all humanity, which she has been keeping secretly tucked under the arm because the time for it has not come. The whole Earth can shake, and the matter ends there in one second!!

           JAIHIND.
VANDE MATHARAM