The Realisation of the Absolute : 5.1.

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5.Conclusion-1.

A study of the Ultimate Reality of things reveals to us that their truth being one, their forms must be false. That which is one can appear as two or many only through imagination. Both the individual that perceives and the world that is perceived can only be projections of a powerful Universal Thought, while, in truth, there is only the undifferentiated Pure Being.

The main points discussed in these pages, are:

(1) Brahman or the Absolute is the only Reality.
(2) It is Undifferentiated, Non-Relational, Supra-Mental, Transcendental, Consciousness, without the distinctions of knower, knowledge and known.
(3) It is immaterial, so far as practical empirical life is concerned, whether Brahman is Impersonal or Personal, Nirguna or Saguna, so long as there is nothing second to Brahman, so long as there is no objective reality and no externalised knowing. In the process of philosophical meditation, however, the Absolute is envisaged in its pure perfection, free from superimposed attributes, as an ‘other’ of every form of thought, as the supra-cosmic, eternal consciousness.
(4) The universe is an appearance of the Absolute, and, being of a presented or objective character, it is relative, transitory, unintelligible, and a perversion of Reality.
(5) There is, in fact, neither the individual nor the cosmos, neither the subject nor the object because these are merely experiential standpoints of viewing the one undivided existence.
(6) If God is taken to mean something different from the universe and its contents, that is, if God is a subject or an object of something—then, such a God would be as transitory as any mortal being.
(7) The only purpose of the life of every individual is the realisation of the Absolute.
(8) Knowledge and meditation are the two main ways to attain Perfection. Knowledge is jnana or anubhava of the Nirguna Brahman, and meditation is dhyana or upasana on Saguna Brahman.

Swami Krishnananda
 To be continued ...


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