ESSENCE OF HINDU RELIGION AND PHILOSOPHY---2

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Hari OM(continued from Posting no.1)

The world which is the modification of maya present in the consciousness-element is known to Isvara as a mere abstraction. In other words, it is an appearance to Him. The consciousness-element in Isvara is represented as the all-pervading principle and is termed as

Brahman. The jiva too is a blend of consciousness and avidya which is an aspect of Prakriti wherein the satva is less predominant than rajas and tamas. Consequently, avidya conceals the consciousness-element from the jiva. The latter, losing sight of its identity with the consciousness element which is its essential nature, falsely identifies itself with the psycho-physical organism of which the mind is the important factor. It is endowed with the characteristics of the mind, viz., the characteristics of being an agent

(kartrutva), an experiencer (bhoktrutva) and a knower (pramatrtva). These three constitute what is known as ego or bondage or samsara. As in the case of isvara,in the case of the jiva too, the conscious-element is real while avidya as well as the psycho-physical organism and the characteristics of being an agent, etc. are not real. The conscious -element in the jiva is termed Atman.

 

 

The terms 'Brahman' and 'Atman' represent the one and the same principle, viz. the conscious-element in Isvara and in Jiva. The Taittiriya Upanishad after describing Brahman as 'real, consciousness and infinite

(Satyam,Gjnanam and Anantam) says that space and other subtle elements sprang forth from Brahman, which is Atman. The jiva has to realize that its true nature viz. Atman ,is identical with,or more strictly non-different from the true nature of Isvara,viz. Brahman. Such an identity or non-difference is the logical significance of the

Mahavakya "tat tvam asi".

(to be continued)

G.Balasubramanian