EXISTENCE IS ONE ONLY

There is just one Existence, and it is the only one that is Eternal, Absolute, Infinite, Imperishable, Complete, Final, Full, Supreme, Constant, Everlasting, Real, Conscious, Undivided, Immovable, Non-relative, Non-dual, Non-limitless, and beyond the reach of a finite. The Supreme Being is the infinity of the infinitude and all-inclusive. Nothing exists outside of Him. He is the cause of all causes, and the source of all sources. He is inconceivable, transcendent and immanent at the same time. Neither the celestial gods nor the great sages know of His origin, asserts the Srimad Bhagavad Gita.

Satyam-Jñānam-Anantam Brahma, or Brahmān (Absolute Existence, or Supreme Being) is Truth-Knowledge-Infinity, is a clarion remark by Taittirya Upaniṣad (2.1.1). Realisation of Brahmān is really nothing but identity with the Self of all. Because the attainment or non-attainment of Brahmān is contingent on Its realisation or non-realisation. Though fundamentally identical to Brahmān, the Ātman (inner spirit or self) nevertheless identifies with and attaches itself to the sheaths made of food, etc., which are limited, external, and made of subtle elements, thereby limiting itself to the boundaries of “I am none other than those non-Selves composed of food, etc.” This is the way ignorance keeps Brahmān, which is the Self, out of reach. From that Brahmān, indeed, which is the Self, was produced space. Space was created from that Brahmān, which is the Self, in fact. Air appeared out of space. Fire emerged from the air. Water streamed from the fire. Earth's water table formed. Herbs originated on the earth's surface. Food originated from herbs. Food is the root of human birth. That human being, whatever they may be, is a creation of the food's essence. Indeed, the head is one; this is the side that is south (right); this is the side that is north (left); this is the Self; and this is the tail that stabilises.

I am the source from which the gods and great seers come. He is the embodiment of Sat-Chit-Anand (Existence-Consciousness-Bliss) and Satyam Jnanam Anantam (Truth-Knowledge-Infinity). The universe is not an entity that originates itself, progresses itself, or dissolves itself. It is inert and lifeless. The Svetasvatara Upanishad (1.4) speaks of Brahmachakra, the Wheel of Brahmān, as the ultimate root cause of the world process. Brahmān, also referred to as the Absolute Being, is that which propels the universe.

1. Outline

Existence is one and only, and that is Brahmān, the Absolute Being. All the Upanishads exhaust themselves in describing the true nature of Absolute Existence.

The Mahāvākyas (the Great Sayings), a profound aphorism from scripture, posit the essential identity between the Ātman (inner spirit or self) and Brahmān (Absolute Existence or Supreme Being).

The Mahāvākyas are:

(i) “Prajñānam Brahma,” Aitareya Upanishad (3.3), Rig Veda, refers to "Consciousness is Brahmān;"

(ii) “Ayam Ātmā Brahma,” Mandukya Upanishad (1.2), Atharva Veda, refers to "This Self (Atman) is Brahman;"

(iii) “Tat Tvam Asi,” Chāndogya Upanishad (6.8.7), Sāma Veda, refers to "Thou art That," and

(iv) “Aham Brahmāsmi,” Brihadāranyaka Upanishad (1.4.10), Śukla Yajur Veda, refers to “I am Brahmān.”

The Mahāvākyas succinctly say Reality is one that may be “Prajñānam Brahma,” "Ayam Atmā Brahma," “Tat Tvam Asi,” or “Aham Brahmāsmi.” Consciousness is Brahmān. That which is Absolute, that which occupies all space, that which is complete in Itself, that to which there is no second, and that which is ever-present in everything, from the creator to the lowest matter, is known as Brahmān. It is present in every place and throughout every single person. It would be better to articulate Its transcendental nature rather than characterise It in terms of coincidental qualities like creatorship, etc. All of our sensory experiences, including sight, hearing, and so forth, are ultimately the result of consciousness. Even since Consciousness cannot see or hear directly, these sensory functions cannot exist without It. Therefore, It ought to be seen as the ultimate significance of our mental and physical endeavours.

Swami Krishnananda says that we are dependent on other forces for our very survival and do not possess an independent position. Characters, people, and objects all rely on one another in this universe. We assert that, as a result, the world lacks absolute reality and is relative. However, the world's relativity serves as a hint as to the potential presence of anything absolute. If there isn't anything that gives us the impression that things are relative, relativity cannot be introduced. It is impossible for that which gives us the ability to recognise the relativity of things to be relative. Thus, it is necessary to acknowledge the existence of that which is Brahmān, or Absolute,  in texts such as the Upanishads. For the sake of our own descriptive understanding, we give this name to that which needs to exist in order to be transcendent to everything our eyes can see and everything our minds can conceive.

The sharp statement "Truth is; untruth is not" is uttered by Swami Sivananda. Since Truth is Existence alone and therefore neither a single entity nor not one, he claims that it is not entirely accurate to state that Truth is one. There is only one truth. He goes on to say that Truth is righteousness. Righteousness is light, and light is bliss.

2. Scriptures

The Absolute Being is Original, Supreme, Inconcievable, Imperishable, Eternal, Full, Complete , and who else knows him other than Himself. This has been verily affirmed by all the scriptures: the Vedas and the Upanishads. However, attempts have been made by seers, sages, and scriptures in the enlightenment process to get a glimpse of the nature of the Supreme Self, or the Absolute. "Neti Neti," Adi Shankaracharya's fundamental method of approaching Brahmān, is not this or that. This does not imply that Brahmān is a negative concept, a void, a nonentity, or a metaphysical abstraction. It isn't the same. It is all-encompassing, boundless, unchanging, self-existent, self-delighting, self-aware, and blissful. Furthermore, it is the essence behind Svarupa. It is the knower's essence. It is the Silent Witness (Sākshi), Transcendent (Turiya), and Seer (Drashtā). He asserts that "Brahma Satyam Jagan Mithya Jivo Brahmaiva Na Aparah-Brahmān (the Absolute) is alone real; this world is unreal; and the Jiva, or the individual soul, is non-different from Brahmān." The Brahmān, or Absolute Being, described by Adi Shankaracharya is impersonal, Nirguna (devoid of Gunas or attributes), Nirākara (formless), Nirvisesha (devoid of unique qualities), unchanging, eternal, and The Triple aspects of Divine Being is known as Sat-Chit-Ānand, or Existence-Consciousness-Bliss. Akartā (non-agent). It transcends all wants and demands. It is the Witnessing Subject at all times. Moreover, given that it is outside the realm of the senses, it cannot ever turn into an object. Brahmān is one without a second, non-dual. Outside of It, nobody exists. There is nothing disparate about it, internal or external. It is inconceivable to define Brahmān, since description presupposes differentiation. There is no one else from whom Brahmān may be detached. Substance and attribute are one and the same in Brahmān. Sat-Chit-Ānanda (Existence-Consciousness-Bliss) is not merely an ensemble of qualities of Brahmān; rather, it is the essence of Brahmān, or Svarupa.

“Who really knows? Who in this world may declare it! Whence was this creation, whence was itengendered? The gods (were) subsequent to the (world's) creation; so who knows whence it arose?” proclaims the Rig Veda (10.129.6).

The Ishavasya Upanishad aphoristically states:

Oṃ| pūrṇamadaḥ pūrṇamidaṃpūrṇātpūrṇamudacyate| pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ||

The Whole (Brahmān) is all that is invisible. The Whole (Brahmān) is all that is visible. The Whole (Hiranyagarbha) was horned out of the Whole (Brahmān). When the Whole (the Universe) is absorbed into the Whole (Brahmān), the Whole alone (Brahmān) remains.

According to Swami Krishnananda, while teaching his disciple Svetaketu on the essence of Reality, Sage Uddalaka brings up the phrase "Tat Tvam Asi," or "That thou art," nine times in the Chandogya Upanishad, Sam Veda. This universe is what is existent—one only, without a second. Nothing exists outside this universe; there is only one. All these creatures have their roots in the existent; the existent provides their basis, their resting place, etc. This world's ultimate essence—that which is the truth and the self (Ātman)—is the substance that makes up this world. Indeed, Śvetaketu, it is who you are. In this statement, "Tat" or "That" refers to that which is one alone without a second, without name or form, and which existed as pure Existence alone both before and after creation. The word "Tvam" refers to that which is the true "I" of the learner that is addressed in the instruction and is found in the deepest corners of the student or aspirant, transcending intellect, mind, senses, etc. Since "I" is the result of Tat and Tvam coming together, the teaching that reality is inside oneself eliminates the misunderstanding that it is distant.

In accordance with the Svetasvatara Upanishad (6.2), the wise should meditate on Him, Who is the source of all knowledge, the Author of time, the One Who is sinless and omniscient, and the One Who commands the work that is called earth, water, fire, air, and space that appear as the universe.

The Mandukyakarika Upanishad seeks to explain the true eternity of this one existence. The experience of three states—waking, dreaming, and deep sleep—covers or obscures it. Furthermore, Gaudapada's Karika explains that existence itself—this very being—is causeless, unchangeable, and endless. The idea is that since nothing was created, nothing can or will vanish from the universe. There is only one Absolute that is non-dual. The Upanishads lend their unanimous support to this all-encompassing assertion.

The Brihadāranyaka Upanishad (1.4.1) puts an explanation in a telling manner that in the beginning, this (universe) was but the self (Virāj) of a human form. He reflected and found nothing else but himself. He first uttered, ‘I am he.’ Therefore he was called Aham (I). Hence, to this day, when a person is addressed, he first says, ‘It is I,’ and then says the other name that he may have. Because he was first and before this whole (band of aspirants) burnt all evils, therefore he is called Puruṣa. He who knows thus indeed burns one who wants to be (Virāj) before him. The Upanishad advocates, this Self-becomes devoid of interior or exterior, entire, Pure Intelligence, the Self of all beings, and an object of universal homage-the Absolute ruler of all beings, not like a prince or a minister, but the King of all beings. is the Ruler of all beings, and the King of all beings. Just as all the spokes are fixed in the nave and the fellow of a chariot wheel, so are all beings, all gods, all worlds, all organs and all these (individual) selves fixed in this Self.

Sri Krishna in the Srimad Bhagavad Gita tersely says that I am the basis of the formless Brahmān, the immortal and imperishable, of eternal dharma, and of unending divine bliss. In the Bhagavad Gita, Sri Krishna states that the energies of God—jīva śhakti, the sentient soul energy, and Maya, the insentient material energy or matter-are manifested throughout the entire creation. Recognise that God's forces are manifest across the entire creation. These two of My energies manifest in all living beings. Everything dwells inside Me, and I am the ultimate Existence.

I am the source of the entire creation, and into Me it again dissolves.This aspect has been emphasised by Sri Krishna, again and again in the Srimad Bhagavad Gita. I am not manifest to everyone, being veiled by My divine Yogmayā energy. Hence, those without knowledge do not know that I am without birth and changeless. 

There are two kinds of beings in creation, the kṣhar (perishable) and the akṣhar (imperishable). The perishable are all beings in the material realm. The imperishable are the the liberated beings. He emphatically says that I am transcendental to the perishable world of matter, and even to the imperishable soul; hence I am celebrated, both in the Vedas and the Smṛitis, as Puruṣhottama, or the Supreme Person.

I know of the past, present, and future, and I also know all living beings, but no one knows Me. Some find the Self, as a component of Absolute Existence, to be astounding; some describe it as such; some hear it described as amazing; still others, despite hearing, do not get It at all, declares the Srimad Bhagavad Gita. The Self is unfathomable, since it cannot be discovered through material encapsulation. While everyone has free access to the knowledge of the Self, only a select few are able to realise It. Even if anybody can find the truth, many people are not motivated to do so. Many of those who have the impulse are unsure and hesitant. Even those without doubt are frequently intimidated by challenges. Few exceptional people are able to overcome the obstacles and accomplish the goal, because they have removed the veil of ignorance through self-control, steadfastness, equanimity, detachment, and self-realisation.

3. Remarks

Whatever exists has Brahmān as its source and end. He created all that is in existence. He possesses an abundance of wealth that is incomprehensible to humans. The Ultimate Truth is who he is. All creation has him as its source, maintainer, and ultimate hope. Similarly, He is the universe's cover. Sanātana Dharma, or eternal justice and order, is eternally protected by him. The eternal Supreme Divine Personality is who he is. Similarly, He is One in Sanctification, Glorification, and Regeneration; true oneness is in the glory of God! And he called those whom he predestined; he justified those he called; and he likewise justified those he justified. There is no such thing as death or life, angels or kings, or things current or future. The ultimate awareness in limitless cosmic form is Brahmān, the Supreme Being. Reality and Truth are only in Him. The Triple Aspects of Divine Being are known as Sat-Chit-Anand, or Existence-Consciousness-Bliss. The Brahmān has three facets: Ānand (everlasting bliss), Chit (awareness), and Sat (truth).

The Brihadāranyaka Upanishad states the great truth of Brahmān-Ātman identity forms the main purport of all the Vedāntic texts

The Brahmān, or Supreme Being, never strayeth from His vow, which is always impeccable since everything He decides is absolutely right and cannot be stopped by anyone, according to the Srimad Bhagavatam. You comprise the Supreme Truth, present in all three stages of cosmic manifestation (creation, maintenance, and annihilation). Indeed, one cannot win Your favour by being a hypocrite; one can only win Your favour by being utterly sincere. You are known as antaryāmī, the inner force, since You are the active principle, the ultimate truth, in all the ingredients of creation. Everything is equal to You, and Your instructions are continually relevant for everyone. Moreover, You are the origin of all truth. Therefore, we reach You, offering our obeisances. Please provide us with protection.

-Asutosh Satpathy