STATE OF UNITY

The fundamental essence of our cosmic order is unity in diversification. Diversifications are the objects in the phenomenal dimension. The centre of unity is the subject and its subtle ramifications in all beings and non-beings. The state of unity underlining the cosmic dimension is subtle and unmanifest. That remains beyond the reach of our sense organs and sensual perceptions. That needs to be realised consciously through the deep Self-consciousness of the subject. In the mundane, phenomenal world, everything is relational and transitional. The Chandogya Upanishad aphoristically declares that Brahmān (Cosmic Self) is Ultimate Reality, Absolute Existence, source of everything, the cause of all causes, nothing outside, and everything inside. Non-duality is the Truth, and duality is an illusion. Brahmān is the ultimate creator, energiser, propellor, and dissolver of the cosmos. He is the one Who sees the unseen, hears the unheard, thinks the unthought, and knows the unknown. The goal of all learning and life processes is to realise the Self. All these have been verily proclaimed by upanishads.

1. Outline

Swami Krishnananda explains in this way that the object contends with the subject, and the subject contends with the object. This occurs on all possible levels of existence, including the astronomical, cosmic, physical, chemical, biological, mental, and intellectual levels, as well as every level of life. All forms of the world are arenas of fierce struggle, as exemplified by the great battle in Kurukshetra's field in the Mahābhārata. The meaning of life is a mysterious and incredibly vast arena of action that only those who engage in it can truly understand. He says that there is a subtle relationship between the things. As a result, it tends to be neither an item seen by the mind, which constantly follows the path of sensory perception, nor even by the physical eyes. A profoundly concealed connection exists between objects that attempts to arise in consciousness so that people's everyday lives can establish reality. A profoundly hidden connection exists between objects that attempts to arise in consciousness so that people's everyday lives can establish reality. There is no essential relationship between our personality and the things we do. They have never stopped being an aspect of our personalities but instead a manifestation of our own selves.

The activities are basically the powers inherent in every human personality; the distinction is that, in the Godhead, these powers are identical to the essence of Reality and function in combination, whereas in the human individual, each power exists as an external function operating very subtly. Each of our unique makeup's faculties—thinking, feeling, willing, comprehending, breathing, seeing, hearing, and other senses—operates alone and not in concert. This explains why the tongue cannot walk, the ears cannot see, and the eyes cannot hear. Every organ serves a certain purpose. However, that is not how God has it. He has the ability to see and hear with both eyes and ears, and any organ can execute any function. Every function, every organ, every action, and every manifestation of God is also every other manifestation. Every function, every organ, every action, and every manifestation of God is also every other manifestation. We cannot be associated with activity, but his being is action in and of itself. This is merely a meandering exploration of the distinction between the central substance of our existence and the external manifestations of action.

2. Scriptures

Brahmān, or the Cosmic Self, is self-existent, absolute, infinite, and imperishable; it does not need sense perception or recognition to exist. It is necessary for the existence and validation of objects. Brahmān is total existence that is whole and perfect in every way. All of the universe, including the universe itself, has Him as its source, originator, transformer, annihilator, and absorber. There is nothing outside of Him. Since the symbiotic relationship is latent and immanent and manifests itself to a Self-realised individual, it must be understood consciously. All is inside, and all that is thought, done, and processed flows from what is inside.

Know that these two powers (spiritual and material) of Mine manifest all living beings, pronounces Sri Krishna brusquely in the Srimad Bhagavad Gita (7.4–9). I am the source of all creation, the life-force that permeates all beings, and into Me it dissolves once more. Everything rests in Me, like pearls on a thread, and there is nothing greater than Me. In the Bhagavad Gita, Sri Krishna underlines one more time that he is the source of all creation. Everything starts with Me. The intelligent, who fully understand this, revere Me with unwavering confidence.

The Brihadaranyaka Upanishad emphasises the non-duality of creation and its expression in a similar manner. In the same way that a piece of salt dropped into water dissolves and becomes immobile, even if the water tastes salty, the distinct self vanishes into the limitless, eternal sea of pure consciousness. Separateness results from associating the Self with the body, which is composed of constituent parts; the distinct self cannot exist if this physical identification fades.

Parallel to this, the Chandogya Upanishad declares that all beings are one and interdependent. All beings share the same fundamental nature; there is only one Truth, one Reality, and one Self in the entire world. According to this Upanishad, "the moon, stars, water, and quarters are all parts of my body, that is, part of Brahmān's body." It is I who is visible in the moon. I am that (Chandogya Upanishad  4.12.1). "Lightning, heaven, space, and prāṇa, or life force, are all parts of my body, that is, part of Brahmān." That is Me that you see in the lightning. I am that.  (Chnadogya Upanishad 4.13.1). Knowing Brahmān, the Upanishad says, makes one pure at all times. Not a thing can tarnish Him. Nothing bad can ever come from Him.

The Upanishads affirm the essentiality of the organic interdependence of the cosmic system. Given this, the Srimad Bhagavad Gita and the Katha Upanishad both assert that Brahmān is the one entity that shines in all different ways. The inference about the Self-luminosity of Brahmān is made from the several types of light that its effects possess.  That Ultimate Abode of Mine cannot be illuminated by the sun, moon, or fire. Once one has visited that place, they never return to the physical world.It is impossible for one person to provide another brightness that they do not have because the sun and other luminous things, as well as pots and other objects, are proven to be capable of illuminating other objects despite their own inherent luminosity.

3. Remarks

Understanding the concept of Tat Tvam Asi, or "Thou Art That," (Chanadogya Upanishad 4.14.3) which states that one is already that which one aspires to become and simply needs to realise it, is the first step towards achieving Self-realisation. Realising that one already possesses the Divine Spark inside them establishes a connection to both God and other people. Sanatana Dharma (eternal order and righteousness) is essentially based on this concept of human existence, and the Upanishads offer guidance on how to live according to that knowledge.

-Asutosh Satpathy