World of Philosophy

SR No.: 007005
Original Sutra Author: N/A
Author: Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan
Publication Year: 2011
Total Pages: 1002
Language: English
Classification: Book_English
File Size: 30 MB

Page 950

The Brahman is all-pervasive.
Like Lao Tzu, Upanishadic seers talk about all -pervasive nature of Brahman. The ultimate Reality, the Brahman is all-pervasive. The Mundaka Upanishad beautifully describes all pervasive nature of Brahman: 'In front is Brahman, behind is Brahman. It is to the right and to the left. It spreads forth above and below. Verily, this Brahman is this effulgent universe'
[II.11]. 'All this is Brahman' says Chhandogya Upanishad [III.XIV.1]. Ishavasya Upanishad states "In this cosmos, whatever exists, living and nonliving, moving and non-moving, all that is pervaded by, enveloped by one Divine Consciousness".[ Isha.Up.1]. This divine consciousness, the Brahman indwells in every entity in the world of objects permeating everywhere in its homogenous all pervasiveness. It is indside of all these and outside of all. (Isha Up. 5) "it moves and moves not. It is far away and yet very near. It is unmoving but faster than the mind." (Isha Up. 4) The brahman goes far away while sitting and goes everywhere while sleeping. (asino duram vrajati, shayano yati sarvatah- Kath. Up. II.21)
It is Source of all Things
Tao is the first cause of the universe and single source of all things. Lao Tzu says, 'First Tao and then the physical universe- heaven and earth and then ten thousand creatures arose from something else. Lao Tzu describes this something else as the nameless non-being. Anything that exists originates in nothingness (Wu), thus before it has form and when it is still named, it serves as the origin of the myriad things and once it has formed and is named, it grows them, rears them, ensures them in proper shapes and matures them as their mother. In other words, the Tao by being itself formless and nameless originates and brings the myriad things to completion. They are originated and completed in this way, yet we do not know how it happens. This is the mystery.' (Xuan: Beyond Mystery- the Classic Way and Virtue, a New Translation of the Tao Te Ching of the Lao Zi as Interpreted by Wang Bi, p 51, Trns. Richard John Lynn, New York, Columbia University Press, 1999) It is hidden and contains within it patterns of all we see. It is root of all things. The real Tao not only has an existence prior to the forma tion of heaven and earth, but further heaven and earth both, owe their very existence to the generative power of the Tao.' (Yung and Ames, Lao TzuTexts, Notes and Comments, p 5) it is the creator and sustainer of all things in the universe. Heaven and earth and human beings have originated from the same original source. In the words of Lao Tzu, it is the way of the universe, the driving power in nature, the order behind all life, the spirit which cannot be exhausted. (Chapter 25) Heaven and earth and men are inherently the same as original vital breath of oneness, which divided itself into three parts. (Wang Ming- A Whole Collection of the Book of Supreme Peace, p 236, Beijing, Zhong Hua Shuju Press, 1960)
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