Traverses on Less Trodden Path of Indian Philosophy and Religion

Author(s): Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad

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Traverses on less trodden path...
Reality as pure Existence (sat).2 5 It means tbat though the highest Reality cannot be grasped by the category of existence, we can describe it from the pbenomenal point of view, but we must avoid dangerous nihilism and say that the Reality exists by itself and in its own right because it is self-luminous consciousness. He agrees with the Upanişads in maintaining that Reality is absolute consciousness which is the permanent background of all changing phenomena and which ultimately transcends the trinity of knowledge, knower and known. 26 It is indescribable because all categories of the intellect fail to grasp it fully. His Visuddha Tathatā or Citta or the Suddhātman or the Mahatman or the Dharmadhātu is the same as the Ātman or the Brahman of the Upanişads which is pure and permanent self luminous consciousness. Like Upanişadic thinkers, Asanga emphasises on the path of koowledge 27 and he even identifies pure knowledge with Absolute Reality.28 He says that by the knowledge of True Buddha (Reality) everything immediately becomes known like a world which shines through the light of sun.29
We are told in the Chãodogya Upadişad that the world is merely a name and a form; the truth is that everything is Brahman only. 30 Just as by a clod of clay, all that is made of clay is known, the difference being only a pame arising from speech, while the truth is that it is just clay only 51 Everything besides the Ātman or Brahman is merely a word, a mode and a name. The implication of this statement is that everytbing that exists is Brahman or Atman only. 32 Everything that is besides Brahman is an appearance; that all causation is ultimately due to Brahman, It is clearly stated in the Kathopanışad that it is the Ātman who makes his one form manifold'.88 Āiman is eternal among the transient, the Consciousness of conscious beings. 54 Mundaka Upanişad declares that everything here is verily Brabman.38 Again in the Aitareya Upanişad we are told that everything in this world is guided by Brahman,
25. MSA, XI-14. 26. MSA. XIV-28. 27. MSA. IX-12. 28. MSA. XIV-28. 29. MSA. IX-33. 30. Sarvam khalvidam brahma, Cha. Up. III-XIV-1. 31. Väcarambhanam vikāro nāmadheyam mrttiketyeva satyam. Cba. Up. V1-1-+. 32. Brahamaivedam visvam. Nuņd. Up. II-II-11. 33. Ekam rūpam bahudhā yaḥ karoti. Kath, Up. II-V-12. 34. Nityo an ityinīm, Kath. Up. II-V-13. 35, Sarvam hi etad Brahīņa, Mund. Up. I-1.