Vedanta is for us to live meaningfully and more fully, in truth. The Vedanta perspective reducts from our knowledge of the reality of being, our own at first, extended in the three Great Spaces, in the experience of being in our five sheaths, and in our three states — waking, dream and deep sleep. The perspective shows to us the way to that enveloping, infinitely transcendent immanence which itself projects and permeates this living, breathing, pulsating reality we are privileged to embody, experience and witness.
For us, Vedanta makes it clear, the rousing value of knowledge of truth is signified in the power it yields to align our self along the trajectory that leads beyond the containment of unseen cosmic laws, of subtle karmic realm, and to qualify the self for breaking further through the causal ceiling. For this purpose, the hierarchy of truths orients in the inverse from gross existence to subtle being, and corresponds to the greater magnitude of their reality and their validity in this lifetime and far beyond. A truth valid over the longer term is superior to one that holds true for mere minutes, or just a particular situation or environment, or just one lifetime or a single species. In simplistic terms, the one which holds good over the entire time scale, the whole of space and all of being, is termed the Supreme Truth.
Whilst Vedanta mentions truths of various kinds in passing, it lays at the very outset its primary focus : the Supreme Truth, its nature and facts, its meaning to man, and especially the means and ways for an individual human being to realise and attain it. It would be clarifying to remember that the truth spoken of in the context of Vedanta is not the opposite of ‘lie.’ A lie is a dream-like human construct, a creative representation of truth, a fact of the moment that gets contradicted in time. Conversely all truths, other than the Supreme, are illusory in comparison. Higher the truth, the more pervasive and inclusive it is; and everything it includes are its expression, even if they are in apparent conflict with each other.
Truth is existence and the Supreme Truth is existence infinite. Humans sense the consciousness in their own very existence, and universally in all living and semi-living beings. The same consciousness is sensed or observed to configure itself to different forms of knowledge, identities, ideas, thoughts, emotions and feelings, organs and bodies. The difference among these knowledge forms lies in their power to animate the body and in the measure of their capacity to enable the self to reflect upon the itself. In other words, the ‘formed’ knowledge could be fixed or programmed, instinctual but aware, or reflective and with a measure of control over powers of the adjuncts, depending upon the intellectual and mental-vital endowment in the being.
Every being, animate and inanimate, incarnates on account of convergence of several pre-existing inputs in its trail and continues to be with energised cooperation of unfathomable forces at timed actuated processes respective to its manifest form. The science we glean of it in our material world is a speck of the knowledge that pre-exists its discovery. Vedanta continues the gleaning and discovery of knowledge in unseen and unmanifest realms, into which our being extends and from which the fates of individual beings are set to move.
Extract from forthcoming work :
SORO USHA – A Millennial Work