SWAMIJI'S TIME

SWAMIJI'S TIME: J.K. SIVAN

DELUGE AND RE-CREATION

How can there be projection of the universe after Mahâpralaya , the final dissolution? At Mahapralaya everything is merged in the Brahman. But even after that, one hears and reads of creation in the scriptures, that projection and contraction of the universe go on in wave forms. Like the fresh creation and dissolution of the universe after Mahapralaya, the superconscious and conscious states of Avataras also stand to reason.

Disciple: If I argue that at the time of dissolution the seeds of further creation remain almost merged in Brahman, and that it is not absolute dissolution or Nirvikalpa Samadhi?
Swamiji: Then I shall ask you to answer how the projection of the universe is possible from Brahman in which there is no shadow of any qualification — which is unaffected and unqualified.
Disciple: Why, this is but a seeming projection. The reply to the question is given in the scriptures in this way, that the manifestation of creation from Brahman is only an appearance like the mirage in the desert, but really there has been no creation or anything of the kind. This illusion is produced by Maya, which is the

negation of the eternally existing Brahman, and hence unreal.

Swamiji: If the creation is false, then you can also regard the Nirvikalpa Samadhi of Jiva and his return therefrom as seeming appearances. Jiva is Brahman by his nature. How can he have any experience of bondage? Your desire to realise the truth that you are Brahman is also a hallucination in that case — for the scripture says, "You are already that." Therefore, " — This is verily your bondage that you are practising the attainment of Samadhi."

Disciple: This is a great dilemma. If I am Brahman, why don't I always realise it?

Swamiji: In order to attain to that realisation in the conscious plane, some instrumentality is required. The mind is that instrument in us. But it is a non-intelligent substance. It only appears to be intelligent through the light of the Atman behind. Therefore the author of the Panchadashi (III. 40) says: " — The Shakti appears to be intelligent by the reflection of the intelligence of the Atman." Hence the mind also appears to us like an intelligent substance. Therefore it is certain that you won't be able to know the Atman, the Essence of Intelligence, through the mind. You have to go beyond the mind — for only the Atman exists there — there the object of knowledge becomes the same as the instrument of knowledge. The knower, knowledge, and the instrument of knowledge become one and the same. It is therefore that the Shruti says, " — Through what are you to know the Eternal Subject?" The real fact is that there is a state beyond the conscious plane, where there is no duality of the knower, knowledge, and the instrument of knowledge etc