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The illusory world religion

CHENNAI: The Upanishads try to establish a relationship between the Supreme Godhead, the universe and the individual by revealing the nature of these three entities and their interconnectedness. When attempting to teach these subtle and esoteric truths that demand a leap into mystical and metaphysical regions, the Upanishads adopt the principle of leading from the known to the unknown. It is claimed that the Mandukya Upanishad contains the essence of all scriptural teaching expressed in a very brief yet authentic manner, and a thorough and deep study of this Upanishad is thus necessary to clear misconceptions, said Sri C. L. Ramakrishnan in a lecture. The very illusory nature of the world is not easily recognised by the Jivatamas caught in the web of Samsara and this is the cause of ignorance (Avidya or Ajnana). The influence of the beginningless Maya is the cause of this ignorance.

The concept of Maya has been exhaustively dealt with in the scriptures and the very term indicates its illusive and misleading nature, creating waves of appearance and reality. The JivAtma’s real nature is Jnana but this truth is enveloped in a veil of illusion or Maya. A firebrand appears in different forms — circular, straight, multi-dimensional, etc. — when moved or manipulated, while all along there is no change in its inherent appearance. These are mere appearances and neither real or unreal. Likewise the phenomenal world of duality is a creation of ignorance. This can be eradicated through knowledge. This Upanishad hails the Pranava Mantra as representative of the Supreme Brahman. By mediating and contemplating on this single syllable Mantra it is possible to gain the Jnana of the limitless Brahman. To see the moon that is far away, the branches extending to the sky that seem to be closer to the moon are initially shown and from there the moon is indicated.

The main concern is with knowledge and its result which is liberation. This comes about with the realisation of the unity of the Self and the Brahman and not from mere scriptures. But still scriptures discuss these truths and through such debates encourage a process of enquiry in the individual Jivatma.

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