Mandukya_Upanishad

Things in space, as they say, are certain structuraldifferences in the continuum of space-time itself.Ultimately, we are told, there is only space-time, not evenobjects. and the so-called persons and things with which weare so much engaged are only space-time. We are huggingobjects unconsciously without knowing what we are doing.So, even the structural differences are illusory, ultimately,and even the spatial and temporal difference is not valid,finally. Hence, substance is one, and the spatial andtemporal differences get merged into this unity behind thevariety. Ekam sat vipra bahudha vadanti, is the Vedicproclamation. The One existence is regarded as many bythe great sages. They behold the One as many. Many namesare given to the One. On account of this reason, because ofthe fact that the names and the forms which constitute theworld are immediately resolvable to the structure of spacetime,and finally resolvable to consciousness itself, sarvamhyetad brahma, all this universe is Brahman. It is Godillumining Himself in His variety, in His glorious multipleForm.Well, if all this is Brahman, it goes without saying thatthis so-called self of ours, also, is Brahman: ayam ātmābrahma. We need not, once again, explain this matter. Itbecomes clear because this self is also included in the All.Sarvam hyetad brahma: All is Brahman; therefore, ayamātmā brahma: this Ātman is Brahman. Which self? This isanother question. What is this self? We generally regard theself as constituting an animating consciousness within ourbody. We speak of ‘I myself’, ‘you yourself’, ‘he himself’, etc.Such terms are used by us in common language. Now, this42