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Sruthathwaath Cha

Since the All-knowing Brahman is declared by the Vedas to be the cause of the Cosmos, description and understanding of this sublime phenomenon has been made. The very expression, Brahman, conveys the meaning that It has the power of willing, etc. The Vedas which speak of Brahman as unconditioned and devoid of attributes also declare that It has, as its very nature, total beneficence. For, from the standpoint of the Cosmos, Brahman is without qualifications.

The Upanishad texts which form a section of Sruthi or Vedic scripture, do not convey any distinction between Brahman or Easwara, the Absolute and the Almighty. What has to be understood from all these texts of Vedanta is that the Cosmos is the manifestation or projection of supreme Consciousness. On the contrary, when the Cosmos is considered inert and devoid of consciousness, some may ask, how can it be so invitingly attractive? It cannot be irresponsive and dull for if it were so, It will be ever the same. No. This view is incorrect. God is the efficient cause as well as the material cause of the Cosmos. He has become Himself all this. He is the inner and the outer Truth. Hence, the Light that illumines and reveals, that draws and discloses.

"Pishtaadi Guda Samparkaath", it is said. 'Pishta' means 'flour'; any flour, rice or wheat or pulse. The flour is rendered sweet by "guda samparkaath", getting mixed with 'guda', jaggery or sugar. By itself, flour is not welcomed by the tongue; sugar makes it tasty. Similarly, wherever charm, attraction or splendour is manifest in the Cosmos, it is the cosmic Soul, Param-Atman, that is evident and nothing else. The Sruthi makes this very clear. The Param Atma, as the Sruthi texts assert, creates, fondles, fosters and sustains the Cosmos (jagath) and finally, it is He who induces It to merge in Him. Param Atma is the sole Creator, the sole Enjoyer, and the sole Protector and Master. This is the proclamation contained in the Sruthis. Next