Ishvara: The Fabric of Creation - Intro to Advaita Vedanta - Part 6

Summary

This presentation delves into Vedanta's perspective on Ishvara, the first cause of the universe. It explains Ishvara's dual role as the efficient cause (nimitta karana) and material cause (upadana karana), using metaphors like the potter and the spider to illustrate creation. The script emphasizes that Ishvara is omnipresent, with the universe existing within Ishvara, not the other way around. It concludes by exploring the non-dual reality of Brahman, where all beings are one in essence with Ishvara, as expressed in the concept of 'tat tvam asi'.

Takeaways

• 🌟 Ishvara is considered the efficient cause (nimittam karana) and the intelligent agent in Vedanta philosophy responsible for the creation of the universe.
• 🔮 Ishvara's creative capacity is referred to as maya, which is the power through which the universe came into existence.
• 📚 Ishvara possesses the knowledge and power to create a universe that is highly ordered and regulated by natural laws, allowing for human evolution.
• 🏺 The material cause (upadana karana) for the universe's creation is intrinsic to Ishvara, unlike the potter metaphor which requires external clay.
• 🕸 The spider metaphor illustrates Ishvara as both the efficient and material cause, creating the universe from its own essence.
• 💭 The dream metaphor emphasizes that the universe, like a dream, is non-separate from its creator (Ishvara) and is made of consciousness.
• 🌌 Ishvara is omnipresent, pervading and transcending the universe, with the entire cosmos existing within Ishvara.
• 🌐 The universe's expansion is described as moving into Ishvara, who extends beyond it, challenging our conventional understanding of space and time.
• 🙏 Vedanta encourages personal understanding rather than blind faith, using reason and rational discourse to support scriptural statements.
• 🌊 The ocean metaphor highlights the non-dual reality of Ishvara and its creations, suggesting that all forms are essentially the same substance.
• 🔁 The concept of 'tat tvam asi' (that thou art) signifies the unity of Ishvara with the universe and individual beings, all sharing the same essence.

Q & A

What is Ishvara in the context of Vedanta?

In Vedanta, Ishvara is considered the first cause or the efficient cause (nimitta karana) of the universe. Ishvara is the intelligent agent who possesses the power of creation and is the source from which the universe arose.

What is maya in relation to Ishvara's creative capacity?

Maya is the term used to describe Ishvara's creative capacity, the power through which the universe was brought into existence.

What is the material cause (upadana karana) in the context of the universe's creation?

The material cause (upadana karana) refers to the second factor required, along with the efficient cause, for the creation of anything, including the universe. It is analogous to the clay needed by a potter to make a pot.

How does the Chandogya Upanishad address the source of material for the universe's creation?

The Chandogya Upanishad suggests that before the universe was created, only reality (sat) or Ishvara existed. This implies that there was no external source for the material required to create the universe.

What metaphor is used to explain Ishvara's dual role as both the efficient and material cause?

The spider metaphor from the Mundaka Upanishad is used to explain Ishvara's dual role. Just as a spider produces silk from its own body to create a web, Ishvara is both the creator and the source of the material of the universe.

How does the spider metaphor illustrate the cyclic nature of the universe?

The spider metaphor illustrates the cyclic nature of the universe by showing how a spider spins out a web, maintains it, and later consumes its threads to recycle the material, similar to how Ishvara creates, sustains, and dissolves the universe in cycles.

What is the flaw in the spider metaphor when describing Ishvara?

The flaw in the spider metaphor is that a spider can abandon its web, which is separate from it. However, Ishvara cannot abandon the universe because the universe is not separate or independent of Ishvara.

How does the dream metaphor help to explain the non-separate nature of the universe from Ishvara?

The dream metaphor helps to explain that just as everything in a dream world is made of the dreamer's consciousness and is non-separate from the dreamer, every atom and particle in the universe is made of Ishvara and is non-separate from Ishvara.

What does it mean to say that the universe is expanding into Ishvara?

Saying that the universe is expanding into Ishvara means that Ishvara not only pervades the universe but also extends beyond it. The universe exists within Ishvara, and its expansion is into this greater reality.

How does the ocean and wave metaphor relate to the concept of Ishvara and individual beings?

The ocean and wave metaphor illustrates that just as waves are born of, sustained by, and return to the ocean, all beings in the universe are born of, sustained by, and return to Ishvara. It also shows that while the forms of the ocean and waves are different, their essence is the same—water.

What is the significance of the statement 'tat tvam asi' in Vedanta?

The statement 'tat tvam asi' signifies the non-dual reality of Brahman in Vedanta. It means 'that thou art,' expressing the oneness of essence between Ishvara, the universe, and individual beings.

Outlines

00:00

🔍 Introduction to Ishvara and the Universe's Creation

The first paragraph introduces the concept of Ishvara as the first cause and efficient cause (nimitta karana) of the universe's creation. It contrasts the approach of Vedanta, which uses a rational and systematic methodology, with Western religions that rely on faith. The paragraph explains that Ishvara possesses maya, the creative capacity, and the knowledge to create an ordered universe that allows for human evolution. It then transitions to the discussion of the material cause (upadana karana), using the metaphor of a potter and clay to illustrate the dual requirements of an efficient cause and material cause for creation. The Chandogya Upanishad is referenced to emphasize that Ishvara, as reality alone, is the sole source of material for the universe, indicating the limitations of the potter metaphor.

05:02

🕸 The Spider Metaphor for Ishvara's Dual Role

The second paragraph employs the spider metaphor to describe Ishvara's dual role as both the efficient cause (nimitta karana) and material cause (upadana karana) of the universe. It draws a parallel between the spider, which spins and consumes its web, and Ishvara, who creates, sustains, and dissolves the universe. The metaphor is used to convey the cyclic nature of the universe and the interconnectedness of all its parts with Ishvara. However, the paragraph also acknowledges the limitations of this metaphor, particularly the fact that unlike a spider's web, the universe is not separate from Ishvara.

10:06

🌌 The Dream Metaphor for Ishvara's Intimate Connection

The third paragraph uses the dream metaphor to further illustrate the non-separate nature of the universe and Ishvara. It explains that just as a dream world and its contents are made of the dreamer's consciousness, the universe and all its parts are made of Ishvara. This metaphor emphasizes that Ishvara is not only the creator but also the fundamental substance of the universe. The dream world's existence, like the universe's, is dependent on its creator, and upon 'waking up,' it returns to its source. This metaphor also highlights Ishvara's omnipresence within the universe.

15:14

🌐 Ishvara's All-Pervading Nature and the Universe's Expansion

The fourth paragraph delves into the concept of Ishvara's all-pervading nature, suggesting a shift in perspective from Ishvara pervading the universe to the universe existing within Ishvara. It uses the analogy of a room in space to illustrate that the universe, despite its vastness, is contained within Ishvara. The paragraph also addresses the question of the universe's expansion, suggesting that it expands into Ishvara. A hymn from the Yajur Veda is cited to emphasize that Ishvara extends beyond the universe, challenging the conventional understanding of space and expansion.

20:16

🌊 The Ocean Metaphor for Non-Dual Reality

The fifth paragraph introduces the ocean metaphor to convey the non-dual reality of Ishvara and the universe. It likens the ocean to Ishvara and the waves to the various forms and beings within the universe. The metaphor underscores the essence of water common to both the ocean and the waves, suggesting that despite different forms, they share the same essence. This is used to explain the unity of Ishvara with creation, including individual beings, as expressed by the Vedantic statement 'tat tvam asi,' or 'that thou art.' The paragraph concludes by identifying this non-dual reality as Brahman.

25:22

📖 Conclusion and the Teachings of Vedanta

The sixth and final paragraph summarizes the teachings of Vedanta, emphasizing the methodological approach that relies on reason and rational discourse rather than blind faith. It reiterates the importance of understanding Ishvara not as a matter of faith but as a reality to be personally comprehended. The paragraph concludes the series of presentations on Vedanta, hoping to have supported the audience's inquiry and spiritual growth.

Keywords

💡Ishvara

Ishvara is a concept in Vedanta philosophy that refers to the first cause or the source from which the universe arose. It is considered the efficient cause or nimitta karana, possessing the power of creation, and is often associated with the creative capacity known as maya. In the video, Ishvara is likened to both a potter and a spider, illustrating the idea of an intelligent agent who creates and sustains the universe. The concept of Ishvara is central to understanding the video's exploration of the nature of reality and creation.

💡Vedanta

Vedanta is one of the major systems of Indian philosophy, which provides a rational and systematic approach to understanding the nature of reality. It is rooted in the Upanishads, the ancient Hindu scriptures, and emphasizes the use of reason and logic over blind faith. The video script uses Vedanta's methodology to explain the concept of Ishvara and the universe's creation, showcasing how Vedanta encourages a personal understanding of spiritual concepts rather than relying on unquestioned acceptance.

💡Maya

Maya, in the context of the video, refers to the creative capacity or power that Ishvara possesses, through which the universe is brought into existence. It is often associated with the illusion of the material world, suggesting that the physical reality we perceive is a manifestation of Ishvara's maya. The script discusses maya to illustrate the intricate and intelligent design of the universe, which is regulated by natural laws and supports human evolution.

💡Upadana Karana

Upadana karana, in the script, is the material cause required for the creation of anything, analogous to the clay needed by a potter to make a pot. In the context of the universe's creation, it represents the second factor needed alongside Ishvara's knowledge and power. The script explores the concept that Ishvara, like a spider producing silk from its own body, is also the upadana karana for the universe, indicating that the material for creation originates from Ishvara itself.

💡Nimitta Karana

Nimitta karana is the efficient cause or the intelligent agent responsible for creation, as exemplified by the potter in the script's analogy or the spider creating its web. In Vedanta, Ishvara is considered the nimitta karana of the universe, possessing both the knowledge and the power to create a highly ordered and intelligent cosmos. The concept is essential for understanding the video's discussion on the dual roles of Ishvara as both the creator and the material source of the universe.

💡Cyclic Universe

The cyclic universe concept in the script refers to the idea that the universe undergoes cycles of manifestation and dissolution. This is likened to a spider spinning, maintaining, and consuming its web to create another, symbolizing Ishvara's roles as the creator, sustainer, and destroyer. The cyclic nature of the universe is a key aspect of the video's exploration of Ishvara's relationship with the cosmos.

💡Dream Metaphor

The dream metaphor in the video is used to illustrate the non-separate nature of the universe from its creator, Ishvara. It suggests that just as a dream world and its contents are made of the dreamer's consciousness, every atom and particle in the universe is made of Ishvara. This metaphor helps explain the all-pervasive nature of Ishvara and the idea that the universe exists within Ishvara, rather than Ishvara filling the universe.

💡Sarva-Vyapaka

Sarva-vyapaka is a term used in the script to describe Ishvara as being all-pervasive, meaning that Ishvara is present in and through the entire universe. The term is used to convey the idea that Ishvara is not just pervasive but is the fundamental essence of everything that exists. The script later refines this concept by suggesting that it is more accurate to say that the universe is within Ishvara, rather than Ishvara pervading the universe.

💡Tat Tvam Asi

Tat tvam asi is a famous statement in Vedanta that translates to 'that thou art,' expressing the non-dual reality of Brahman. In the video, this statement is used to highlight the essential oneness of Ishvara, the universe, and individual beings. It suggests that despite different forms, the essence of all is the same, reflecting the ultimate truth of non-duality in Vedanta. The script uses this concept to conclude its exploration of Ishvara's nature and the universe's creation.

💡Brahman

Brahman, in the context of the video, represents the ultimate non-dual reality that underlies the existence of Ishvara, the universe, and individual beings. It is the absolute reality that transcends all forms and distinctions, suggesting that everything is interconnected and shares the same essence. The script introduces the concept of Brahman to convey the profound vision of oneness in Vedanta's teachings.

Highlights

Inquiry into the existence and nature of Ishvara, the first cause of the universe.

Vedanta's methodology uses rational and systematic explanation of Ishvara's nature.

Ishvara as the efficient cause or nimitta karana with the power of creation.

Ishvara's creative capacity is referred to as maya.

Ishvara possesses knowledge to create a highly ordered and intelligent universe.

Introduction of the material cause, upadana karana, required for creation.

The pot and potter analogy to explain the concept of nimitta karana and upadana karana.

Chandogya Upanishad's perspective on the sole existence of reality or Ishvara before creation.

Ishvara as both the efficient and material cause, similar to a spider producing its web.

The cyclic nature of the universe as Ishvara's roles of creator, sustainer, and destroyer.

Limitations of the spider metaphor in depicting Ishvara's non-abandonment of the universe.

Dream metaphor to illustrate a non-separate creation from its creator.

Consciousness as the material cause in the dream world, analogous to Ishvara's role.

Ishvara's omnipresence and the universe's non-separate nature from its creator.

Understanding Ishvara's all-pervasive nature by comparing it to space and the room.

The universe's expansion into Ishvara, as per the ancient rishis' perspective.

Purusha Sukta's poetic description of Ishvara extending beyond the universe.

Dream metaphor's application to understand our existence within Ishvara.

Vedanta's approach to theology based on reason and rational discourse, not blind faith.

The culminating Vedanta teachings expressed in the statement 'tat tvam asi', that thou art.

Ishvara compared to an ocean, with all creation as waves born of, sustained by, and returning to it.

The ocean and wave metaphor to illustrate the non-dual essence of Ishvara and creation.

Conclusion of the series introducing the teachings of Vedanta and its support for spiritual growth.

Transcripts

Welcome!

In our previous presentation, we began an inquiry into the existence and nature of Ishvara,

the first cause, the source from which the universe arose.

Instead of relying on faith alone, as Western religions do,

we used the traditional teaching methodology of Vedanta

that rationally and systematically explains the nature of Ishvara.

We saw how Ishvara is the efficient cause or nimitta karana,

the intelligent agent who created the universe.

As such, Ishvara possesses the power of creation,

the creative capacity through which the universe was brought into existence.

Ishvara’s creative capacity is what we commonly call maya.

Ishvara also possesses the knowledge necessary to create a highly ordered universe

that’s strictly regulated by natural laws and infused with so much intelligence

that human beings can evolve here.

Having established Ishvara as the efficient cause for the universe,

in this presentation, we’ll examine the second of the two causes required

to make or produce anything, the material cause, upadana karana.

Let’s return to the example of the pot and potter we used before.

The nimitta karana for a pot is the potter himself, who possesses both knowledge of pots

and the skill to make them.

But, in addition to the potter, clay is also required,

and that clay is the material cause, the upadana karana.

In the same way, even though Ishvara possesses both the knowledge and skill or power to create the universe,

there’s a second factor that’s required, the material cause, like the clay needed to make a pot.

To get a fresh supply of clay,

the potter can go to the river bank and dig out as much material as he needs.

But, where can Ishvara go to find suitable material with which to create the universe?

This peculiar question can be answered by turning to the Chandogya Upanishad,

where the rishi Uddalaka tells his son, sadeva somya idam agra asit.

Somya - Dear son, agre - in the beginning, before the universe was created,

idam asit, all that existed was, sat eva - reality alone, Ishvara alone.

Before the universe was created, only Ishvara existed.

Nothing else.

So, there could be no external source for the material required to create the universe.

There was no warehouse or supply of fundamental stuff, so to speak.

Here, we can see the inadequacy of the potter metaphor in describing the nature of Ishvara.

Metaphors are helpful, but they all have limitations or shortcomings.

If a metaphor was perfect, it wouldn’t be a metaphor at all,

it would be the very thing being represented.

So, at this point, we have to abandon the potter metaphor.

It’s been helpful so far, but to proceed, we’ll need to use another metaphor,

one that’s found in the Mundaka Upanishad;

yatha - just as, urnanabhih - a spider,

srijate - spins out its web, ghrnate ca - and later consumes it.

Here, Ishvara is metaphorically represented by a spider, urnanabhi, which produces thread,

urna, from its navel, nabhi.

It’s remarkable that such a tiny creature can create a web that’s so intricately woven.

In the web’s complexity,

we can see evidence of the knowledge and skill possessed by the spider,

the intelligent creator of the web, the nimitta karana, efficient cause.

In the same way, in the incredible complexity of the vast universe,

we can see evidence of Ishvara’s knowledge and power as ITS nimitta karana.

This metaphor also shows the spider to be the upadana karana, the material cause, for the web.

Unlike the potter, the spider has no external source of material.

Instead, the spider produces silk-like material for the web from its own body.

So, the spider is both the nimitta karana and the upadana karana for the web.

And this shows how Ishvara, too, is both the intelligent creator of the universe,

as well as the source of the material out of which the universe is woven.

One more feature of this clever metaphor is that the spider eventually eats the strands of its web

to recycle the material in its own body.

Apparently, the ancient rishis observed this for themselves,

and they used it to show that Ishvara is the creator, sustainer, and destroyer of a cyclic universe,

a universe that goes through cycles of manifestation and dissolution.

Like this; a spider spins out a web,

maintains it, and later consumes its threads to use that material in spinning out another web.

In the same way, Ishvara creates this universe and sustains it,

and then draws it back into himself, in preparation for initiating the next cycle of creation.

Thus Ishvara is the srishi karta, creator, sthiti karta, the sustainer,

and the laya karta, who brings about the dissolution of the universe.

Even though the spider metaphor is extremely helpful, it’s still flawed, like all metaphors are.

Let’s see what its flaw is.

Have you ever seen a web without a spider?

Of course.

Since the spider is separate from its web, which is an independent object,

the spider can abandon it.

But Ishvara can never abandon the universe.

Why?

Because the universe is not separate from or independent of Ishvara.

To explain this, we’ll need another metaphor,

a metaphor that can depict a creation that’s non-separate from its creator.

Fortunately, Vedanta provides us with just such a metaphor.

And that metaphor is based on your dreams.

Whenever you dream, you create a dream world.

And the dream world you create contains all kinds of things,

including people who are engaged in a variety of activities,

in places, far and near.

For your dream world, you are the nimitta karana, the efficient cause.

As such, you possess the knowledge, in the form of your memories,

that’s the basis for everything in your dream world.

In addition to this knowledge,

you also possess the power to create all the people and inanimate objects that occupy your dream world.

In the same way, Ishvara possesses both the knowledge and power to create the universe

as its nimitta karana, its efficient cause.

Now we can ask, “all those people and inanimate objects in your dream world, what are they made of?”

In the world around us, everything is made of matter and energy,

or from a prescientific standpoint, everything here evolved from the three gunas

- sattva, rajas, and tamas, - as we discussed before.

But, what about everything in your dream world?

What is that made of?

Simply put, it’s made of you, it’s made of your consciousness.

The people, buildings, cars, etcetera in your dream are vrittis, mental objects,

and those mental objects depend on consciousness for their existence,

the very consciousness that's your fundamental nature.

So, for your dream world, your consciousness itself is the material

out of which everything in the dream world is fashioned.

You are not only the creator of your dream world, you are also its material cause, its upadana karana.

And in the same way, Ishvara is not only the creator of the universe,

but is also the upadana karana, the fundamental stuff

because of which the universe exists,

whether you call that stuff matter and energy or sattva, rajas, and tamas.

Just as your dream world is made of you, your consciousness, in the same way,

every atom and particle in the universe is made of Ishvara.

This dream metaphor also shows how Ishvara is the creator, sustainer, and destroyer of the universe.

Consider this:

your dream world arises from you, based on your memories.

And then it continues to exist in your mind for a while,

along with all the people and things that inhabit your dream world.

And when you finally wake up, that dream world goes away.

Where does it go?

It returns to its source, it returns to you.

In the same way, the universe arises from Ishvara, who then sustains it with his knowledge,

with his intelligence that gives order to the universe through the laws of nature, as we discussed before.

Then, at the end of the cycle of creation, the universe undergoes dissolution

and returns to its source, Ishvara.

Now, we’re ready for a really important step in our inquiry.

We can begin by asking, “Where is your dream world located?”

Obviously, it’s located in you, it’s located in your consciousness.

Suppose you were to dream about a deeply religious person

who’s undergoing tremendous suffering,

and she cries out in prayer, “O God, where are you?”

Hmm.

That’s interesting.

Who is she praying to?

She’s praying to you, the dreamer - the creator, sustainer, and destroyer of the world in which she lives.

And from her perspective, where are you, the dreamer, located?

Where?

You’re everywhere in the dream world.

You’re present in every person and in every inanimate object

as the fundamental stuff out of which they are made.

Unlike the spider’s web, which is completely separate from its creator,

your dream world is utterly non-separate from you.

In the same way, the universe is utterly non-separate from its creator,

Ishvara, because every particle and atom in the universe is made of Ishvara.

Based on all this, if we ask, “Where, in this vast universe, is Ishvara located?,"

how shall we answer?

Ishvara is everywhere.

Ishvara pervades the universe as the fundamental stuff out of which it’s made.

So, just as you are present in and through your dream world,

in the same way, Ishvara is present in and through the entire universe.

For this reason, we say that Ishvara is all-pervasive, sarva-vyapaka.

But, there’s a better way to understand Ishvara’s all-pervasive nature.

Suppose we say, “This room is pervaded by space.

Space fills the room.

Space is in and through the room.”

Now, all of that is correct,

but there’s another perspective that’s actually more correct.

Space not only pervades the room, but it also pervades the walls of the room

and extends beyond it without boundary or limit.

So, even though we can say, “Space is in the room,”

it’s more accurate to say that, “The room is in space.”

That’s a huge jump in perspective,

and we can apply that new perspective to better understand Ishvara.

Instead of saying, “Ishvara pervades the entire universe,”

we should say instead, “The entire universe is in Ishvara.”

Let’s examine this further.

As we discussed before, our universe is constantly expanding.

Expanding into what?

That’s an interesting question.

You can’t say that the universe is expanding into space,

because space, time, and everything else exist only within the universe and not beyond it.

Then, how shall we answer this question?

According to the ancient rishis, the universe is expanding into Ishvara.

Ishvara not only pervades the universe, but also extends beyond it.

There’s a famous hymn in the Yajur Veda, called Purusha Sukta,

that says, sa bhumim vishvato vritva, atyatishtad dashangulam.

sah - he, Ishvara, vishvatah vritva - having completely pervaded,

bhumim - the universe, atyatishtad - he remained beyond, beyond the universe.

How far beyond?

It’s impossible to measure distance where space itself doesn’t exist,

so this verse says with great poetic irony,

Ishvara extends beyond the universe by dasha angulam, ten inches.

Obviously, this isn’t meant to be taken literally.

It’s a poetic way of saying that Ishvara extends beyond the universe.

This hymn shows that we have to change our perspective about Ishvara being all-pervasive.

Ishvara doesn’t fill the universe like water fills a pot.

Just like this room exists in limitless space, so too, this universe, as vast as it is,

exists within Ishvara.

This shift of perspective has some remarkable consequences

that become clear if we return to the dream metaphor.

The people walking around in your dream world are actually walking around in you.

Wherever they go in your dream world, they remain within you.

In the same way, you and I are actually walking, traveling, and living out our lives within Ishvara.

Now, saying that we live in Ishvara might give someone the strange idea

that we’re like amoebas or bacteria living in someone’s gut.

The bacteria living in our intestines are separate from us, but we are not separate from Ishvara,

because Ishvara is the very material we are made of.

We are in Ishvara, because there is only Ishvara,

just as in your dream world, there is only you, consciousness.

Before moving on to the final topic in this presentation,

please note that we’ve just concluded an extensive discussion

about the existence and nature of Ishvara, and at no point were you ever asked to believe anything.

Nothing was based on blind faith.

This is the uniqueness of Vedanta’s approach to theology.

Rather than relying on unquestioned acceptance of scripture,

as the Western religions do, Vedanta carefully supports every scriptural statement

with reason and rational discourse.

In Vedanta, Ishvara is not merely a matter of faith; it is a reality to be personally understood.

Now, in the last part of this presentation,

we’ll briefly consider the culminating teachings of Vedanta,

as expressed in the famous statement, tat tvam asi, that thou art.

Statements like this explain how we’re related both to Ishvara, and to the world around us.

This is a big and heavy topic, but we can get the gist of it

by using another traditional metaphor, a metaphor that compares Ishvara to a mighty ocean.

Waves are born of the ocean, waves are sustained by the ocean

as they travel across its surface, and waves eventually return to the ocean

when they wash up on the shore.

In the same way, you, me, and everything else that exists in the universe

are born of Ishvara, we are sustained by Ishvara, and we return to Ishvara.

In the ocean, some waves are huge

- they could represent soaring mountains and wide continents.

Some waves are tiny - they could represent all of us living amongst those mountains and continents.

And, these waves, large and small, all exist within the mighty ocean,

just like every living being and inert object in the universe exists within Ishvara.

All this we’ve already seen, when we used the dream metaphor.

So, even though this ocean metaphor makes the same point,

it’s actually intended to show something more.

Here’s the idea:

Every wave is made of water.

In fact, a wave is only water.

The shape of the wave isn’t something separate or different.

If a wave contains 100 gallons of water, the shape of the wave doesn’t add anything.

So, every wave in the ocean is just a form of water.

And, the entire ocean is itself another form of water,

even though it’s a much larger form.

Both ocean and waves are but forms of water, the same water.

The water because of which the mighty ocean exists

is exactly the same water because of which each and every individual wave exists.

The mighty ocean and each individual wave are utterly different in form,

but they are one in essence, because they are just water, and nothing else.

Can you see the striking implications of this metaphor?

It shows how Ishvara and his creation, including you and me, are one in essence,

even though all our forms are utterly different.

The essence because of which Ishvara exists and the essence because of which you and I exist

are one and the same.

That’s exactly what’s expressed by the statement, tat tvam asi, that thou art.

Tat -that - the essence because of which Ishvara exists, tvam asi, thou art, you are the same in essence.

This statement reveals the one absolute reality because of which Ishvara exists,

the universe exists, and we exist as individual beings.

That non-dual reality is what we call brahman.

Obviously, this is an extremely brief treatment of Vedanta’s loftiest truth.

But, it can help acquaint you in general with the grand vision of the ancient rishis.

And, having reached this high point in our inquiry,

we now conclude this series of presentations introducing the teachings of Vedanta.

I hope these presentations have been helpful to you

in supporting your process of inquiry and spiritual growth.