Disciple: … sir, whence has this nescience come?
Swamiji: How can that come which has no existence at all?
It must exist first, to admit the possibility of coming.
Disciple: How then did this world of souls and matter originate?
Swamiji: There is only one Existence -- Brahman. You are but seeing That under different forms and names, through the veil of name and form which are unreal.
Disciple: But why this unreal name and form? Whence have they come?
Swamiji: The Shastras have described this ingrained notion or ignorance as almost endless in a series. But it has a termination, while Brahman ever remains as It is, without suffering the least change, like the rope which causes the delusion of the snake.
Therefore the conclusion of the Vedanta is that the whole universe has been superimposed on Brahman -- appearing like a juggler's trick. It has not caused the least aberration of Brahman from Its real nature. …
- Swami Vivekananda,
Conversations and Dialogues,
recorded by Sharat Chandra Chakravarty
Swamiji: How can that come which has no existence at all?
It must exist first, to admit the possibility of coming.
Disciple: How then did this world of souls and matter originate?
Swamiji: There is only one Existence -- Brahman. You are but seeing That under different forms and names, through the veil of name and form which are unreal.
Disciple: But why this unreal name and form? Whence have they come?
Swamiji: The Shastras have described this ingrained notion or ignorance as almost endless in a series. But it has a termination, while Brahman ever remains as It is, without suffering the least change, like the rope which causes the delusion of the snake.
Therefore the conclusion of the Vedanta is that the whole universe has been superimposed on Brahman -- appearing like a juggler's trick. It has not caused the least aberration of Brahman from Its real nature. …
- Swami Vivekananda,
Conversations and Dialogues,
recorded by Sharat Chandra Chakravarty
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