KENOPANISHAD -1.10.4 to 8 - 2.

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20/11/2018
Mantras 4 to 8
Post - 2.

The expressions of individuality are always partitioned into the knower and the known. The upasana (devoted worship) of a personal Divinity, no doubt, integrates the mental consciousness, collects its rays, makes it one whole being, raises the individual above the pains of the world. But it is not the same as brahma-sakshatkara (realisation of Brahman), because, in upasana, duality is not destroyed. Every object of upasana is based on purusha-tantra; the nature of the object of upasana depends upon the desire of the upasaka. The objects of upasana, therefore, differ from one person to another; but Brahman cannot differ like that. Brahman is vastu-tantra. Its knowledge is unshaken and dependent on nothing. It is the grand, immobile Self-existence. Upasanas are, therefore, helps, means, to the knowledge of Brahman. But the object of upasana is not Brahman.

The nature of the object of upasana is not characterised by pure consciousness, but it is defined by the devout thought of the upasaka. Truth, as it is in itself, is, chinmatra-svarupa (of the nature of pure consciousness alone), not defined by thought. The word Brahman is derived from the root brimh, which means to swell, to grow great, to pervade all space, to be complete and perfect. All qualities that we attribute to Brahman are the effects of our devotion. Even the best qualities super-imposed on Brahman are what we consider as the best. The realisation of the Absolute means the renunciation of all our ideas, good or bad, great or low. It is to rest simple and silent, calm and undisturbed, in the state of wanting nothing. It is to be nothing at all, in the strictest sense. Supreme attainment is the result of supreme renunciation. When we, as persons, become non-existent, we are said to exist as Supreme Existence.

Conceptions, perceptions and forms of experience given rise to by personal interests cannot have ultimate value. Perfect and disinterested existence means the renunciation of all particularised forms of experience. It is not possible to bring down the Self to the level of what it is not and what is less than it. Knowledge, desire and action connected with the human being are guided by the Self and therefore they cannot guide the Self; they are dependent. Whatever is expressed is mortal, and whatever is not the Self is expressed.

SECTION-1. ENDS.

NEXT : SECTION TWO : Mantras 1 to 3

To be continued ...


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