KENOPANISHAD - 2.6.8
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05/10/2019
SECTION - 2.
6. THE PHILOSOPHY OF YAKSHOPAKHYANAM
Post-8.
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But when Indran, the ego, approaches the Divine Being, it vanishes, i.e., it withdraws the form of its manifestation. It is not possible for the ego to come face to face with the form of the Absolute. It would be like a salt doll entering the ocean. It would not be able to behold any form. Form shall vanish from its sight. Moreover, because the ego is the centre of vanity and pride, the Divinity shall not manifest itself before it. On the other hand, when the ego persists in its attempt to know this Truth, and does not get baffled, and is very persevering, knowledge shall dawn before it. Knowledge is represented as Uma, because it is the power of the Divine that appears first, and not the Divinity itself. The first experience is not of Divinity but of sattva-Gunam,
A Gunam is a mode of prakriti, and, therefore, it is represented as a female, a Sakti, or an expression of the Divine. It is Uma that instructs Indran about the Yakshan in the state of sattva, the ego is cleansed of all pride and it comes to know of the nature of the Divine. It is one step below the Divine Experience. When Uma, too, vanishes, i. e., when sattva-Gunam also is transcended, the real nature of the Yakshan is revealed. There is the realisation of Brahmam when all the modes of tamas, rajas and sattva are got rid of, in order. In the state of Self-experience the ego is dissolved.
Indran speaks of the knowledge of Brahmam to Agni and Vayu. It is experience within through knowledge that transmits itself to speech, mind, etc. The external functions are possible because of inner experience Agni, Vayu and Indran are considered to be the greatest of the gods, because it is not possible for any other of our functions to express the Divine Being even a little; only the speech, the prana and the mind or the ego have some relations with the Divine, though these, too, cannot express it completely.
To be continued ...
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========================================================================
05/10/2019
SECTION - 2.
6. THE PHILOSOPHY OF YAKSHOPAKHYANAM
Post-8.
-------------------------------------------------------------------------------------------------------------------------
But when Indran, the ego, approaches the Divine Being, it vanishes, i.e., it withdraws the form of its manifestation. It is not possible for the ego to come face to face with the form of the Absolute. It would be like a salt doll entering the ocean. It would not be able to behold any form. Form shall vanish from its sight. Moreover, because the ego is the centre of vanity and pride, the Divinity shall not manifest itself before it. On the other hand, when the ego persists in its attempt to know this Truth, and does not get baffled, and is very persevering, knowledge shall dawn before it. Knowledge is represented as Uma, because it is the power of the Divine that appears first, and not the Divinity itself. The first experience is not of Divinity but of sattva-Gunam,
A Gunam is a mode of prakriti, and, therefore, it is represented as a female, a Sakti, or an expression of the Divine. It is Uma that instructs Indran about the Yakshan in the state of sattva, the ego is cleansed of all pride and it comes to know of the nature of the Divine. It is one step below the Divine Experience. When Uma, too, vanishes, i. e., when sattva-Gunam also is transcended, the real nature of the Yakshan is revealed. There is the realisation of Brahmam when all the modes of tamas, rajas and sattva are got rid of, in order. In the state of Self-experience the ego is dissolved.
Indran speaks of the knowledge of Brahmam to Agni and Vayu. It is experience within through knowledge that transmits itself to speech, mind, etc. The external functions are possible because of inner experience Agni, Vayu and Indran are considered to be the greatest of the gods, because it is not possible for any other of our functions to express the Divine Being even a little; only the speech, the prana and the mind or the ego have some relations with the Divine, though these, too, cannot express it completely.
To be continued ...
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