KENOPANISHAD : Introductory : 1.3- Swami Krishnananda

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Monday,August 03, 2020. 1:03. AM.

INTRODUCTION-3 

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1.

Even if there is no intimate relationship between Self-knowledge and action, it is possible for the active individual to transcend his active individuality because of the fact that the Self pervades the individual as his very existence. 

The relationship between the individual and the Supreme is one of identity and not separation, but the imagined separation allows the possibility of sadhana towards perfection. Though sadhana is an action in the realm of adhyasa (superimposition), it is possible to get rid of individual consciousness through sadhana, because the process of attainment also is connected with the adhyasa. 

The conclusion is, therefore, that the attempt for Self-knowledge should be preceded by the longing for the same as the result of renunciation given rise to discrimination. The Self is of the nature of Attainment. 

Therefore, it cannot be attained through any amount of external exertion or striving, and no striving is there without an objective motive. The Self is attained through putting an end to all motives and necessities governing the laws of the phenomenal universe. That which is one’s own Nature cannot be dealt with in any way. It cannot be purified, obtained, changed or defined. 

The Self is objectless, immaterial, formless and immutable. All our deeds bear fruits in a world of space and time. That which is not done (uncreated) cannot be attained through what is done (created). Anything that is obtained through perishable instruments is itself perishable. 

Everything of the world is perishable, and, therefore, nothing of this world can be an instrument in the attainment of the Self. Objective actions give rise to objective fruits. Mental actions give rise to mental results. The effect is of the same nature as the cause. 

The Self is neither a cause nor an effect. Therefore, all relationships and processes pertaining to causes and effects are external to the nature of the Self. The means adopted should befit the nature of the end. The end is immortality and the means to it, therefore, cannot be a mortal one. Knowledge is attained by the Self, not by doing something, but by not doing anything. 

This comes to cessation of all desires, whether subjective or objective, manifested or unmanifested. Knowledge is the same as existence or being, while thoughts and actions are becomings or changes.

2.

Brahman is vastu-tantra (dependent on the object of knowledge). The knowledge of Brahman is not dependent on the mind of man. One cannot conceive of Brahman as one likes. It is minds that differ and not the Self. Conceptions and experiences belong to the mind. The Self is the general ground of all beings, and its knowledge therefore is the same to all. Different people cannot have different kinds of the knowledge of Brahman. The knowledge of Brahman is dependent on Itself. But thoughts and actions are dependent on the individual. One can change one’s thoughts and actions as one likes - they are purusha-tantra (dependent on the individual subject). 

3.

This is the reason why conceptions and actions which are the characteristics of the mind and the senses have no access to the knowledge of Brahman. Brahma-jnana is possible after effacing oneself, after becoming non-existent, from the worldly point of view. It is the union of subject and object that is meant by Self-experience. The Self is dependent on its own greatness. Its glory is unsullied by external changes. Moksha is eternity. Eternity is perpetual changelessness. The Kena Upanishad establishes the truth of the unchanging, witnessing character of the Self. 

To be continued ...

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