KENOPANISHAD : Section-1, Mantram-2. Post : 7 - Swami Krishnananda.

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Sunday, September 13, 2020.
SECTION -1
Mantram -2
Post-7.
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Mantra 2 :

"Srotrasya Srotram manaso mano yad
vaco ha vacam sa u pranasya pranah
cakshusas-cakshur-atimucyadhirah
pretya-smallokad-amarta-bhavanti."
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Translation :

Srotrasya = of the ear;
srotram = the ear;
manasah = of the mind;
manah = the mind;
yad vacah = of the speech;
ha vacam = this is the speech;
sa u = the very same He is;
pranasya = of the "life";
pranah = the 'life';
cakshusah = of the eye;
cakshuh = the very eye;
atimucya = having abandened ( having transcended );
dhirah = the bravely wise;
pretya = having gone away;
asmanu lokad =  from this world ( of senses );
amruta = Immortal;
bhavanti = become.
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Discourse :

1.

Knowledge is disintegration of personality and integration of being. Embodiment is the centralisation of energy by desires attended by consciousness. Generality is particularised by desires. Everyone wants something and not everything. This separation or partition created by the desires limits the desirer to the form of the object of his desire. This results in the experience of death and birth by the desirer, because he has to maintain the reality of the form of the object of his desire. Knowledge, therefore, consists in the cancelling of the truth of all forms of desires and removing the partition that is created.

2.
The Selfhood attributed to the senses, etc. has to be transcended through the negation of their realities. This requires extraordinary courage or dhairya, because it is hard to negate what is experienced as a reality. To realise that the changing of bodies is for one’s good, to know that getting rid of individuality is beneficial, to come to the conclusion that impersonality is the real state of being, to detach oneself from one’s pet forms of experience, is not easy. Faith in Truth means disbelief in phantoms. Immortality and mortality are utter contradictions. We cannot live in God and at the same time live in the world. The world is a nihil in the glory of the Selfhood of Divinity.

3.
Transcending this world does not mean casting this world away and going to another superior world. The world is a condition of experience, a mode through which we view reality, a form which we have selected out of the immense Ground of forms. As long as we are satisfied with some condition of existence and do not want its other conditions, we are said to live in a perishable world, because no condition is complete. All modes are, after all, distorted aspects and do not reveal to us the fullness of perfection. Renunciation of this world, therefore, means dissatisfaction with everything that we experience at any time, at any place and under any circumstance. Nothing of this universe should please us, lest we should be pleased with apparitions or thought constructions or dream-objects. Deathlessness is the result of desirelessness, of resting in the condition of wanting nothing at all, nothing of this world, nothing of the other world, nothing of this body, nothing of the mind, nothing of externals or internals. Negation of death means transcendental independence or kaivalya. It is to be connected with nothing, to rest in Supreme Subjectness.

4.
The world is the colour that we paint over Truth. This colour is the one in which we appear, and it is variegated. The colours change as we change ourselves. What we are, that the world is. The objects are influenced by the characters of the subjects. The form of what we perceive is dependent on the instruments through which we perceive. The collective mind of all of us gives form and value to what it experiences, and this it does on the basis of the constitution of itself. Whatever be the value or greatness of anything of the world, it is determined by the necessity of the experiencers to experience that value or greatness. The good and the evil of this world are the reactions produced by the wants of individuals, and as such good and evil are not absolute values. The form of the world of objective value ceases to exist the moment the potentialities of wants in the individuals are annihilated, i. e., when the necessity for any form of experience in the cosmos is put an end to. Freedom from desires is something like existing as a granite-mountain that knows no change even when storms blow over it. It is to exist in the highest sense of absolute non-duality. This is immortality. Though the experience of the Immortal need not necessarily mean the destruction of the body, the body will be incapable of maintaining itself for long, for want of egoistic desires. Therefore, moksha in the real sense means existing in the condition of the Truth of bodilessness. The highest jivanmukti is immediately followed by videhamukti. Brahman is experienced here and now.

End.

Next - KENOPANISHAD : Section-1, Mantram-3 Post : 8.

To be continued

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