Kenopanishad : ( 18/01/2013. )

------------------------------------------------------- Saturday, October 24, 2020.11:58.AM. SECTION -1 Mantram -4 to 8. Post-10. ---------------------------------------------------------------- Brahman should be known to be other than what can be expressed by speech, thought of by the mind, seen by the eyes, heard by the ears, or revealed by life’s functions. The nature of Truth can be known through denials alone. We cannot call Brahman sat, because it is the opposite of asat. It cannot be called asat, because it is the opposite of sat. It cannot be called sadasat, i.e., a combination of sat and asat, because this becomes self-contradictory. It cannot be said to be beyond sat and asat, because this is unintelligible. Thus we are cornered in every way, and all definitions of Brahman become impossible. The only way of ascertaining it is, therefore, to deny everything that we know through the senses or through the mind. Brahman is sometimes called in the Upanishads asat or non-existence,

  --------------------------------------------------------------- Thursday, October 08, 2020.09:50.AM. SECTION -1 Mantram -3 Post-9. ---------------------------------------------------------------- 1. The Atman is assumed as a postulate in all processes of knowledge. No knowledge is possible without such an assumption of the indubitability of the existence of the Self. One’s own Nature cannot be perceived, for want of means. Self existence is free from all doubts and is an established fact. The Self is, therefore, neither to be rejected nor to be grasped or obtained, because of its not being either the known or the unknown. If it is the unknown it becomes an object to be known, i.e., the cause of knowledge. One seeks for a cause because one wants to produce an effect. All effects are perishable, and it is not possible to produce any effect through perfect knowledge. Knowledge does not produce anything. No power is manifested in the state of perfect knowledge. All powers of effects are