KENOPANISHAD : Section-1, Mantram-4 to 8. Post : 10 - Swami Krishnananda.

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Saturday, October 24, 2020.11:58.AM.

SECTION -1

Mantram -4 to 8.

Post-10.

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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, because the seers of the Upanishads wanted to make it clear that Brahman is nothing that exists according to our conceptions of existence. Brahman is also called many times asamprajnata or the unconscious or the unknown, because it is nothing that is known to us, and it is not knowledge as we understand knowledge to be. It is therefore called super-being or transcendental being, super-consciousness or transcendental consciousness. It is called sat or Being because the world is asat or non-being or perishable. It is called chit or consciousness because the world is achit, jada or unconsciousness. It is called ananda because the world is Duhkha or sorrow. It is called great because everything else is small. Thus, every characteristic which we attribute to the Divine Being is the opposite of what we experience here. But we cannot know exactly what the Divine Being is as it is in itself. Our knowledge of the perfected condition is the result of a logical deduction from our imperfect experiences. Its experience is admitted because nothing can be accounted for without such an admission. It is the one factor that gives meaning to life and explains our thoughts and behaviours, speeches and actions. Brahman, therefore, should not be mistaken to be anything that is experienced by any individual in any of its conditions. The experience of Brahman means the destruction of individuality. 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.

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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.

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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.

To be continued ...

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