Kenopanishad : ( 18/01/2013. )

19/04/2019 SECTION - 2. Mantram - 4. Post-4. Immortality is the experience of the central existence of the Self. This is possible only after the realisation that the Self is the sole imperishable being. Knowledge is the same as immortality. Liberation from mortal experience does not mean becoming something other than what we are at present.  We can never become what we are not essentially. We have no right to demand what we do not really deserve. We cannot possess what is not ours, and what is ours we can never lose. If we are not immortal now essentially, we can never become that at any time in future, because immortality cannot be created or produced. Anything that is produced is perishable.  Eternity cannot be eternity only for some time. There is no such thing as eternity now and eternity afterwards. It is the same in past, present and future. We cannot, therefore, become eternity; we have to realise eternity. We need not strive to possess anything here, bec...

02/04/2019 SECTION - 2. Mantram - 4. Post-3. The theory that the knowledge of the Self is the result of the contact of the Self with the mind is incorrect. This theory reduces the Self to unconsciousness. Several of the declarations of the srutis (Upanishads) would be contradicted by this theory. Because the Self is all-pervading, there would be an eternal contact of the Self with the mind, as wherever the mind is, the Self also is. What, then, is the meaning of remembrance and forgetfulness? There would be no forgetfulness at all because of the perpetual contact of the Self with the mind. Moreover, it is wrong to hold that the Self can be in contact with anything, because the Upanishads deny such a possibility. Only a substance with attributes can be in contact with another substance with attributes. The mind has attributes, but the Self has none. Infinity cannot be in contact with perishability. The knowledge of the Self is not the effect of its contact with the mind, as the...

03/03/2019 SECTION - 2. Mantram - 4. Post-2. Samyagdarshana is correct perception of things as they really are. It is a spiritual condition and not an act. It has no concern with the changes that take place in the body and even in the surface-consciousness of the mind. It is, in other words, simple knowing. All objective knowledge breeds birth and death, because knowledge of objects means an underlying desire for objects. We cannot think of anything without having a love for it, positive or negative, and every love is a deviation from the law of Self-Existence. When we love an object, we deny ourselves, or rather, we deceive ourselves, because we, thereby, sell ourselves to that object. Because the object changes itself, and because our love for that object also hunts, after it, and because our love is inseparable from ourselves, we appear to die when the object vanishes, and take rebirth in order to find that object of love. Perception of diversity means moving from death t...

31/01/2019 SECTION - 2. Mantram - 4. Post-1. Consciousness should be realised as the fundamental basis of all mental experiences. It should be realised in every state of our life in waking, dreaming and deep sleep. All thoughts are heterogeneous in their nature. They are not connected with one another. But they are experienced as belonging to one person because of the unity of the Self within. Our body, senses and mind are all made up of scattered parts that appear to be a unified whole because of the underlying indivisible essence. If only the Self were not there, our personality would be thrown away into the condition of atoms, disconnected and varied. There is no difference at all between the building bricks of one body and of another body. All are made up of the same earth, water, fire, air and space. But bodies appear to be different, they act in different ways, because the actor is not the body. Differences are in the desires within. This shows that man is not the...

09/01/2019 SECTION - 2. Mantras - 1 to 3 Post-2. 2.1 It is not possible to have a little knowledge of Brahman, as Brahman cannot be divided. Either there is full knowledge of it or no knowledge of it. Limited experiences are not in any way even a little of brahma-chaitanya. Different kinds of experience, lower and higher in degree, are the results of the degrees in the manifestation of the mind. All our experiences are mental. We cannot pierce through the mind as long as we exist. Man is the same as mind, and mind is the same as desires. Even as cloth is nothing but threads knit together, man is nothing but a bundle of desires. Differences in experience are because of the differences in desires. The lesser the desires, the better and more lasting is the experience. The state of the least desires means the experience of the greatest reflection of Truth. Higher experiences are nearer to Brahman, because a greater and truer reflection of Brahman is experienced in those state...

11/12/2018 SECTION - 2. Mantras - 1 to 3 Post-1. The realisation of Brahman does not take the form of personal experience. One cannot say or tell that one has known one’s Self well, because everything that is known becomes an object. The Self is the knower of all, and is not known by anything. To say that one has known it is to limit it, and to say that one has not known it is, again, to limit it. The knower does not know anything other than the knower, which cannot be called the knowledge of the knower. Knowledge works on a dualistic basis. But the Self is non-dual. There is no knower other than the Self. It alone appears as the one and the many, as the experiencer, and also the experienced. The question of the knower, the knowledge and the known does not arise regarding the pure Self. In all processes of knowledge neither the subject is well known nor the object. Human knowledge is partial knowledge. Every experience of the human being is limited. The glory and the g...

20/11/2018 Mantras 4 to 8 Post - 2. 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. The nature of the object of upasana is not characterised by pure consciousness, but it ...