Introduction to the Upanishads - 16 . Swami Krishnananda

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Saturday, May 16, 2020.
Post-16.
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1.

So, sacrifice and austerity; and then you have the most important teaching again, the third one, study under a teacher, a competent master who has trodden the path, who knows the pitfalls, who knows the difficulties, who acts like a physician with you. With these methods the dirt of the mind is scrubbed off, the fickleness is brought down, and the veil covering the Atman is lifted gradually, and the light of the sun of the Pure Spirit will shed its radiance automatically from within one's own self; knowledge will arise from within you. This is why it is said when you know yourself, you know everything. Know thyself and be free: Atmanam vidhi.
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2.

The distinction that is ordinarily made between Ishvara and Brahman can be traced finally to the Upanishads. Though the rigid distinction which is made between these two metaphysical principles in the official Vedanta philosophy of Shankara and his followers cannot be found in the Upanishads clearly set forth, there is no doubt that the basis for this distinction is in the Upanishads themselves. Brahman is described sometimes as Purusha-Vidha which can, without difficulty, be identified with the Divine Being constituting the three phases of Ishvara, Hiranyagarbha and Virat.
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3

The Upanishads, however, do not show much interest in distinguishing between Ishvara and Brahman, and the reason for this it is not hard to seek. It is our extreme attachmeht to the process of logical thinking that leads us conceive of Ishvara as somehow distinguished from the Supreme Brahman. For all practical purposes, this distinction need not be made, for it is not necessary. To us, who think as individuals situated in space, time and causal relations, the Absolute appears as something which must have some kind of connection with the universe of our experience.
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4.

We take the universe of objective perception for granted, and then argue that there must be an Absolute beyond the universe. We cannot disregard the universe, for we see it before our eyes and experience it; and we cannot also abandon the Absolute, for without it all experience seems to become self-contradictory and meaningless. We have also to retain our own individuality, for we do not see any difference between our being and our individuality. We want everything, we want also difference, and we want consistency and logical perfection! We are aiming at Truth, but to get at Truth we make use of methods which are inconsistent with Truth. This explains our failure in grasping it in its completeness. The distinctions among Brahman, Ishvara, Jagat and Jiva are not fundamental; they are relative to individual experience.
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5.

And the Upanishads, which concern themselves with Truth as it is, and not merely with the logical truth arrived at through speculation, would quite obviously not pay much heed to these relative distinctions created by individual experience. When Ishvara is directly realised, and not merely established by reason, it will be found that Ishvara sheds the relative attributes imposed upon him by the individuals and thus coalesces with the Absolute, Brahman. Brahman appears as Ishvara; it does not become Ishvara. And it appears as Ishvara to the Jivas. When Jivahood is transcended, Ishvarahood, also, has to get cancelled, for the latter is only the correlative of the former, and neither of the two can have irrelative existence.
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6.

The Absolute alone is; Ishvara, Jagat and Jiva are not absolute existence; they are relations within the Absolute, and independent of the Absolute they cannot be. The Absolute is the All. This is the central doctrine of the Upanishads. But this purport does not easily make itself explicit in any of the proclamations of these texts. They are highly mystical, suggestive and intricate in the manner of their expressions. Nevertheless, this is the outcome of their long discourses, when they are well distilled and properly coordinated.

The End.
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