The Doctrine of the Upanishads - 13. Swami Krishnananda.

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Sri Matsya Narayana Temple is uniquely located near the ocean and offers comfort and peace in Uthandi, Chennai. Chinmaya Tarangini was inaugurated by Pujya Guruji Swami Tejomayananda on 24th May, 2015 during the Birth Centenary year of Swami Chinmayananda.
8.17.2021

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Wednesday, August 18, 2021. 7:59. PM.
GOD, THE UNIVERSE AND THE INDIVIDUAL - 13.
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9. SELF-TRANSCENDENCE :Last part



In this pure spiritual experience all distinctions are abolished. The knower, the knowledge and the known are all spiritual in nature. There is a vast ocean, a sea of consciousness; nothing else. The Adhyatmika, Adhibhautika, and Adhidaivika principles, all unite together and form one Absolute Whole. The Upanishads do not say that the Adhyatmika alone is real, or that the Adhibhautika alone is real, or that the Adhidaivika alone is real, for these are relative to each other. The Upanishads have get a wider view than these, a direct comprehension of Reality by non-mediate realisation. This realisation is extremely difficult to attain. 

Therefore, the Upanishads say: Know this Truth from a preceptor. Mere thinking for oneself is not enough; we have examples of various thinkers and philosophers wh thought for themselves and were led to absurd conclus­ions. Some said the Atman is unconscious in nature; some said God is different from the universe; some said God is still in the process of evolution; some said the universe is material in nature; some said realities are many in number; some said God is only a means to an end; some said there is nothing beyond matter, and so on. We have all kinds of philosophies. This is all due to “thinking for oneself”. Thinking, when it is unaided, is not a sufficiently powerful aid in discovering Reality. Though individual thinking is necessary in the process of contemplation, it alone is not sufficient. 

The need for a preceptor is, therefore, emphasised. “Naisha Tarkena Matirapaneya”. Through logic alone one cannot know this Truth. By a preceptor should Truth be taught about. After this one can use one's intellect in accordance with what the preceptor has said. Unbridled reason will lead one to erroneous conclusions. This is what the great rationalist, Shankara, also, has said. Reason has in it some intrinsic defect, viz., thinking in terms of space, time and causation. Unless one frees oneself from these defects, one cannot know the Truth. When the indivi­dual is bound up in these three principles of space, time and causation, how can he know the Truth? A Guru is necessary. The seeker after Truth, with the fourfold qualification—Viveka, Vairagya, Shat-sampat and Munta­kshuteva—should humbly go to a preceptor for acquiring true knowledge. He should be equipped with intense Vairagya. 

Suppose your hairs on the head have caught fire; with what speed will you rush to quench that fire, with what rapidity will you run to a doctor? With that speed you must go to a preceptor. You are roasted in this Samsara. Know that the universe is ephemeral, and then approach a preceptor with this Bhava, says the Upanishad. Do not go to the preceptor without this understanding. With a well-prepared mind, begin Shravana, hearing the nature of Truth. After that, contemplate on the nature of the Truth; this is Mamma. Then enter into deep meditation. That is called Nididhyasana. Then you will have Sakshatkara, direct realisation. This is the method of approach to Truth that is explained in the Upanishads. This is the essential philosophy of the Upanishads.

One who realises the Absolute Self becomes the Empe­ror of all emperors. Why should one have desire for any­thing when one is going to become the Emperor of the universe! Man! Cut yourself off from all these appear­ances of objects which are fleeting in nature. Cutting off all these objects from your consciousness, free your cons­ciousness from the tangle of objective perception. This does not mean abandoning anything in this universe. It is only changing the angle of vision; it is not to develop hatred towards the world; it is not to be different from anything in this universe; it is looking at and experiencing the universe in a completely transfigured manner. Formerly you thought that it is different from you; now you realise that it is yourself, and therefore you do not get attached to it. You are the Absolute. You are free. This is the gist of the philosophy of the Upanishads.

End.


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know the self, know the self in Nature, know the self in Jiva, Further Oneness.

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