KENA UPANISHAD : “Know That Alone as Brahman”

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Friday, September 23, 2022. 06:30.
Chapter 2 -Subtlety of “KNOWING” Brahman (5 Mantras)
Mantram-4: The Truth is Explained.
Post -12.

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Mantram 2.4: The Truth is Explained.

"Pratibodha-viditam matam, amritatwam hi vindate;

aatmanaa vindate veeryam, vidyayaa vindate amritam.

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Translation :

1 pratibodha-viditam matam, = He who intuits It in every modification of the mind,

2 amritatwam hi vindate; = Indeed, he attains Immortality.

3 aatmanaa vindate veeryam, = Through the Atman he obtains real strength,

4 vidyayaa vindate amritam. = And through knowledge, he attains Immortality.

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Commentary :

The Bhashya brings out the obvious objection that the previous verse is bound to

generate: “If the wise person also is said not to know Brahman, then what is the difference

between him and the totally ignorant person?” To explain this we have this mantram.

In this mantram, that by which we can differentiate a knower of Brahman from a totally ignorant person is given. The differentiating factors are:

i) Seeing the Self in all thoughts;

ii) inner Atmic strength;

iii) divine knowledge; and

iv) immortality.

These are all deep, inner qualities. Externally, such a sage will appear to be no

different from the ignorant one.

1 Regarding the Self’s presence in all thoughts, this is best explained by the following

quote from the Bhashya:

“The Self that encompasses all ideas as Its objects, is known in relation to

all these ideas. Being the witness of all cognitions, and by nature nothing but the

power of Consciousness, the Self is indicated by the cognitions themselves, in the

midst of cognitions, as pervading them all. There is no other door to Its

awareness.

“Therefore, when Brahman is known as the innermost Self of cognitions

then It is known, i.e. It is realized. Only by accepting Brahman as the witness of

all cognitions can it be established that It is by nature a witness that is not

subject to all the modifications of mind; that It is eternal, pure in essence, the

Self, and unconditioned; that It is one in all beings.”

Through every thought the Self is known. The equation in Physics is:

PERCEPTION = OBJECT + LIGHT

Similarly, the equation in Metaphysics, the thought world, is:

THOUGHT = OBJECT OF THOUGHT + PURE CONSCIOUSNESS

In every thought, the constant component is Consciousness, and the changing

component is the object of thought. It is the nature of the mind to be drawn always to the

changing component, towards anything that moves. The constant part is taken for granted

and goes unnoticed. Yet, it is the latter which makes things known to us. In the absence of

light we cannot see any object. So too, in the absence of Consciousness we cannot think.

The mantram tells us that when we are able to fully give our attention to the constant,

ever-present Consciousness, then we also become constant and ever-present, i.e. we attain

immortality, for we are that Consciousness.

1. Seeing the Self in Thoughts:

Guruji gave us another example from the writings of Swami Vidyaranya:

Clouds gather in space; the space does not gain anything thereby. Then,

the clouds release their water as rain; again the space does not lose anything thereby. In the

same way, Consciousness, like space, is unaffected by what the content of the thought is. It

simply enlivens the thought and enables it to manifest.

The transference of our attention from the changing to the unchanging is the heart

of spiritual enlightenment. This shift is a giant leap: from Plurality to Oneness; from

mortality to immortality; from the limited finite to the unlimited Infinite; from the realm of

fear to absolute fearlessness!

Guruji then humorously gave as a simile his own example of baldness (quoted here

with all due respects, and acknowledging his humility). He said: “Baldness is like Brahman;

hair is like Maya. When Maya goes away, then Brahman shines forth in all Its glory!”

“Once we know the Changeless, then we are comfortable with every change,”

concluded Guruji.

One elderly man once told Guruji, “Old age is the best age – because the foolishness

of youth is not there!”

4. Immortality:

This Atman is Consciousness itself, not that it has Consciousness as

its quality. That is the basis of the immortality we attain through realizing the Self. The

immortality does not mean living for eternity. That would be an undesirable immortality. No

one would want that! Immortality comes from one’s own Self. It is not created or gained.

An interesting observation was made by Guruji in connection with immortality.

However much we try to hold on to the world (in our foolish attempt to live forever), it will

slip away from us. But with Brahman it is just the opposite – however much we try to escape

from Him, He just will not let us go!

Thus immortality is not a continuity in worldly existence, but being established in

Brahmic Consciousness. When we drop the world, we become immortal.

The mantram may be summed up by the word Jivanmukti. It speaks of liberation while

we are living. When we give up our attachment to possessions, we discover in ourselves the

spring of Eternity – it lies in our own Self. In the deepest sense, we as Consciousness are the

Subject and we as ‘worldliness’ (not world) are the Object.

The mantram may also be viewed as Videhamukti – liberation from the body. When the

Self is attained, we are forever free from the body, free from all body-consciousness. That is

true ‘Death’; it happens once and for all; it is the death of bondage forever. There is no

more rebirth for such a liberated soul.

*****

Next-
Mantram - 2.5: The Truth is Glorified
To be continued ...

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Upanishads : "The cream of Vedas"