KENA UPANISHAD “Know That Alone as Brahman”: 11. Swami Tejomayananda.

Chinmaya Mission:

The College Day Celebration at Chinmaya Arts & Science College, Kannur, was a grand and memorable event. The entire campus was filled with excitement as students, faculty, and distinguished guests gathered to commemorate the institution’s achievements and vibrant student life.  

The event commenced with a warm welcome address, followed by an inspiring speech from the principal, who highlighted the college’s progress over the years. Various cultural performances, including dance, music, and drama, showcased the talents of the students, leaving the audience enthralled. Academic and extracurricular achievements were recognized through award distributions, honouring students who excelled in different fields.  

The celebration concluded with a heartfelt vote of thanks, expressing gratitude to all who contributed to making the event a success. The College Day Celebration not only fostered a sense of unity and pride among the students but also reinforced the institution’s commitment to holistic education.

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Monday 17, March 2025, 11:00.
KENA UPANISHAD 
4 Chapters, 34 Mantras 
Chapter 2 - 5 Mantras:  
Subtlety of “KNOWING” Brahman 
Chapter 2 - 5 Mantras:  
Mantram- 2.4: The Truth is Explained
Post-11.

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Mantram- 2.4: The Truth is Explained:

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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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. 

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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 

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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. 

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Next

Mantram - 2.5: The Truth is Glorified 

Continued

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