In the Regeneration and Divinisation of Human Beings

HARIDWAR - - - Chapter 4: The Nature of Reality : 1 1. BRAHMAN AS EXISTENCE OR BEING : 8. Sat (being) is an idea in relation to asat (non-being), chit (consciousness) in relation to jada (inertness), ananda (bliss) in relation to duhkha (pain), ananta (infinitude) in relation to alpa (limitedness), prakasha (light) in relation to tamas (darkness). Every qualitative concept involves relations, and every thought creates a duality. To think Brahmam is to reduce Brahmam to the world of experience. Thought is possible only in an individualised state, but Brahmam is not an individual, and is unapproachable by an individual. Swami Krishnananda To be continued   .....

Kedarnath temple Chapter 4: The Nature of Reality : 1 1. BRAHMAN AS EXISTENCE OR BEING : 7. It is “the being and the beyond, the expressed and the unexpressed, the founded and the unfounded, consciousness and unconsciousness, reality and unreality, the real, and whatever that is.” —Taitt. Up., II. 6. The Brihadaranyaka Upanishad (II. 3. 1) says that Brahman has two forms, “the formed and the formless, the mortal and the immortal, the existent and the moving, the real and the beyond.” There is a contrast between Brahman and the name-and-form world, the former being the beyond, the inexpressible, the foundationless, the unconscious, the unreal in relation to the latter which is empirically experienced as the being, expressible, founded, conscious, real. Logically, attribute or quality itself becomes an unsound concept when it is extended to the Absolute. A thing has an attribute only in relation to another thing. There is no meaning in saying that a substance has an

Rishikese :- Chapter 4: The Nature of Reality : 1 1. BRAHMAN AS EXISTENCE OR BEING : 6. We read of Sanatkumara leading the thought of Narada from inadequate conceptions of Truth to more adequate conceptions, until at last he asserts the supremacy of the Bhuma, the “absolutely great”, the “unlimited”, beyond which there is nothing, which comprehends all, fills all space, and is identical with the Self in us. This Bhuma is the Essential Brahman where one sees nothing else, hears nothing else, understands nothing else. It is Bliss and Immortality, the plenum of felicity. This is the Complete Being. Now, the conception of Reality as constituting being gives rise simultaneously to the idea of non-being. The Rigveda (X. 129. 1) says that in the beginning there was neither non-being nor being (na asad asit, no sad asit). Being was not, because there was no non-being. Non-being was not, for there was no being. Truth is a super-intellectual transcendence of the ideas

Wedding Mandapam  - Sri Krishna Temple - East Entrance - Guruvayur - Kerala Chapter 4: The Nature of Reality : 1 1. BRAHMAN AS EXISTENCE OR BEING : 5. These sentences give the best definition of the highest Reality. Brahman is Consciousness—prajnanam brahma. It is the ultimate Knower. It is imperceptible, for no one can know the knower, no one can know That by which everything else is known. “There is no seer but That, no hearer but That, no thinker but That, no knower but That.” It is the eternal Subject of knowledge, no one knows it as the object of knowledge. This limitless Self-Consciousness is the only Reality. The content of this Consciousness is itself. This is the fullness of perfection and infinitude. “Brahman is Infinite, the universe is Infinite, from the Infinite proceeds the Infinite, and after deducting the Infinite from the Infinite, what remains is but the Infinite.” This sentence of the Upanishad seems to pile up infinities over infinities

Badrinath Temple Chapter 4: The Nature of Reality : 1 1. BRAHMAN AS EXISTENCE OR BEING : 4. “Just as by the knowledge of a lump of earth, everything that is made of earth comes to be known, all this modification being merely a name, a play of speech, the ultimate substratum of it all being the earth, similarly, when Brahman is known, all is known.” “Where there is an apparent duality, there is subject-object-relation; but where the Atman alone is, how can there be any relation or interaction of anything with anything else?” “There is knowledge, and yet, there is no perception or cognition, for that knowledge is indestructible, it is unrelated consciousness-mass” (vide Brih. Up.). It is the eternal objectless Knower, and everything besides it is a naught, an appearance, a falsity. Brahman is Existence which is infinite Consciousness of the nature of Bliss. “Brahman is Existence, Consciousness, Infinitude.” —Taitt. Up., II. 1. “Brahman is Consciousness, Bliss.” —Bri

Kedarnath Temple Chapter 4: The Nature of Reality : 1 1. BRAHMAN AS EXISTENCE OR BEING : 3. Existence is secondless and has no external relations or internal differentiations. It is unlimited by space, time and individuality. It is related to nothing, for there is nothing second to it. It has nothing similar to it, nothing dissimilar, for That alone is. The whole universe is a spiritual unity and is one with the essential Brahman. It has no difference within or without. Brahman is alike throughout its structure, and hence the knowledge of the essence of any part of it is the knowledge of the Whole. The knowledge of the Self is the knowledge of Brahman. Everything that is, is the one Brahman, the Real of real, satyasya satyam. By knowing it, everything becomes known. Swami Krishnananda To be continued   .....

Badrinath Temple Chapter 4: The Nature of Reality : 1 1. BRAHMAN AS EXISTENCE OR BEING : 2. Being is truth in the transcendent sense without reference to anything else. It does not pay heed to the difficulty of man that he cannot transcend the limitations of relativistic consciousness and so naturally takes the value and meaning of the relative order to be the truth. The highest value of truth is equated with pure being, for non-being can have no value. “Existence (Being) alone was this in the beginning, one alone without a second.” —Chh. Up., VI. 2. 1. Brahman is that which is permanent in things that change. It is without name and form, which two are the characteristic natures of the world of appearance, and is essentially existence-absolute. Existence can never change, never perish, though things in which also it is, perish. Hence existence is the nature of Reality and is different from the things of form and name. Swami Krishnananda To be continued   ....

Tirupathi Sri Krishna ( Venkatachalapathy ) Temple Chapter 4: The Nature of Reality : 1 1. BRAHMAN AS EXISTENCE OR BEING : 1. Long ago, the Rigveda has proclaimed: “The One Being the wise diversely speak of.” All philosophy proceeds from this, all religion is based on this. We, moreover, hear such declarations as “Truth, Knowledge, Infinity is Brahman,” “Consciousness, Bliss, is Brahman,” “All this is, verily, Brahman,” “This Self is Brahman,” “Immortal, Fearless, is Brahman,” and the like. And we are further aware of assertions like “That from which these beings are born, That by which, after having been born, they live, That into which they re-enter and with which they become one—know That, the Brahman.” Omnipresence omniscience and omnipotence are said to be the characteristics of God. These serve the purpose of defining the twofold nature of Brahman, the Reality—its essential nature (svarupa-lakshana) and accidental attribute (tatastha-lakshana). The former is

Chapter 3: The Need for Integral Knowledge -5 5. THE REALISATION OF ONENESS IN THE SPIRIT -4. The Upanishad declares that for them who depart hence without having realised the Truth, the Atman of all, there is no freedom in all the worlds, they are heteronomous, pitiable, and they wander in perishable lands. Every true civilisation, if it is not meant to deceive itself, has to gird up its loins for Self-realisation. The spiritual aspirants are not, as it is commonly supposed, some queer type of people who have strayed away from the general intelligent humanity. On the other hand, they are the cream of the whole of mankind. The value of a person is nothing if he does not aspire for the realisation of the Eternal Good, the Good not merely of this or that class of men, but of the entire universe. All are here so that they may perfect themselves absolutely, for which men are endowed with intelligence, and without which their intelligence has no substance in it. Perfecti

Chapter 3: The Need for Integral Knowledge -5 5. THE REALISATION OF ONENESS IN THE SPIRIT -3. Even the highest psychic achievement is not outside the range of relativity, and psychology is as good as physical science in the face of spiritual knowledge. The mightiest feat falls short of the true, and the pride of human intelligence is humiliated when the Upanishads say that the Absolute eludes all understanding and the mind turns back from it, unable to reach it. The human being has not explored even the mental region, which is so vast that it mocks at the futile efforts of the selfish individual to bring it under his control. The deceived soul fears death of its body, death of what it considers as dear. It loves objects which do not promise real satisfaction. It is true culture which aims at grasping the supreme Truth, no matter how much of the world is to be sacrificed in its pursuit. Every bit of gain in the realm of Truth involves a loss—if at all it is a loss—in

Chapter 3: The Need for Integral Knowledge -5 5. THE REALISATION OF ONENESS IN THE SPIRIT -2. The names and forms of the world are the effects of the piled up desire-impressions of all the manifested and the unmanifested individuals that inhabit it. Since destruction of all desires brings about destruction of all forms in the state of Self-realisation, the forms are unreal, being dependent on the desire-impulses of the collective perceiving consciousness. It is idle to be pleased with the business of life, however charming it may appear to the deluded individual. The misery of humanity is rooted in the ignorance of Truth, and true civilisation, culture or renaissance of any kind meant for the betterment of man cannot lose sight of the fact that no perennial peace is going to reign over the earth as long as the minds of men are caught in the whirlpool of attraction to the multifarious and steeped in the ignorance of the Reality which is common to all. There is no purpos

Chapter 3: The Need for Integral Knowledge -5 5. THE REALISATION OF ONENESS IN THE SPIRIT -1 One must go beyond all that causes duality, even the intellect, and take resort in the transcendent silence. "One should not play too much upon words, for it is mere weariness of speech." "The Brahmana should, knowing Him, renounce learning, and stand childlike and The intellect is the seat of egoism, and the highest learning is only apara vidya, not above the phenomena of nature. The intellect has no light of its own, independent of the Self, any more than the moon has any light other than that of the sun. Consciousness gets diffused through the distractive intellect and creates the perception of multiplicity. "Dismissing all other words, He alone is to be meditated upon and known, the bridge to Immortality." Further, it is erroneous on the part of an individual to take seriously the many forms of perception. These forms float in Truth even a