Skip to main content

A Study of Upanishads:

Mantra 5

This Self is to be known in this very life. If it is known here, there is meaning for this life. If one does not know it here, great is the loss to such a one. It is possible to realise the Self in this very life itself. It is not necessary to take several future births for this purpose, if only one is able to make the best use of one’s life. It is not the length of time for which sadhana is practised, but the nature of the intensity with which sadhana is practised, that is to be taken into account. It is not the quantity but the quality of sadhana that matters. A spark of fire can burn even a mountain of straw. The assiduity with which sadhana is carried on is the sole factor that determines the value of that sadhana. But the preparation necessary for the actual ultimate process is very great, and it takes practically all the time. It is possible to put an end to the process of the expression of the results of the desires by negating their values and by directing that consequential energy to concentration of consciousness. The failure to practise this kind of energetic endeavour leaves the present and the past actions free to manifest their fruits and thus continue the process of transmigration.

The spiritual hero distinguishes between the truth of the spirit and the untruth of the forms of experience in which it appears to be involved. The lack of interest shown in the forms of thought necessitates the dropping of such forms from one’s experience. This independent experience is called immortality. It is the process of Brahmabhyasa or the practice of the affirmation of the one Reality in every form of experience that can liberate the individual from its individualistic experiences. In other words, it is to feel oneself as the All, to feel that All is centred in one’s Self, that is called brahmabhavana. This results in the disentanglement of the Self from the notions of ‘I-ness’ and ‘mine-ness’, from the relationships and attitudes that bind the individual with its experiences and lock it up in the prison of its notions. There is no hope of the attainment of the highest Divinity as long as one wishes to be this or that, to have this or that experience, to care for some experience or the other. It is a total absorption of oneself, a practical death, as it were, to all the experiences of the earth and the heaven, a ceasing from living, a wanting nothing, an absolute denial of anything, that is presented as an experience internally or externally, that is required of the persevering aspirant after liberation. Knowing and being the Absolute mean the same thing. It is not possible to know it without being it. 

To live in the universe of experience is to desert the immortal, and to live as the immortal is to abandon the phenomenal experiences. The ardour with which the process has to be undergone is unimaginable. The greater it is, the lesser it should be considered to be. The greater the wisdom, the greater should be the inspiration for deepening that wisdom. The higher one proceeds, the still higher one has to aspire to climb, until there is the uncontradicted experience of Absolute Being. All this is possible through an intense acuteness of the means of approach and an admirable endeavour that shall break the personality to pieces. It is the Supreme Fulfilment attained though Supreme Negation. It is the burning up of love for the sake of living in the centre of the Absolute, in which love melts into experience. Desires and loves move, they proceed, and do not rest in them selves. But experience is motionless and rests in itself forever. It is the Supreme Death of all, for the sake of Supreme Living.

Kenoupanishad Continues: Section-2.

Popular posts from this blog

All About Bharatiya Sanatana Dharmam otherwise known as Hinduism : 2.1.1.g) -2.


The Scriptures :

1. The Srutis : g)-2

g ).The Vedangas-2.

Vyakarana is Sanskrit grammar. Panini’s books are most famous. Without knowledge of Vyakarana, you cannot understand the Vedas.

Chhandas is metre dealing with prosody.

Nirukta is philology or etymology.

Jyotisha is astronomy and astrology. It deals with the movements of the heavenly bodies, planets, etc., and their influence in human affairs.

Kalpa is the method of ritual.

The Srauta Sutras which explain the ritual of sacrifices belong to Kalpa.

The sulba Sutras, which treat of the measurements which are necessary for laying out the sacrificial areas, also belong to Kalpa.

The Grihya Sutras which concern domestic life, and the Dharma Sutras which deal with ethics, customs and laws, also belong to Kalpa.

Swami Sivananda
 To be continued  ....

All About Bharatiya Sanatana Dharmam otherwise known as Hinduism : Ch-4.5.



5. Ethical Codes In Hinduism :

Hindu ethics is superb. Hinduism lays great emphasis on ethical discipline.

Yama (self-restraint) and Niyama (religious observances or canons) are the foundations of Yoga and Vedanta.

Undeveloped persons cannot think for themselves.

Hence rules of conduct have been laid down by great sages or seers like Manu and Sage Yajnavalkya.

Lord Krishna says in the Gita: “Let the scriptures be thy authority in determining what ought to be done or what ought not to be done.

Knowing what hath been declared by the ordinances of the scriptures, thou oughtest to work in this world” (Ch. XVI-24).

The Smritis written by Yajnavalkya, Manu and other sages distinctly prescribe the rules of conduct.

As you have not got the power nor the time to think of the moral principles and rules given in the scriptures, you can get them from the sages and saints and follow them to the very letter.

Swami Sivananda
To be continued ..

All About Bharatiya Sanatana Dharmam otherwise known as Hinduism : Ch-3.15-4.3.


15. The Law of Spiritual Economics-4.2.

4. Use and Abuse of the Caste System -3.

At the present moment, the Varnasrama system exists in name only.

It has to be rebuilt properly.

Brahmanas, Kshatriyas, Vaisyas and Sudras, who have fallen from their ideals and who are not doing their respective duties, must do their respective duties properly.

They must be educated on right lines.

They must raise themselves to their original lofty level.

The sectarian spirit must die.

They should develop a new understanding heart of love and devotion, with a spirit of co-operation, sacrifice and service.

Next : 5. The Four Asramas

Swami Sivananda
      To be continued...