Kathopanishad 2-1-11

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Kahopaniad
mnsEvedmaVy< neh nanaiSt ik<cn, m&Tyae> s m&Tyu< gCDit y #h nanev pZyit. 2,1,11 manasaivedamptavya neha nnsti kicana | mtyo sa mtyu gacchati ya iha nneva payati || 2|1|11 This is to be obtained through the mind. There is no many-ness or diversity here. He who sees as though there is difference goes from death to death. If there is only one Brahman, who is to see that Brahman? If it is eka rasa Brahman, if it is one Caitanya which is Brahman, then can I ever know this Brahman? Who is the jt? How can there be jt-jeyaknower-known difference? How is this possible? Another question which is more relevant is: if it is eka rasa Param Brahman, how is it to be knownjtvyam? At the same time it is said to be only one Brahman and then it has got to be known. How will I ever know? It is because my mind always knows the thing by a vtti and with the difference of the knower and the known. Therefore, a vtti is necessary to know. The object must be there. Vtti assumes the form of the object and then you recognize the object. With this dualityjt- jna- jeya, one can know any vastu. Brahman has to be known as non-dual Vastu. If I have to know that Param Brahma, how will I ever know? Some one said transcend the mind. If you transcend the mind, how will you ever know? How will you ever know that you have transcended the mind? He will say, it is a matter of experience. When you experience, you will understand. To know a Mahtm, one should be a Mahtm. This is a matter for experience and not for discussion. Get into the business of experience. But why do you gather words which you have to give up finally. This is one argument for study. You gather more words to give them up at last. You need not gather in order to give up. Nobody gathers garbage to throw them away. If you are going to give up everything, then why do you study? This study is useless. It is a new philosophy! Manas eva idam ptavyam: By the mind alone by the antakaraa vty eva idam ptavyam. There is no other way. How is it ptavyam if it is a siddha vastu?
Arsha Vidya Newsletter - August 2009
akar says, prk ekatva vijant. Before this knowledge takes place, what you require is a mind. What kind of a mind? akar says, gama sasktena manas. It is by a mind which is purified, a mind that has undergone exposure to the str as well as crya. Previously, the mind was not exposed to the str and the Vastu, and now it is saskita mana, by repeated listening, reflection and meditation ravaa manana and nidhidhysana. By that mind, this eka rasa Brahman which is tm is ptavyam has to be gained. Now the question again is how can it be gained? There is always the difference between jt, jeya and jnam. Suppose I see Brahman as an object, then I am out of that. Brahman can never be an object. tm is Brahman. How will I ever know? When I say tm is Brahman, it is pratyak Caitanyam. Do you know this or not? It is self-revealing Chaitanya. tm is not kart. Kart comes and goes. Even in certain waking moments, kart is not there. Therefore, kartrutvam is not there in the Caitanya. This is also self-revealing. Bhokttva or enjoyership also is not the svarupa. Therefore, both kartrutvam and bhotrutvam, are absent. When you are nodding the head every time, there is a vtti. What does that vriti do? What is really nodding? It is the vtti that nods. Every time you nod your head either for yes or for no, who is nodding? It is the vtti. It is the vtti that nods. Nobody else nods. In keeping with the vtti alone the nodding order is given and the nodding takes place. tm has no form. It is awareness. You are aware of everything. Everything is unlike awareness. That is true. Space is an object of awareness. tm is not an object of awareness. Awareness is not subject to time and place. Therefore, this awareness is akhanda Brahman. It is true. It is limitless. Space-wise it is not limited; it is true. Time-wise it is not limited; it is true. It is Brahman. It is not abrahman. How do you know this? What does a vtti do? It keeps on removing its opposite, the ignorance. Only for the ajna nsaya vtti apek asti. Only for the destruction of the ignorance, there is the vtti. It is not for revealing the object. If it is a pot, the vtti not only removes the ignorance of the pot or the remoteness of the pot but also makes you see the pot. But here, purely removal of the ignorance is involved. Self is already self-revealing. Therefore, the Upaniad says pratibodha viditam matam. Think of jt without Caitnyam. Think of jnam without Caitanya. Think of Jeya without Caitanya. Jeya is Caitanya plus nma rpa; Jnam is again Caitanya plus nma rpa and
jt also is Caitanya plus nma rpa. And all the three put together is called the Jagat. This is called samsara which you should knock off. How do you knock it off? The nma-rpa depends upon me; I am not dependent upon them. This is knocking off. It is not removing anything. In the presence of all of them, we appreciate the Para tm. Then, how can it be said that it is by mind? It is by mind only. When jt, jnam and jeya is there, and I see a pot, a ghaa, even at that time, I see Brahman only. I dont require having a special vtti to see Brahman. When there is a ghakra vtti, when I see a pot, at this time, I am the knower of the pot. The knower of the pot is not separate from the vastu. And the pot, the jeya is also non separate from the vastu. That appreciation is called Brahmkra vtti. It is not that especially you have got a Brahmkra vtti. All other vttis go away. Then there is one vtti called Brahamakara vtti. Even when any vtti is there, there is appreciation of Para Brahman. In any vrithi, at any time, you can appreciate and that appreciation is called brahmkra vtti. Some people are allergic to this because they dont understand what is being taught. That is all. This appreciation requires mana, and therefore, manas eva idam ptavyam. This is to be gained only by the mind. When it is gained, akar says, nntvam nsthi. When that non-recognition of jtm, jeya and jnam is not there any more, there is no question of this recognition also. Until then nan is there for you and therefore, Brahman becomes something to be known. Even though it is ekam Brahma, it occupies the position of being something to be known. On the other hand any one who does not give up this wrong vision due to the cataract of avidy, he looks at the thing as new and he goes from death to death. If dwaitam is there, there will be fear and akar reminds you of the Taittirya ruti udara mantaram kurute atha tasya bhayam bhavati. Superimposing even a fraction of duality such as Lord is One, He is non-dual, but I am an adjective to him; I am an attribute to him, and He is not me, makes the whole difference, and that is knocked off here when the Sruti says: neha nn asti kicana. (To be continued)

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kQaepin;d

Arsha Vidya Newsletter - August 2009

Arsha Vidya Newsletter - August 2009

Arsha Vidya Newsletter - August 2009

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