TROTA | CHAPTER 4 | SEL0345 TO SEL0354

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TROTA | CHAPTER 4 | SEL0345 | SWAMI KRISHNANANDA

|| 4.02 | BRAHMAN AS CONSCIOUSNESS OR INTELLIGENCE | CONT ||

Knowledge is not the attribute but the very stuff of Reality .

It is the Essence of Existence .

Hence , this Reality is unknowable as an object of knowledge . It manifests Itself as the first principle in all thought and action .


TROTA | CHAPTER 4 | SEL0346 | SWAMI KRISHNANANDA

" IT which breathes in with your prana , is the Self of yours , which is in all things .

IT which breathes out with your apana , breathes about with your vyana , breathes up with your udana , is the Self of yours , which is in all things . "

Yajnavalkya declares with the certainty of a seer of the Truth ,

" You cannot see the Seer of seeing .
You cannot hear the Hearer of hearing .
You cannot think the Thinker of thinking . You cannot understand the Understander of understanding .

IT is your Self , which is in all things . "


TROTA | CHAPTER 4 | SEL0347 | SWAMI KRISHNANANDA

The knowing subject is the essence of the being of the Self , and hence , it is not an object of knowledge .

Consciousness cannot be conscious of Consciousness , even as one cannot climb on one’s own shoulders .

Eternal Consciousness is Being Itself .


TROTA | CHAPTER 4 | SEL0348 | SWAMI KRISHNANANDA

" In truth , O Gargi ,

This Imperishable One alone
sees , but is not seen ;
hears , but not heard ;
thinks , but is not thought ;
understands , but is not understood .

There is no other Seer but That ,
no other Hearer but That,
no other Thinker but That,
no other Understander but That .

In this Imperishable One , O Gargi ,
space is woven , warp and woof . " ( Brih . Up . III . 8 . 11 )


TROTA | CHAPTER 4 | SEL0349 | SWAMI KRISHNANANDA

It is further explained that as the ocean is the centre of all waters , the Atman as eye is the centre of all forms , as ear of all sounds , as nose of all smells , etc .

The one central operation of this Self-consciousness is manifoldly termed in relation to the cognitive differences as eye , ear , etc .


TROTA | CHAPTER 4 | SEL0350 | SWAMI KRISHNANANDA

When the eye is directed on space , it is the Consciousness of the Real in the eye that shines , the eye is only a secondary insentient instrument . Similarly , it is so in the case of the other sense-functions .

Even thinking and understanding are mere names for the reflection of the Truth-Consciousness in the insentient psychological organs .

Speech and mind return baffled , unable to reach it .


TROTA | CHAPTER 4 | SEL0351 | SWAMI KRISHNANANDA

It is the Atman that shines through the mind and perceives these joys and delights therein .

The intensity of the Consciousness is felt in proportion to the reflective capacity of the internal cognitive instruments .


TROTA | CHAPTER 4 | SEL0352 | SWAMI KRISHNANANDA

All knowledge is a reflection of the Self-existent Reality-Consciousness , a shadow of Brahman-Intelligence .


TROTA | CHAPTER 4 | SEL0353 | SWAMI KRISHNANANDA

Even a master-genius in all possible branches of learning and arts ever known can have only a semblance of the absolute Wisdom-Mass reflected through one's intellect which is only a feeble apology for true knowledge .

Even the best inspiration of the greatest poet is only a reflection of Brahman-Knowledge .


TROTA | CHAPTER 4 | SEL0354 | SWAMI KRISHNANANDA

There is no intelligence , either on earth or in heaven , which can be equal to the Intelligence of the Absolute , because all differentiated beings have only partial intelligence and can never experience Brahman-Consciousness as long as they remain as individuals separated from the Whole .

The mind , the intellect and the senses are , therefore , not intelligent ; it is Brahman that is Intelligence and Light of lights , jyotisham jyotih .

SOURCE | SATYAVEDISM.COM