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by Swami Sivananda

You dream sometimes that you are dead and that your relatives are weeping. Even in that supposed death state, you see and hear them weeping. This clearly indicates that even after apparent death, life really persists. You exist even after the physical sheath is thrown out. That existence is the Atman or the big I.

In Brihadaranyaka Upanishad II-4,13, you will find: Then by what should he see whom? This clearly indicates that Atman is not an object of perception. It is always the knowing subject. There is neither an agent nor an object of action, nor an instrument. In the physical plane only, there is the Triputi or the triad, viz., seer, sight and seen. Who can know the Knower? How should one know Him by whom he knows all this? You could not see the seer of sight; you could not hear the hearer of the hearing; you could not perceive the perceiver of perception; you could not know the Knower of Knowledge.

What you see is Bhava Padartha. Padartha means a thing. That which exists is Bhava. When you say; It is very, very big, it is very, very sweet, London is a very, very big city, this very indicates Abhava Padartha. It cannot be conceived even by the mind. Brahman or the Absolute comes under the category of Abhava Padartha because it is infinite.

All differences are due to Upadhis or limiting adjuncts. As the limiting adjuncts are illusory or false, the differences caused by them are also false. Therefore Brahman alone, who is one without a second, is the balance left behind. He alone exists in the three periods of time.

You will realise that the Lord whom you in ignorance worship as separate from yourself is not far from you, is not dwelling outside. He is the Self or Atman residing in the chambers of your heart. He is the Inner Ruler.

Call it by whatever name you like, rest or peace, perfection or freedom, fullness or life or Nirvana, Nirvikalpa Samadhi or Sahaja Avastha, Kaivalya or Moksha, towards it you strive in all activities unconsciously as these transient mundane objects do not give you full satisfaction. Every movement of the foot is towards Satchidananda Brahman. Even a rogue or a vagabond is marching towards that immortal city of Brahman though he is in a circuitous or zigzag path.

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