Bhagavadgeeta : ( 26/11/2012. )

18/04/2017. 19: True Knowledge : 10. How is it possible? We have never seen anywhere in this world an efficient or instrumental cause being the same thing as the material cause or the substantial cause. But here is a wonder again. It has no sense organs, but every sense organ operates through its presence. The light and the force that is emanated by this Being is the source of the energy of the various faculties of perception and cognition. When it operates through the eyeballs, we call it seeing; when it operates through the eardrums, we call it hearing, and so on. It is all existence, all knowledge, all perfection, all freedom, and all happiness. The content of anything is everywhere in its original perfection. The supreme Brahman or the Absolute is the originality of all things, while what we see in this world is the reflection of all things. We only perceive the shadows of things in this world, whereas the original is somewhere else—beyond our grasp, beyond our un

10/04/2017 19: True Knowledge : 9. Who can know the knower of things? Thus the supreme knower of all things, the omniscient Absolute, is a non-existent something to the senses, the mind and the intellect which expect everything existent to be outward in space and in time. It has neither beginning nor end, but it exists everywhere. That which exists everywhere appears to be nowhere. For us, to be existent is to be somewhere, and we cannot imagine a state of affairs where things can be existing everywhere, because perception is impossible if the object is spread out everywhere uniformly or equally. If perception is not possible, knowledge of it is also not possible. When knowledge does not recognise the presence of a thing, it dubs it as non-existent. But here is the mystery of mysteries, the miracle of all miracles, which is the Supreme Godhead of the universe that grasps everything without limbs, sees all things without eyes, hears everything without ears, moves everywhere wi

01/04/2017 19: True Knowledge : 8. But we cannot understand this because of the defect of our language and the way in which we usually define things. Therefore, because of the fact that we wrongly understand the nature of existence, we cannot consider Brahman, the Absolute, as existence in the sense that we interpret it. Brahman is also not non-existence, because it is the supreme existence. It non-existence to the senses, but it is the precondition of the existence of everything else. It appears to be non-existent because it is the subject of experience. Who can know the subject; who can know the knower? All things are known by the subject, but who can then know the subject? It remains always an unknowable, indescribable mystery. No one can know the subject, because it refuses to convert itself into an object. Swami Krishnananda To be continued ....