Kena Upanishad Verse 5
When through grace the real reveals itself
The mind imagines that it has attained Brahman.
Atha adhyatmam yatha gacchati iva ca manah
yad anena ca upasmarati.
Commentary by Vimala Thakar
Yatha gacchati iva ca manah – What happens in the human being at the moment of the revelation of the Brahman or the real? The mind feels as if it has entered the real. The word iva, is very important. The mind feels as if it has gone there. Mind loses its movement. The word gacchati is derived from the root gama. Gacchati indicates velocity or momentum. So in the human body when the revelation takes place, the mind mistakes its own loss of momentum for its merging. In fact the revelation had happened when the mental movement had gone into abeyance. When the mind had discontinued its movement. There was no action, no conscious movement and yet the mind delusively thinks it has gone there, that it has got it. Why is that?
Yad anena ca upasmarati – because the mind has the faculty of remembering, recollecting and reliving its experiences. So, the revelation has taken place and it has taken place simultaneously through all the five layers or koshas as the flash of the lighting illuminates simultaneously the earth, the skies, the rivers, the oceans. In the same way, revelation permeates in all the layers. It illumines all the layers. Something happens to all the layers of your being. It is not a cerebral movement. It is not a chemical experience. It is not a neurological sensation. It is a tremendous happening. It is a tremendous event.
So, the mind deludes itself, it harbours the illusion that it has merged or that it acquired. That’s because of the capability of the mind to remember. It can recollect and even re-visualize and that recollection or revisualization takes the form of thought. Memory takes the form of a thought. It takes the form of words and it takes the form of pictures. So when the mind remembers, it deludes itself into believing that it had attained, that it had done it. It imagines and then objectifies the real as though it had got hold of it. But how can the unity of life ever be objectified? The truth as the real cannot be an object of thought. It cannot be an object of memory. But the mind is conditioned. It has a groove in which it moves. So after that revelation, it tries to capture the sensation of what had happened in the form of a thought or memory or an idea.
If it were a thought, if it were an idea, then it could have continuity but the revelation is not of time. It does not happen in the framework of time. Therefore in spite of thinking and ruminating and remembering and recollecting, the mind cannot relive that moment of revelation. It is a dead memory. You may try to sprinkle it with a little emotion and dress it up this way or that but the revelation, not being of time, has no continuity in itself.
So the mind tries to remember, to recollect and to relive that revelation. And therefore there is in human beings and in human languages so many descriptions of the enlightenment experiences of the “ultimate” or the “absolute” or “god” or call it what you will. They are all misleading descriptions because the mind at that point or immediately after that revelation falls into imagination. What it may imagine has no reality. The description is not the described. The word is not the thing, but we create an illusory conceptual world within ourselves and around us by describing that which had happened. So the faculty of self-awareness is misused because we want to feel that we had acquired something.
You understand, you have sensual experiences, you have sexual experiences, you have emotional experiences and you have transcendental and psychic experiences. But when it comes to the non-individuated source of life, the substance of life, there cannot be any experiencing because the real is not an experience you can have.
Reality is an occurrence that may arise due to the grace of the interaction between the undifferentiated and the differentiated. It is grace. Do you understand why I am saying it is grace? It is because it is very rarely that we remain open and receptive. It is rare that there is that openness and receptivity through all the layers of your being.
Consciousness is so conditioned therefore openness and receptivity are hard to sustain. For the conditioned consciousness to remain in the humility of openness and receptivity is very rare and the vital force – the prana vibrating in the whole body has the urge to conquer, to become victorious, to attain, to reach, you know. The mind imagines that reality is a destination to arrive to somewhere. But reality is the dynamism of life itself. So you cannot have an exclusive direction towards it. It is not a destination to be reached. It is a dynamism which has to be perceived and appreciated. So, I call this openness of interaction “grace”. The cosmic energies are always operating but unless there is that holistic openness and receptivity that interaction does not take place.
So through the interaction, through and by the grace of that interaction the revelation occurs. So now you can understand why the rishi, at the end of the first part of the Kena Upanishad had told us that it cannot be taught as a method, as a technique or as a formula. It cannot be directly taught and it cannot be objectified. The Brahman as the real cannot be objectified or described.
Kena Upanishad Verse 6
If you live in consciousness
Of the indwelling essence of life
That is in all things,
If you see the divinity in all of life
And love all of life for its divinity –
Then life will shower you with its love.
Taddha tadvanam, nama tadvanamiti upasitavyam;
sa ya etadevam vedabhihainam sarvani bhutani
Commentary by Vimala Thakar
In the previous verse we looked at the occurrence of revelation of the real and how the mind which was the most proximate principle to it dwells upon the memory of that occurrence in the futile effort to relive the occurrence of the revelation. And in so doing it feels that it is the mind itself that has acquired the revelation. The conditioned mind should feel fulfilled that its knowing has culminated into proximity and a feel of the real. But generally what happens with most of the fortunate ones in whose lives the occurrence takes place – the mind tries to own it as its experience, as its own achievement. But the revelation and the energy of awareness left behind as the trace of that occurrence cannot be converted into an acquisition or an achievement. Feeling apprehensive that the students might be inclined to convert the occurrence into a memory of acquisition or achievement, the rishi proceeds in sharing this verse.
Taddha tadvanam nama – The rishi now is recommending to the student not to dwell on the memory of the occurrence as an experience. Rather let the mind be in a state of meditation looking upon the Brahman as that which dwells in every form as the indwelling essence contained in every expression of life.
Vanam also means that which is loved by every creature. Instinctively all creatures, all beings fall in love with the indwelling essence of their existence. So instead of remembering the happening as your achievement or acquisition, remember the extraordinary reality that the Brahman, the secret truth dwells everywhere and in every being.
Taddha tadvanam nama – the Brahman as the divinity is the indwelling existence of life itself. The existential essence of the divine is the same in every expression of life and in every form. The Upanishad emphasizes the point by saying it is verily, it is factually the indwelling essence.
Tadvanam iti Upasitavyam – Therefore if the mind as the conditioned consciousness, which includes memory, knowledge, thought, experience, patterns of behaviour, beliefs and value structures is addicted to memory and lives in the memory of the past, then instead, let it remember the divinity as the indwelling existence of all life in all beings.
Now let us turn to the word upasitavyam. Upasana generally is translated into English as a devotional act. The root of the word is: upa which means “near”. So upa is indicative of proximity. Asa means “to be”. So upasana means to be in the proximity of. You can be in the proximity of the real or the Brahman through different channels. There is the channel of your emotional being. That is how bhakti yoga or devotion came into existence. You can be proximate to it through meditation which is essentially the cessation of mental movement. You can also be in the proximity by controlling the physical organism through breath or the nervous system. So why is this upasana necessary? If the Brahman is the indwelling essence of life, if it is the substance and the source of life, then why should upasana be necessary at all?
Probably it becomes necessary because we live with the sense of duality. We live in the conditioned physical organism and operate through the conditioned consciousness, where the act of relating to life is based upon the imaginary division of subject and object. Unless you accept the relative position that there are two entities the act of relationship or relating to the things around you is impossible. So living in the conditioned limited world physically and operating or functioning through the various limitations and conditionings, we are conscious of the duality of subject and object.
Living is relating. Living is relationship and that is a game we play all our life on the level of psychological and physical existence. We accept the duality which is a relative fact. In acceptance of the relative we play the game of human life. We take upon ourselves so many roles and we discharge them. There are the roles of man and woman, roles in society and the multiplicity of roles between peoples. There is a beauty in this. You require tremendous skill to operate and function through the limited sense organs and the conditioned psychological structure. If you are aware that the duality generated by the limited sense organs and the conditioned psychology are not the ultimate reality, if you are aware that the indwelling reality in every expression of life is the same, then you become aware of the unity of life. You become aware of the foundation of non-duality in and on which the game of duality is played out.
If you sit on the banks of a river, due to the movement of the water you see bubbles appear. What happens if you touch the bubble? If you touch the bubble, you don’t get the bubble. You touch the water because it is made of water. So what I’m saying is that the bubbles are the roles we play in the relationships of life yet the foundation always remains the water which is the Brahman or the real. That’s why it’s called the dance of Shiva. It is the dance of the innumerable energies on the breast of the unity of life. To put it another way it is the dance of duality within the unity or wholeness of non-duality.
So the rishi is encouraging the students to remain in a meditative or open state which has proximity to the essence of life. He’s saying don’t be in the proximity to the memory of what you imagined happened when the mental movement fell away and illumination occurred. The memory of the occurrence is only that. It’s just the reconstruction of memory.
Taddha tadvanam, nama tadvanam iti upasitavyam – The rishi says, please live in the state of openness with all the five layers and their energies centred on the indwelling reality. A person who does this living with all the five layers (koshas) balanced and in harmony feels the proximity of the indwelling reality or essence.
Sarvani bhutani abhi samvancchante – If a person lives in that state of openness in proximity to the Brahman or the divine through all the five layers of his being panch koshas, then sarvani bhutani, then just as all people love their own being, the indwelling divinity or reality, in all beings as the expression of life expresses its love through such a being.
What the rishi is saying is that if we live in the remembrance of the divinity of life then life itself as the expression of the divine becomes lovable. We don’t love for any purpose or with any motive. We simply love because this love is the expression of the reality of our own inner essence of being.
Therefore says the rishi, it is the essence of life, the divinity about which you should hear, about which you should read, about which you should contemplate and which should be realized directly in each moment of your life.
The rishi says that we should live in the proximity of Brahman. But how is this proximity sustained? It is because every revelation or opening to the real leaves behind the trace of its happening and that trace is the energy of awareness. Awareness is not a part of the mental movement of your consciousness. It is not a part of your mind as the conditioned consciousness of your though structure. It is not a part of your psychological inheritance.
Self-awareness or realization or recognition is the essential characteristic of life itself. And so the flash of recognition leaves behind it the trace or legacy of its occurrence. And that trace is awareness. The person as an individual or self-centre cannot be aware of this. It is not something that can be contained or retained in memory which is the mechanism of the “me” or the “I” structure. That awareness that I am taking about has no subject. It hasn’t got any centre which is created out of the thought structure. That awareness vibrates through the whole being just as life pulsates through you. So when a person lives in that dimension of awareness it is a non-personal phenomenon. It is the cosmic energy of life operating through one’s being.
Kena Upanishad Verse 7
The student says:
Tell us the secret of how all this happens.
The rishi replies:
I have told you the secret.
I have already revealed it to you.
Upanisadam bho bruhityukta ta upanisad Brahmim vava ta
Commentary by Vimala Thakar
The human mind is much the same whether it was five thousand years ago or at the end of the twentieth century. So, the student simply cannot accept that without effort, without the activity of doing anything the revelation or realization can take place.
In the relative world we have to do things. We have to actively do things. And often these things require effort. So we fall a prey to the feeling that nothing can happen without our efforts. We start to believe that everything must happen as the result of something we do. We think that everything is the result of our thinking and our activity of doing and knowing things.
So after all the discussions that have taken place, the student says to the poor rishi, bho bruhi upanisadam, “Sir, but you have not told us the secret of how the revelation takes place. Please tell us the secret”. The human being or the mind, just cannot accept that effortlessness is a dimension of life with its own potential.
Vava brahmim upanisadam abruma – The teacher says, “I have already told you the secret”.
So the student must have been very much influenced by what he had heard from the rishi but yet, inwardly there was still that yearning for doing something and so acquiring something. He was still thinking, “this thing that the rishi is talking about must come as the result of something I do.” So either it must be an achievement or a reward. This is how the human mind thinks even after thousands of years of evolution.
The rishi says, “I have already told you the secret about the divine – about the Brahman.” What does the rishi imply by that? The implication is not to look for some technique or some formula. Don’t look for some avenue of exercising your mind or your thinking. All your thinking won’t take you there. So he says again, “I have already shared the secret with you.”
The human being has become addicted to the idea of doing and something resulting. When the human is not doing something he feels lost. So it is very rare that we allow the interaction between the individual and the cosmic to happen. It is only when the conditioned movements subside and there is openness and a relaxed receptivity that there can be this interaction. This receptivity is not the deliberate or calculated receptivity which carries the tension of expectation. You know, you have heard that such and such has been experienced by someone else and so you say, I’ll try the same thing and then it will happen to me. So we have developed these ludicrous blue prints for realization. Methodologies to replicate someone else’s revelation or transformation. But life doesn’t move that way. It does not function that way. It defies our calculations.
But when there is a genuine relaxation not inhibited by the tension of expectation whatsoever, then there is the possibility of interaction.
I don’t know why but the person somehow feels helpless if there is not some method, some technique, some formula or something to do. We feel helpless. There always has to be some promised outcome which will result if we do something. Even if one says don’t do anything we still expect that by not doing anything something will be achieved. What does all this mean?
Our helplessness is the reaction of the ego or the “I” centre. We feel that we have done so much on the material level and on the intellectual level. So why not on this level? There is this insistence on effort. And if nothing happens then you’re just not trying hard enough. So redouble your efforts. In this country they call all this sadhana. And they feel that at the end of this sadhana this grand realization will be achieved. A grand reward attained for the successful completion all those strenuous efforts.
The unconditional total relaxation or the non-movement of thought somehow does not appeal to us. We seem to have lost sight of the fact that life has a double movement, that of knowing and being in the state of non-knowing. There is both doing and also being in the state of non-doing. There is both speech and of silence. These two dimensions are woven into each other as the darkness of the night and the light of the day are woven together. They are not contradictory to each other. They nourish each other. Without the one there wouldn’t be the other.
Here in this country people take great pride in saying, “I have surrendered”. You can visit ashrams all around the country and you will be met by so-called sannyasins who say proudly, “I have surrendered”. Can surrender or dedication to the Brahman be act of will? Can it be the result of some determination or decision? Can renunciation be the movement of the ego? Can it be the act of a thought? Can it be a calculated or planned act?
Renunciation is the maturity of an approach to life that is based on understanding. Surrender is an inner attitude of humility that may arise when one’s relationship to the greater cosmos is seen in perspective. In this country people have come to believe that samadhi is a personal acquisition. Linguistically you may say that a person attained samadhi but the words are not accurate. A person may live in the samadhi of wholeness. But he or she cannot attain it. It is not an artificially manipulated state of consciousness. It is not something you attain. It is not something you can have ownership over. It is a state of being. It is a way of living in communion with the whole of life.
Kena Upanishad Verse 8
The recognition of the real
Is stabilized through
Unity, balance and awareness.
These are the limbs –
Integrity is one’s abode.
Tasyai tapo damah karmeti pratistha vedah
Commentary by Vimala Thakar
Tasya pratistha – The revelation of the Brahman or the secret truth of life gets stabilized in the person where it has occurred provided the person lives tapa dama karma.
The stabilization of the realization or recognition takes place in the life of the person when there is tapas. The word tapas is generally interpreted as austerity. However it seems to me that the word tapas indicates a phenomenon which takes place simultaneously on the level of the brain, the mind and the senses. Tapas indicates the unification or unity of the movement of the brain, the mind and the senses.
If we watch our daily living, we might notice that we never live as unified whole beings. We are fragmented and divided. Tapas refers to unity and harmony. The mind that is disordered and insensitive creates imbalance in the physiological biological structure of the organism.
So the understanding of the physical needs and the relationship between the mental and the physical go hand in hand. When there is a consistency, there is a harmony. When a person lives in this basic unity at the three layers, of mind (thought), speech (action) and body then it is called tapas.
The intellectual knowledge of the Brahman and the intellectual knowledge of physiology and psychology is all readily available to us. But the truth conveyed by that knowledge is not relished by the mind. The mind creates its own desires, entanglements, tensions and conflicts. So we remain divided within ourselves. There is no tapas in our life because of this division and inconsistency between the layers of mind, speech and body. They are each running in different directions and so this generates fragmentation.
So, despite all this knowledge there is no tapas or unity in our being. You know psychological misery or suffering is the result of this inner fragmentation. It is the manifestation of this inner contradiction. And so there is this constant inner division between our understanding and our inability to implement it. When we implement or live the understanding, then there is beauty. So, please don’t interpret the word tapas to mean the performance of austerities. It’s got nothing to do with it whatsoever.
Let’s turn to the next word which is damah. According to the Hindu interpretation, damah leading to the word damanam means suppression. However in the context of the recognition of the Brahman this makes no sense. There is no place for denial, rejection, suppression or repression in the context of the occurrence of realization. So what is meant? It seems to me that the universal content of the word damah in the context of the Upanishad is referring to a voluntary withdrawal by the mind wherein after experiencing something it does not linger. It relinquishes the experience whatever that may be and returns to its own inner state of balance.
For example if you enjoy good food you do not keep eating and thinking about the food. Or if you have gone through a sexual experience and you have enjoyed the divine cosmic energy of the ecstasy, you do not keep thinking about it or the object to which you attribute that pleasure.
So damah implies the sanctity of a voluntary withdrawal of the mind after living through each experience. You are not denying the senses their needs or experiences but the needs are in correspondence with the rhythm of life. Life is a fantastically beautiful phenomenon. A tree requires water but if you go on over watering all the time, the roots will get rotten and the tree will get sick. On the other hand if you give it no water the roots will starve and the tree dries up and withers. So life is about finding this natural balance. Balance is harmony with nature. There is a great elegance in it. So proportionality, rhythm and timing, being sensitive to and in tune with the rhythms of life is what is meant by tapas and damah together.
Let us explore the meaning of the next word which is karma. Let me clarify the word karma as used in the context of the Upanishads and distinguish it from the word kriya. There are two very significant words used in the Upanishads and these are kriya and karma. Kriya is an activity which is not born of your volition, your decision. In other words it is something that goes on in you as a biological phenomenon primarily. For example the appetite that arises in you to eat food when you are hungry. So, the biological impulses create their momentum. They have their momentum and you follow the compulsion of those impulses. Then it is kriya. It is an activity. Taking this further, when you yield to inner compulsion that is born of your conditioning you have no freedom. You are pushed and pulled in different directions by your beliefs, by your fears, by your insecurities, by your jealousies, your anger and your grasping. This is what is meant by kriya. Karma on the other hand is action that is free of these compulsions. It is action that is born of awareness and clarity. So this is what is intended here.
So, what this verse is saying is that the realization or understanding stabilizes through tapas, darmah and karma when your actions are in harmony with your life situation. Each person has a different life situation and every phase of life brings its own commitments and responsibilities. When you discharge them with the help of tapas, damah and karma, your being will be unified and so the realization will stabilize in your body.
Please understand that realization in itself is not difficult to come by. It may occur in a moment of depth or intensity or when one least expects it, but unless it is allowed to stabilize it won’t be assimilated into your whole being. If it remains something that is just the prisoner of your brain in the form of a memory it will not have any lasting effect. But where it sinks deeper and deeper and percolates through the whole organism and comes down to the sensual level, then it is stabilized. Real dimensional transformation comes about through the stabilization.
The next word to explore is anga. The word angam has been interpreted and translated as limb. The word angam does mean a limb but in the sense of “aspect”. So this Upanishad gives you all the aspects you need to understand. It introduces the revelation and how this stabilization of the revelation can take place. So the Upanishads are called a comprehensive communication of this subject matter.
Now we come to the last phrase of this verse. The word ayatanam means abode. The rishi now says to the student, “My son, our real abode is satyam”. He says that the radiation of that revelation will take place through you if you are grounded in your own abode which is satyam. What is satyam? It has been translated as truth. But what is truth? What is meant is not some abstract principle such as duality or non- duality, the absolute, the godhead or some personal or impersonal god. The rishi is not referring to that. In the context of this verse the word satyam refers to the most difficult characteristic to come by in human life which is that of non-deception. It is very hard to encapsulate it in one word. We might say integrity, honour or non-duplicity. Being true to oneself.
To remain steadfast in your own truth is the most difficult thing. Life has become cheap. In modern life everyone seems to be content to cling to untruth. So this satyam or truth is something that has become hard to come by. It is a rare commodity. When you remain in the abode of satyam you never need to defend, explain or justify yourself. Then there is the elegance of simplicity and innocence in your life. So the rishi says, satyam ayatanam. He says find your abode in honesty, in a non-deceitful way of living. Remain always true to yourself.
Kena Upanishad Verse 9
Those who understand all this
Become established in non-duality.
All imbalances are washed away
And they live in the highest dimension of bliss.
Yo va etamevam vedapahatya papmanamanante
svarge loke jyeye pratitisthati pratitisthati.
Commentary by Vimala Thakar
Yah etanam evam veda – etanam means one who understands. The word etanam refers back to tapas, damam, karma and satyam. It is a reference to the previous mantra and to the person who understands the stabilizing effect of tapas, damam and karma. It is a reference to the person who understands that this comprehensive perspective on life communicated by this Upanishad is necessary to become established in the wholeness.
The flash of revelation or realization or recognition, call it what you will, by itself does not cause the complete holistic transformation of all the five layers or koshas. You need to understand this because there are those who claim that understanding the nature of ultimate truth brings about instantaneous transformation and that’s the end of it. According to the Upanishads, the revelation or the understanding occurs in a flash but for that flash to be stabilized as an energy of awareness in the body, the brain and the mind requires tapas, damam, karma and satyam.
Realization is an occurrence but the transformation requires the stabilized energy of awareness. If the awareness is fluctuating or that energy is not steady, it can get shaken or it can be weakened and then transformation does not happen. The dimensional transformation is much more than only that flash of revelation. The flash provides the energy but the whole of the being has to assimilate that energy and let it stabilize.
The organism of the human being is much more sensitive than any electronic mechanism. It has electro-magnetic fields and all sorts of energies. It is a dance of energies. Our lives are a field for the innumerable energies of life to act and interact and generate the music of harmony. So ya etanam evam veda – one who has understood this, then what happens?
Papmanam apahatya. Papam is translated as vice or sin. That is the usual interpretation and translation of the word and the word sin again is related to the injunctions of organized religions. That is how the Hindu interpreters interpret the word papam. But here something else is intended. Rather what is meant by the rishi is distortion or a transgression against the natural order of life. We are organic expressions of the biological dimension of life and there are biological laws. If those are violated then it creates a chaos or anarchy in the biological structure. The functioning of the biological instincts and impulses become imbalanced.
If the harmonious relationship between the principles of earth, fire, water, air and space, is disturbed by our living then it all goes out of balance. Then we cannot perceive what you call the present moment or the here and now with clarity. If the present is perceived through the glasses of the past, the preferences and the prejudices, the likes and dislikes of the past or the dogmas and theories you hold, then you simply cannot meet the present.
The rishi then says that in the person who has understood this, the impurities accumulated in his being due to the past distortions get washed away. The impurities get washed away and all the five koshas or layers of being get purified.
The rishi says: Ya etanam evam veda papmanam apahatya. In one who has understood this and allowed the realization to become a stabilized energy of awareness the results of the previous distortions and those impurities (papam) get washed out of the system and the imbalances get corrected.
The word, apahatya has been interpreted as “destroyed” but what is meant is not destroyed but corrected. Impurities can be washed out as you wash out the toxins of your blood stream. Apahatya papamanam implies that the previous incorrect ways of life get corrected and the imbalances get balanced and impurities get washed out because the stabilization is taking place. So then what is the result?
So we come to the phrase svarge anante. Anante means “boundless”, “limitless” or “unending”. Svarge in practically all the commentaries is translated as heaven or paradise. Maybe this idea of heaven and hell is common to practically all the organized religions. It is playing upon the psychology of reward and punishment which is useful as a civic incentive but has no value in spirituality.
Here the rishi is not referring to the concept of heaven. The rishi is not offering you a reward that you will go to heaven or that you will be in paradise. That is childish. So, what does svarge joke mean? It means that the person in whom the energy of awareness is thus stabilized gets transported holistically into the dimension where there is no misery and no suffering.
It is a dimension of bliss. In mythical terms, when you are in heaven or paradise they say, there is no illness, there is no sickness, there is no suffering, there is only enjoying. But they put it in very gross terms. But the indication here is that the suffering has ended. So what is meant is that you are transported to a dimension of consciousness which has the bliss of non-duality and therefore suffering has ended.
Jyeye means the highest. “There is nothing higher than this,” says the rishi to the student. Jyeye lake pratitisthati pratitisthati – The rishi is explaining that that is the highest that the human being can reach. It is the highest dimension. Stabilization of the energy of awareness radiates through the being, through the presence and through the movement of living of that person and as there is no psychological suffering or misery, there is a kind of bliss bubbling around in the life of the person.
The previous verse talked about the stabilization of energies and now this verse talks about becoming grounded in this dimension. Psychologically we are rooted in the ego concept, the ‘I’ consciousness and therefore the circumference of personality but here after the stabilization of awareness and the transportation into this different dimension of non-duality, the person is rooted in the highest.
When the rishi says the person’s consciousness gets grounded in the highest dimension it implies that the individuated consciousness has lost the illusion of separateness and the unity or inseparability with its own source becomes a fact and not an idea.
So the rishis says again: Ya etanam evam veda aphatya papmanam anante svarge lake jyeye pratitishati pratitishati. He says it twice, “The person, who gets grounded in this non-duality lives in the highest dimension of bliss.”
In the cosmogenesis of the Chandogya Upanishad it is stated that life emerges out of bliss. We are not born of sin as the religions claim. On the contrary. Anandad eva ante sarve pravilayante – we are born of bliss, say the Upanishads. The sustaining power and the sustaining energy in life is that bliss. And all merge back into that ocean of bliss which is Brahman.
Thus ends the Kena Upanishad.
Om santih Om santih Om santih
Om santih Om santih Om santih
Om santih Om santih Om santih