A seeker’s beginning of his effort to know the Reality would usually be treating It also as something to be known as different from himself, as if it also is an object as all else that is known. Then he feels, that reality is far away from him, some time even as unreachable. Intend on knowing that far away Reality, he begins his earnest search accompanied by all prescribed spiritual practices.

Such a search for reality goes futile because of depending on the notion of the ‘other’, that is to say, for the reason that the search is based on the notion that the Reality searched for is something that exists different from the seeker, a notion caused by the māyā (the very same force that makes him even think about the great benefits of Self-realization).

Brahman, as word-content, at least until it is fully realized, is only a hypostatic reality. And It is not a substance outside of us, as we have seen in the above passage, it is not to be realized as a strange entity foreign to we individuals. Instead, the Brahman is to be realized as the actualization of one’s own animating principle or the very source of our true being, the I-sense. Such an actualization of our own being becomes a total fulfilment of one’s own experiential content of the Reality as ‘I am Brahman.’

Negation or denial of any-non existence or non-self etc., if at all, is only a methodological tool employed in accomplishing an effective metaphysical speculation. There is any kind of denial of a non-reality, in an everyday sense of values, doesn’t take place in situations of true Self- Knowledge.

Almost all the Upaniṣads could also be seen to adept the very same method of enquiry for the Brahman. For example, the Śvetāśvatara Upaniṣad explicitly states the validity of this kind of method when it says, ‘yat ātmā tattvena tu brahma tatvam’ (when Brahman-Reality is attained thorough knowing the Ātmā -Reality (II: 15)

A person of this wisdom remains in a state of being unable even to utter a word about It. Yato vācā nivartante aprāpya manasā saha (taittirīya anuvāka:9).(Whence the word along with mind withdraws) one finds no meaning to convey to others what he experiences within. He therefore remains in a Great Silence that reverberates with the fullness of enlightenment. He never says, “I know the Self” or “I found the transcendental Reality,” nor does he say that the Reality is such and such. In the event of making any such statement, his act of doing so itself makes him and the Reality he knows, one different from the other. For this reason this experiential state does not become the meaning of any uttered words, or the object of any thought.

Avijñātam vijānatām vijñānam avijānatām (kena II:3) it is unknown to those who know and to known to those who do not know.

The boringness of the words and their meanings really gain meaning from one Consciousness- Reality. Then how can It be given expression to through words?

The final understanding of Self-knowledge is enshrouded in mystery, and hence it baffles understanding and always hinders a regular explanation to it.

So too is the case with thinking. Thinking as well as objects of thinking have existence only as different manifest facets of one and same consciousness. Thus it never becomes an object of thinking. The present awareness simply is an experience of inner clarity that yields to no word or thought.

It thus always remains secret to the world. But to the enlightened one, it is secret well transparent for him, yet he finds unable to make it understandable to others.

Again,it is not forgotten here either , to remind that the vākya ‘I am Brahman’ is still holding, though subtly, the status of a word-content; which is no other then the fourth among the total four variations of the One primeval Consciousness as mentioned in the māndukya Upaniṣad as ‘ayam ātmā catuṣpād. (Māndukya :2)

All waves have ocean for their basis to appear. Similarly, everything phenomenal in the world has Consciousness-Reality for their basis to become manifest. This Consciousness or ātmā, as the underlying abstract substance, is like a waveless ocean. Still waveless ocean never exists anywhere. Likewise without appearing as the phenomenal world (in four quarters as mentioned in the māndukya), ātmā also doesn’t actually exist.Yet, as an abstract reality, it is conceivable so.

This is one of the secrets of Brahmavidyā (or the science of the Absolute) in verbosity.



For better results, ‘slow’ and repeated reading is recommend. Love