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The eternal truth

CHENNAI: The information on life and existence contained in the Upanishads has helped to shape the views of many generations of mankind. All Upanishads teach us that through Jnana we gain liberation. In the Kaivalya Upanishad, Brahma expounds the truth about the transient world and the permanent reality to Sage Ashvalayana who sought to be enlightened about the highest knowledge in order to get liberated, said Swamini Satyavratananda in a lecture. The wise seek this eternal truth that remains hidden. Knowledge of this truth frees one from impurities and is instrumental in attaining the highest attainable state.

The teaching is directed towards meditation on the Supreme Being who is unmanifest, inconceivable, pure and sorrowless, of infinite form, blissful, tranquil and immortal. This Supreme Being is not only the source of all creation, but is also the supporter of the universe and remains the witness of all. By knowing Him who is all, what has been and shall be, one can conquer death. All aspects of the universe finally rest in the Supreme Being.

It is natural for the self to become egocentric when it is immersed in this diverse world for the body mind complex assumes an immediate reality and leads the self through the endless cycle of births. The Jivatma has to transcend the ignorance and see its self as distinct from the body. This perception is absolutely essential and becomes possible only when the world and body are understood as merely transient and do not have any permanent value.

Each Jivatma should be able to comprehend that in the three states of consciousness (waking, dream and dreamless sleep) whatever appears as the object of enjoyment, or the enjoyer or the enjoyment, is different from it and that it merely is a witness. Liberation for the intangible soul within can come only when the Jivatma strives to sustain its welfare rather than fulfil the needs of the body-mind complex.

A liberated person is one who has realised the infinitude of his existence and is not limited by his personal individuality. Such self-realisation is completely free from ignorance (Avidya).

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