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Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
ज्ञानप्रसादेन विशुद्धसत्त्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानः ॥
jñāna-prasādena viśuddha-sattvas-tatastu taṁ paśyate niṣkalaṁ dhyāyamānaḥ ||
The Upanishadic author speaks very firmly about what is the Supreme Truth, where does it shine and how to reach at it.
Na cakṣuṣā gṛhyate nāpi vācā - This truth is to be grasped by neither the eyes nor by the words. Nānyair-devaih, nor by the other senses of perception. Tapasā karmaṇā vā - nor by even the so-called austerity or rituals and similar activities. See, it is a clear negation and denouncement of all that you otherwise think to be an important part of the spiritual or philosophical pursuit. The Supreme Truth cannot be reached at by the senses, by the tongue or by any other agency that you can think of. How to approach it then?
Jñāna-prasādena viśuddha-sattvah. Your being namely the inner being; our outer being is the body and the body is inert. So, the inner being which makes the inert body animate and active, that inner chetana or consciousness, that is the agency to be employed, that is the domain in which the supreme truth shines and has to be realized.
By employing your mind and intelligence, enhance your knowledge about the Supreme Truth. It is inside our body, it is not the body, matter or energy. So, what is there within us supra-material, non-material and non-energial? Think deeply about it, enquire into it and find out more and more, more and more, more and more; the very process will purify you.
Our mind is purified by a mental process. Intelligence is purified by an intelligential process. So, you have to approach employing your mind and intelligence and, in the process, both of them become purified, sharpened and sublime. When the mind and intelligence become sublime, your personality becomes sublime. When there is thus purification of your inner being, you will be able to meditate upon the truth. Tatastu taṁ paśyate niṣkalaṁ dhyāyamānaḥ.
Any kind of a physical body has different parts to identify. Because the Supreme Reality is not physical but supra-physical, it does not have any part at all. Can you say air has parts, ocean has parts, sky or space has parts? So, you have to think of it, contemplate upon it as the partless presence. It is very very subtle like your mind itself, mind itself, mind itself. It is very very subtle like your intelligence itself.
Get into it using the mind and intelligence and the process will purify both of them. When sufficient purity is had, you will not have distractional thoughts, you will not have varietal thoughts. All the thoughts will be centred in the Supreme Reality itself! When it comes to this kind of a singular thinking about the Supreme Reality, you know what will happen? The entire thought process will come to a stop. The supreme presence is only one and it is all-pervading. Therefore, there cannot be anything two there. What is present in me is itself the supreme presence. When I understand it as supreme, that knowledge is the sure proof, experience is the sure proof for my realization.
So, contemplate upon it as the partless presence. Then you will find just like the sky or space is interpenetrating everywhere, everything, the supreme presence is also interpenetrating every cell of yours and also pervading outside. The key to it is inner purification. For that, tattva vicāra and contemplation alone are the means.
This is only a very small simple verse but it contains a universe of meaning and import. The entire Upanishads are providing you cryptic statements and descriptions. Catch hold of them, one or more, think about them repeatedly, your sādhanā starts and when the thought process stops and ceases, then your sādhanā fulfills itself.
Harih Om Tat Sat. Jai Guru.