In Chhandogya Upanishad Narada, the wandering minstrel, though offspring of the Prajapati appears as confused with the vast Knowledge acquired reading every religious scripture and every empirical sciences and temporal histories and as hollow as an empty vessel whereas Sanatkumar, also an offspring of Prajapati though has a.ll the Knowledge of every religious scriptures and every empirical sciences and temporal histories appears calm and composed, un perturbed and unmoved man, wise in Wisdom like filled filled vessel.
When approached Sanatkumar informs Narada that he is confused and confounded with Knowledge, which is but the form, the means, the instrument and not the Wisdom, the essence, the object and the purpose of all human endeavour. Therefore he advises Narada, the seeker to place emphasis on the essence and the form, which alone makes calm and composed, unperturbed and unmoved having experienced the world of reality as against the vagaries in the world of appearances.
One may refer to the statement in Brihad Aranyaka Upanishad which clearly the Brahman which was singularly ONE in the beginning became manifest as Naama and Rupa, essence and the form, the essence entering or concealed in every forms that came to be created, and to make himself known as the essence he created the many forms. Therefore, Sanatkumar advises that the Knowledge of the scriptures, the sciences and the history is but the forms in which the Naama, the divine essence is concealed. Therefore, if one desires to seek the Wisdom of the wise ones then he'll has to far to seek, because the Naama is within every Knowledge and objects, every Rupa, the forms in creation.
In another place in Chhandogya Upanishad it is said that the SupremeBeing, That One exists within the cave in one's heart and therefore one should seek within one'self and one outside one's self. The seer therefore who desires to see the face of the Supreme Being within the Sun prays
Lord Pushan to withdraw the brilliance of the Sun's rays so that face, the essence which is Pure and auspicious can be experienced.
Similarly for the Supreme Being robe experience one need not go far. One has to percieve everything that exists around in creation. Then he will be able by becoming consciously aware, perceiving and being receptive, reflective and meditative, experience the palpable presence of the Naama, the essence, the Supreme Brahman within one's own self as within the self of every thing in creation. Isha Upanishad says that the one who sees the Supreme Being within himself as within every one and every thing else, then he will feel no revulsion by reason of such view and having seen the same Supreme Being in his own self and in the others what delusion can he have or feel any sorrow?
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When approached Sanatkumar informs Narada that he is confused and confounded with Knowledge, which is but the form, the means, the instrument and not the Wisdom, the essence, the object and the purpose of all human endeavour. Therefore he advises Narada, the seeker to place emphasis on the essence and the form, which alone makes calm and composed, unperturbed and unmoved having experienced the world of reality as against the vagaries in the world of appearances.
One may refer to the statement in Brihad Aranyaka Upanishad which clearly the Brahman which was singularly ONE in the beginning became manifest as Naama and Rupa, essence and the form, the essence entering or concealed in every forms that came to be created, and to make himself known as the essence he created the many forms. Therefore, Sanatkumar advises that the Knowledge of the scriptures, the sciences and the history is but the forms in which the Naama, the divine essence is concealed. Therefore, if one desires to seek the Wisdom of the wise ones then he'll has to far to seek, because the Naama is within every Knowledge and objects, every Rupa, the forms in creation.
In another place in Chhandogya Upanishad it is said that the SupremeBeing, That One exists within the cave in one's heart and therefore one should seek within one'self and one outside one's self. The seer therefore who desires to see the face of the Supreme Being within the Sun prays
Lord Pushan to withdraw the brilliance of the Sun's rays so that face, the essence which is Pure and auspicious can be experienced.
Similarly for the Supreme Being robe experience one need not go far. One has to percieve everything that exists around in creation. Then he will be able by becoming consciously aware, perceiving and being receptive, reflective and meditative, experience the palpable presence of the Naama, the essence, the Supreme Brahman within one's own self as within the self of every thing in creation. Isha Upanishad says that the one who sees the Supreme Being within himself as within every one and every thing else, then he will feel no revulsion by reason of such view and having seen the same Supreme Being in his own self and in the others what delusion can he have or feel any sorrow?
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