Daily Satsangam - 3. Swami Krishnananda.

 

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Monday 22, Sep 2025, 20:30. 
Article
Daily Satsangam - Swami Krishnananda.
January 
(from The Realisation of the Absolute)

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6. The Love for the Eternal:

The love for the Eternal is the essential passion that burns in the heart of all things. Beings know it not, and so they suffer. When we turn our face away from this one Reality, we open the door to self-imprisonment. No achievement, either on earth or in heaven, no greatness pertaining to the world of name and form, is worth considering. The love of life is based on the love of the Self. All actions are done for the sake of the Self, not for external persons and things. “Not, verily, for the love of all is all dear, but for the love of the Self is all dear."—Brih. Up., II. 4. 5. All actions are done for the sake of the Self, not for external persons and things.

7. Change is the Quality of Untruth:

Change is the quality of untruth, and the Upanishads assert that Reality is Self-satisfied, Self-existent, non-dual, tranquil and utterly perfect. An appeal to the inwardness of consciousness expanded into limitlessness is the burden of the song of the Upanishads. In this respect the Upanishads are extremely mystic, if mysticism does not carry with it an idea of irrationalism or a madness of spirit. The transcendental mysticism of the Upanishads is not the effect of an emotional outburst, but a calm transcendence of intellect and reason through a development into the integral consciousness.

8. The Great Root of Life:

The Truth, “knowing which everything becomes known” is the subject of enquiry and the object of quest in the Upanishads. The Seers dived into the very depth of Existence and tasted the nature of the Limitless Life. They entered into the Root of the universe and the branches could easily realise their inner being through an investigation into the essential workings of the Great Root of Life. When the root is watered, the branches are automatically watered; when gold is known, all the ornaments also are known; when Truth is realised, everything is realised; for, Truth is One. Whatever system of philosophy may be derived from the Upanishads, the obvious truth goes without saying that they propound a theory that holds Reality to be indivisible, objectless and transcendent.

9. The Experience of the Jivanmukta:

The Jivanmukta experiences his being the lord of all, the knower of all, the enjoyer of everything. The whole existence belongs to him; the entire universe is his body. He neither commands anybody, nor is he commanded by anybody. He is the absolute witness of his own glory, without terms to express it. He seems to simultaneously sink deep into and float on the ocean of the essence of being, with the feeling “I alone am”, or “I am all”. He breaks the boundaries of consciousness and steps into the bosom of Infinity. At times he seems to have a consciousness of relativity as a faint remembrance brought about by unfinished individualistic experience.

10. The Liberated One has No Relation to the Universe:

If the Absolute does not have any external or internal relation to itself, the liberated one cannot have any such relation to the universe, because the distinction of the individual and the universe is negated in the Absolute. It is illogical to say, at the same time, that “liberation means Absolute-Experience” and that “the liberated soul is concerned with the work of redeeming others, and even on getting liberated, retains its individuality.” Relative activity and Absolute Being are not consistent with each other. If it is argued that both these are compatible, it is done at the expense of consistency. The Absolute has nothing second to it, and hence no desire and no action. Anything that falls short of the Absolute cannot be regarded as the state of Liberation.

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Next

11. The Network of Diverse Consciousness:

Continued

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