The nature of the Self is not in any way connected with the processes or the results of action that takes the Self to be limited, impure and diverse. Knowledge pertains to the essential nature of the Self. Knowledge neither creates nor modifies nor obtains nor purifies the Self, because the relationship between knowledge and the Self is not one and doing. All the Upanishads exhaust themselves in ascertaining the fundamental characteristics of the Self. The Mantras of the Isavasyopanishad negate the conception which the Mimamsakas have of the Self, and assert that the true Self is secondless, non-doer, non-enjoyer, pure and ever untainted by sin.
There in no book in the whole world that is so thrilling, soul-stirring, and inspiring as the Upanishad. The philosophy taught by the Upanishads has been the source of solace for many both in the East and the West. The human intellect has not been able to conceive of anything more noble and sublime in the history of the world than the teachings of the Upanishads.
They are rich in profound philosophical thought. They are regarded as the very acme of philosophical thought. Their intrinsic value is very great. There is dept of meaning in the verses. The language is beautiful. The Upanishads have undoubtedly exercised and will continue to exercise a considerable influence on the religions and philosophies of the world. They present a view of reality which could certainly satisfy the scientific, the philosophic, as well as the religious aspirations of man.
This book contains the discourses given by Sri Swami Krishnanandaji Maharaj on Isavasya, Kena and Katha Upanishads.
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Brahma Sutras (85)
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