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Updated: May 31, 2025
"Good-will gives insight," and only he who has so conquered his personality that he has but one attitude of mind, that of good-will, toward all creatures, is possessed of divine insight, and is capable of distinguishing the true from the false. The supremely good man is, therefore, the wise man, the divine man, the enlightened seer, the knower of the Eternal.
Let no man try to find out what sound is, let him know the hearer. Let no man try to find out the tastes of food, let him know the knower of tastes. Let no man try to find out what action is, let him know the agent. Let no man try to find out what pleasure and pain are, let him know the knower of pleasure and pain.
The most peculiar and unique, perhaps, of all these categories is supposed to be the truth- relation, which connects parts of reality in pairs, making of one of them a knower, and of the other a thing known, yet which is itself contentless experientially, neither describable, explicable, nor reduceable to lower terms, and denotable only by uttering the name 'truth.
For to be a knower is to be the substrate of the quality of knowledge, and as the knowing Self is eternal, knowledge which is an essential quality of the Self is also eternal. With reference to this various flow of knowledge as due to the senses, it is spoken of as rising and setting, and the Self possesses the quality of an agent.
And as a man, driving in a chariot, might look at the two wheels without being touched by them, thus he will look at day and night, thus at good and evil deeds, and at all pairs, all correlative things, such as light and darkness, heat and cold. Being freed from good and freed from evil, he, the knower of Brahman, moves towards Brahman.
Thou art the Knower, thou art the Object to be known, thou art the highest abode. By thee is pervaded this universe, O thou of infinite form. Thou art Vayu, Yama, Agni, Varuna, Moon, Prajapati, and Grandsire. Obeisance be to thee a thousand times, and again and yet again obeisance to thee. Obeisance to thee in front, and also from behind.
"How far am I verified?" is the question which each kind of union and each kind of separation asks us here, so as good pragmatists we have to turn our face towards experience, towards 'facts. Absolute oneness remains, but only as an hypothesis, and that hypothesis is reduced nowadays to that of an omniscient knower who sees all things without exception as forming one single systematic fact.
The perception or sensation which thus arises is entirely subjective, a function of the knower merely, and in no way a copy of the external movement. The properties light, color, and sound, which we believe to be without us, are merely internal phenomena dependent on outer and inner motions, but with no resemblance to them.
When he has departed there is no more consciousness. And in the end we have 'whereby should he know the knower'; where we again recognise the knowing subject, i.e. the individual soul, not the Lord. We thus conclude that the whole text is meant to set forth the soul as held by the Sankhyas. But in the beginning there is a clause, viz.
There is more in directing a ship on the ocean than in standing watches and ordering men to pull and haul. They are pawns, and the two officers are pieces, with which Captain West plays the game against sea, and wind, and season, and ocean current. He is the knower. They are his tongue, by which he makes his knowledge articulate. A bad night equally bad for the Elsinore and for me.
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