You are never going to get a specific thought form , wherein you will get brahman knowledge.
Brahman knowledge only happens through shAstras methodology or prakriyas delivering a mahavakya which creates the brahmAkara vrtti.
So this brahmAkAra vrtti can in fact be created by taking up any specific daily experience set of thoughts that one gets, which is what is pointed out in kenopanisad when it is said "pratibodha viditam matam". So one doesnt have to wait for a specific vrtti for atma gnana, whereas one has to recognise here and now as one understand these words, that atma is the reality of every vrtti, the knower as well as the known object.
Now how to recognise is again, purely by using the upanisad as a pramana, and not via any specific experience, so one has to recall and bring back the words of the upanisad, and what it says about brahman, atman and the oneness of atman and brahman.
When you take any vrtti, atman is first of all understood to be A. the knower of the vrtti.
The second step is to see that this knower of the vrtti, who is chaitanya svarupa, is a limitless entity that is not space wise separate from any vrtti.
Suppose I say "space IS", and I am the knower of space. When I say space "is" and I am the knower of space, the knower of space and the space "thought" cannot be separate from each other in terms of space. Simply because knower, atman is not an object in space. Only an object in space is separate from other objects in space. This shakes up our false notions about the self.
And when shAstra says atman is satyam gnanam anantham, the word anantham makes it clear that atman is the reality of all the three "knower, known and knowledge".
Hence w.r.t any thought using the shastra pramana, one can recognize the atman as the adhistAnam, the bedrock, in this case a changless conscious bedrock upon which the thought form bases its existence.
This very same atman, the conscious bedrock serves as the knower of the thought form, and at the same time serves as the reality of the object of thought as well.
So the knower, known and knowledge all 3 base their existence upon the self which is otherwise known as brahman.
In any thought form, I do not change,The reality of the thought I am, the thought being a name and form alone. A subtle matter form.
The object being a gross matter form.
The knower being a status w,r,t the mind.
You reconize the triad of knower, known and knowledge as purely name, form or function and role having no existence of their own, no existence other than atma. Atma is like gold and various ornaments are the form,
Brahman knowledge only happens through shAstras methodology or prakriyas delivering a mahavakya which creates the brahmAkara vrtti.
So this brahmAkAra vrtti can in fact be created by taking up any specific daily experience set of thoughts that one gets, which is what is pointed out in kenopanisad when it is said "pratibodha viditam matam". So one doesnt have to wait for a specific vrtti for atma gnana, whereas one has to recognise here and now as one understand these words, that atma is the reality of every vrtti, the knower as well as the known object.
Now how to recognise is again, purely by using the upanisad as a pramana, and not via any specific experience, so one has to recall and bring back the words of the upanisad, and what it says about brahman, atman and the oneness of atman and brahman.
When you take any vrtti, atman is first of all understood to be A. the knower of the vrtti.
The second step is to see that this knower of the vrtti, who is chaitanya svarupa, is a limitless entity that is not space wise separate from any vrtti.
Suppose I say "space IS", and I am the knower of space. When I say space "is" and I am the knower of space, the knower of space and the space "thought" cannot be separate from each other in terms of space. Simply because knower, atman is not an object in space. Only an object in space is separate from other objects in space. This shakes up our false notions about the self.
And when shAstra says atman is satyam gnanam anantham, the word anantham makes it clear that atman is the reality of all the three "knower, known and knowledge".
Hence w.r.t any thought using the shastra pramana, one can recognize the atman as the adhistAnam, the bedrock, in this case a changless conscious bedrock upon which the thought form bases its existence.
This very same atman, the conscious bedrock serves as the knower of the thought form, and at the same time serves as the reality of the object of thought as well.
So the knower, known and knowledge all 3 base their existence upon the self which is otherwise known as brahman.
In any thought form, I do not change,The reality of the thought I am, the thought being a name and form alone. A subtle matter form.
The object being a gross matter form.
The knower being a status w,r,t the mind.
You reconize the triad of knower, known and knowledge as purely name, form or function and role having no existence of their own, no existence other than atma. Atma is like gold and various ornaments are the form,
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