Bhagavan is a belief, and a logical belief in that sense. That there is a maker and a material is a very logical thing to conclude given order that one sees.
But to intimately know ishvara, is the goal of every bhakta.
This intimate knowledge is a possibility that vedanta shastra unfolds.
Its not presented as a possibility, its rather presented as the very goal of human birth.
That a human being has both a capacity to know, as well as a capacity to judge oneself, he judges and concludes oneself as a limited being. And there is a natural desire to be free, from ones own limitations.
Hence as a human being there is a capacity to know, and a capacity to judge, hence an opportunity , perhaps the only opportunity as we know, to free oneself, from repeated birth and janmas.
So it is in a human birth and so our parampara also says, that one has the possibility as a jiva to cross over the cycle of repeated births.
Now it is the mahavakya , that great sentence, that not only propounds the oneness of ishvara and jiva, but at the same time reveals who or what this ishvara is, and reveals at the same time the reality of oneself the jiva.
Oneself the jiva is always available as "I", I is self evident.
Jiva is atma, the self, and self is self evident.
Shastra or guru is not required to reveal oneself to oneself, as oneself is self evident.
However, to reveal ishvara, the maker and the material of the universe, definitely while one can accept the revelations of our shastras, that there is only one god, and that god is the cause, and the maker and material both, one has to come to the svarupa of ishvara, to gain the initimate knowledge of who this bhagavan is.
Kena upanisad in fact unfolds this reality in a direct manner, asking the very same question, as to who is bhagavan, by asking, who is the one who lights this mind, by whom or due to whom this prana functions,
" By whom commanded and directed does the mind go towards its objects? Commanded by whom does the life-force, the first (cause), move? At whose will do men utter speech? What power directs the eye and the ear?"
It is a question relating to bhagavan, the cause.
The answer is given in the subsequent verses,
" It is the ear of the ear, the mind of the mind, the speech of the speech, the life of the life, the eye of the eye."
Here the jiva, the atma, the consciosuness I is equated with bhagavan the cause of the world.
Within bhagavan, who is none but the self, there is no jagat, and there is no causation or product.
Jagat being mithya, the bhagavatvam of the self is also mithya.
So from the standpoint of all that is here, self is bhagavan.
So here by revealing self as bhagavan, both self ignorance is removed , at the same time, bhagavan ignorance is also removed.
Since self itself it the non dual bhagavan.
But to intimately know ishvara, is the goal of every bhakta.
This intimate knowledge is a possibility that vedanta shastra unfolds.
Its not presented as a possibility, its rather presented as the very goal of human birth.
That a human being has both a capacity to know, as well as a capacity to judge oneself, he judges and concludes oneself as a limited being. And there is a natural desire to be free, from ones own limitations.
Hence as a human being there is a capacity to know, and a capacity to judge, hence an opportunity , perhaps the only opportunity as we know, to free oneself, from repeated birth and janmas.
So it is in a human birth and so our parampara also says, that one has the possibility as a jiva to cross over the cycle of repeated births.
Now it is the mahavakya , that great sentence, that not only propounds the oneness of ishvara and jiva, but at the same time reveals who or what this ishvara is, and reveals at the same time the reality of oneself the jiva.
Oneself the jiva is always available as "I", I is self evident.
Jiva is atma, the self, and self is self evident.
Shastra or guru is not required to reveal oneself to oneself, as oneself is self evident.
However, to reveal ishvara, the maker and the material of the universe, definitely while one can accept the revelations of our shastras, that there is only one god, and that god is the cause, and the maker and material both, one has to come to the svarupa of ishvara, to gain the initimate knowledge of who this bhagavan is.
Kena upanisad in fact unfolds this reality in a direct manner, asking the very same question, as to who is bhagavan, by asking, who is the one who lights this mind, by whom or due to whom this prana functions,
" By whom commanded and directed does the mind go towards its objects? Commanded by whom does the life-force, the first (cause), move? At whose will do men utter speech? What power directs the eye and the ear?"
It is a question relating to bhagavan, the cause.
The answer is given in the subsequent verses,
" It is the ear of the ear, the mind of the mind, the speech of the speech, the life of the life, the eye of the eye."
Here the jiva, the atma, the consciosuness I is equated with bhagavan the cause of the world.
Within bhagavan, who is none but the self, there is no jagat, and there is no causation or product.
Jagat being mithya, the bhagavatvam of the self is also mithya.
So from the standpoint of all that is here, self is bhagavan.
So here by revealing self as bhagavan, both self ignorance is removed , at the same time, bhagavan ignorance is also removed.
Since self itself it the non dual bhagavan.
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