September 15, 2026
There are two important truths demonstrated in a particular section of one Upanishad which are often ignored. One is that perhaps there is a gradual Realization. Another is, that whatever is meditated upon or realized as the Absolute, is Truth. This is accepted by the Indian devotee of God. For example, the sage Narada in his bhakti sutras describes forms of love which could be regarded as hate. You can love God if your relationship is hate! It sounds contradictory, but it is not. The idea being that love is some 'whole-souled relation with God'. In other words: love me or hate me, but don't ignore me. In the same way, I fear we are told that if you get into any one of these categories and expand it to the absolute degree, there is Enlightenment, because in the Absolute there are no distinctions.
Twenty-five plus infinity is equal to two-thousand plus infinity.The infinity is the most important factor here. Once the equation is stretched to infinity, there is no distinction between two infinities. Therefore, Infinite Love or Love Absolute is equal to Hate Absolute. In the same way, meditate upon the word as the Absolute. That means, in that meditation there is no movement of consciousness. That is the Absolute. But you ask: “Is there anything higher than this?” There is something within you that does not accept the word as the Absolute. At every step it seems that there is perfection. Once you have stabilized yourself in that perfection, you are looking around to see if there is something more.
The Sage Sanatkumara in this Upanishad then says, “All this seeking is based on the search for happiness. You have come to the teacher seeking that happiness - the happiness in which there is no trace of unhappiness and no restlessness, because it is not possible to lose it.” Where is that happiness? If you meditate upon the word as the absolute, you can have the same happiness. If you meditate upon the ego, the will or hope etc., as the Absolute, you will taste that happiness. But in all this there is duality: ' I am the object of meditation'. Beyond that is the abolition of this duality.
If I sit here and lick honey for the next hundred years, that taste of sweetness will eventually come to an end, but the sweetness of the honey itself never comes to an end, because the sweetness and honey are not two different things. They are one. That is bhuma, the infinite. That alone is Bliss and that alone is Peace.