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It has gone on to explain that when an individual has achieved emancipation from all kinds of ego and is filled with noble thoughts, divine determination, sincere heart, desire less mind and an alert and vigilant Intellect he is worthy of the knowledge of the Vedanta and only to such a modest disciple does success come just as success had come to Lord Indra in the story that has been narrated in the third chapter of the Kenopanishad. Rather it can be said that only such a student can acquire the taste of Absolute Truth. According to the fourth chapter of the Kenopanishad, Moksha is the State of Perfection. Only when one attains moksha all time-space-causality comes to an end. The focus of this chapter is to realise that the Self which resides within our inner self is actually the All-self pervading everywhere. Only on realising the phenomenon of Moksha all delusions and sorrows ends from human life. As the chapter goes on with the discussion of the, 'Conditioned Brahman' it has said that when an individual reaches the state of detachment from all kind of unreal entities, he gradually attaches himself with that which is Real and attains the state of Self Perfection. An individual attains self perfection when he is able to control his mind and his thought processes. One who does not carry out meditation in absolute concentration he fails to reach the stage of self perfection. To control the mind and to regulate the thoughts of the mind one needs to surrender at the feet of the Divine Being. Ultimately when an individual achieves the sacred wealth of concentration, inner purification, and Lord's Grace, he is fit to enter the last lap of the Journey to the Self. It is at this stage alone, when an aspirant recognises himself to be nothing other than the Self. This section of the Upanishad taking cue from the third chapter has said that one who has the passionate eagerness for learning, humbleness and selflessness in his seeking and inexhaustible faith in the one's own success is believed to have attained the Indra-condition or the stage of Self Perfection. An important way to realise the Real Self is to practice meditation and dedication. When an individual practices devotion his inner self is illumined and very easily he is able to walk in the path of Absolute Truth. This section of the Kenopanishad has said that only when an individual meditates upon the All-Pervading Lord he is able to enjoy the love of the Lord and moves close to the Supreme Being and in the process is able to realise the atman or the True Self. Last but not the least when the fourth chapter of the Kenopanishad concentrates on the phenomenon of 'Self Perfection Technique' it says that austerity, restraint and dedication are important components of the Self Perfection Technique. It says that in order to tune up with the subtlest of the subtle Truth, an individual needs to follow the virtue of austerity, restraint and absolute dedication towards work. The Upanishad says that when ones life is devoid of all the three virtues there takes place all earthly troubles. According to the Upanishad one who is able to ward off all the temptations of the mind he is able to walk in the path of Truth and hence is able to experience the Absolute Bliss. This section of the Kenopanishad has said that austerity is physical and restraint is psychological. Gradually when the physical and the psychological entities of an individual is purified and ennobled it is expected that he will dedicate himself towards selfless work. It explains that one who has practiced both inner and outer austerity with perfect dedication, sincerity, honesty and faith he alone is fit for Karma and he alone can be called the Brahman. As he becomes the Brahman it can be said that in the due process he will be able to realise, understand and recognise his True Self. In fact it is better said that, 'to know Brahman is to be the Brahman'. Hence it can be concluded that the last chapter of the Kenopanishad is rich in nature because it has explained the concept of the Self and Supreme Being wonderfully. It has said that sometimes soul within the living beings is obscured by sadness because it loses its God-hood. At such a juncture it is the Sadguru of the souls which make them realise that God-hood is not lost it is present within the self in its pristine glory. The soul which is known as the Jiva believes the words of the Guru and later on tries to seek the God-hood all by himself. As he continues his quest finally he discovers that God-hood lies within himself as Himself and it can be said that with the knowledge of the Self he becomes the Self. In other words it can be said that the fourth chapter is known all the more on for focusing on the techniques of Self Perfection. It has said time and again that unless Self Perfection is attained by an individual he will not be able to experience the transcendental joy. |
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