Page 1 - February-2026

Kaöhopaniñad – 46

SWAMI TEJOMAYANANDA

he knowledge of an object is gained in two stages – one is
Tthe acceptance of the existence of the object with deep
conviction and faith – çraddhä. The second stage is that of a proper
enquiry, using valid means of knowledge and a guide, a teacher.
And these are required much more in the case of knowledge of
the Self, because it is not an object of perception. That’s why the
first advice is to accept with çraddhä. But one must not stop there;
one must search and find the truth of it. Let us see the next mantra.

AStITyevaeplBxVyStÅvÉaven cae=Éyae>,
AStITyevaeplBxSy tÅvÉav> àsIdit. 13.
astéty-evopalabdhavyas-tattva-bhävena co’bhayoù,
astéty-evopalabdhasya tattva-bhävaù prasédati. (13)

Firstly, it should be accepted that this parabrahma-tattva (as the
origin of this world)/ätma-tattva (as the dåañöä) exists – asti iti eva
upalabdhavyaù. Upalabdhavyaù means jïätavyaù (to be known)
and svékåtavyaù (to be accepted). I may not know it, but I believe
what the çästras and the Guru have said. And after accepting this,
it should be realized in its true essence – tattva-bhävena ca
upalabdhavyaù. These two things (ubhayoù) are essential for the
seeker. One who believes the Guru and vedänta-väkya and accepts
that it is there (asti), finds the essence of the Truth illumined –
tattvabhävaù prasédati (prakäçitaù bhavati). The essence of Truth
becomes manifest to him.

Our vedäntika teachers tell a very interesting story about these
two stages. In fact, it is quite well known. There were ten, not so
intelligent, students of a teacher. Once they went on a picnic.

Tapovan Prasad 19 February 2026