Product Description

The first thing I would like to say to you is that I have chosen this Upanishad not to comment upon
it. Commentaries are already too many and they have not helped anyone. They may have harmed
many, they may have become hindrances to many, but they have not helped anyone. Commentaries
cannot help because commentaries are second rate. I am not going to comment on this Upanishad,
rather, on the contrary, I am going to respond to it. I will just echo and re-echo.
Really, whatsoever I say will belong basically to me. The Upanishad is just an excuse. Through it I
will explain myself – remember this. Whatsoever I have felt, whatsoever I have known and lived, I
would like to talk about it. I feel the same has been the case with the seers of the Upanishads. They
have known, they have lived, they have experienced the same truth. Their ways of expression may
be different – their language is very ancient; it has to be decoded again so that it becomes available
to you, to the contemporary mind. But whatsoever they have said, they have said the basic thing.
Whenever someone comes to be a void, whenever someone comes to be a nobody, this happens –
that which has happened to the seers of the Upanishads. Whenever you are not, the divine becomes
present; whenever you are, the divine is absent.
Your presence is the problem, your absence is the door. These RISHIS have become total
nobodies. We do not even know their names; we do not know who wrote these Upanishads, who
communicated them. They have not signed them. No photograph of them exists, no knowledge
about their lives. They have simply become absent. They have said whatsoever is true but just as
a vehicle. They have not been in any way involved in the expression. They have made themselves
completely absent so the message becomes totally present.