The Being of the Truth-Consciousness

Sri Aurobindo translates Taittiriya Upanishad, Brahmanandavalli, Chapter 5 (Part 1):  “Knowledge spreadeth the feast of sacrifice and knowledge spreadeth also the feast of works; all the gods offer adoration to him as to Brahman and the Elder of the Universe.  For if one worship Brahman as the knowledge and if one swerve not from it neither falter, then he casteth sin from him in this body and tasteth all desire.  And this Self of Knowledge is the soul in the body to the former one which was of Mind.”

The Knowledge-sheath represents a complete reversal of standpoint and method of action compared to the Mind-sheath.  Where mind works by building up from fragmentation, the supermind works from a view of the whole and the right relation of the parts.  It is a creative power that is not hampered by the limitations experienced by mind, life and body.

Sri M. P. Pandit notes:  “To realise the Truth of this Knowledge-being, the Vijnanamaya Purusha, in oneself is to transcend the limitations and falsehood of the mortal nature in the Ignorance.  In the words of Sri Aurobindo: ‘The mental man that we are is changed into the gnostic soul, the truth-conscious godhead, the vijnanamaya purusa.  Seated on that level of the hill of our ascension we are in a quite different plane from this material, this vital, this mental poise of the universal spirit, and with this change changes too all our view and experience of our soul-life and of the world around us.  We are born into a new soul-status and put on a new nature; for according to the status of the soul is the status of the Prakriti.  At each transition of the world-ascent, from matter to life, from life to mind, from mind bound to free intelligence, as the latent, half-manifested or already manifest soul rises to a higher and higher level of being, the nature also is elevated into a superior working, a wider consciousness, a vaster force and an intenser or larger range and joy of existence.  But the transition from the mind-self to the knowledge-self is the great and decisive transition in the Yoga.  It is the shaking off of the last hold on us of the cosmic ignorance and our firm foundation in the Truth of things, in a consciousness infinite and eternal and inviolable by obscurity, falsehood, suffering or error.’ (On Yoga, p. 542)”

Sri Aurobindo, The Upanishads,  Taittiriya Upanishad, Brahmanandavalli, pp.265-274, M. P. Pandit, Upanishads: Gateways of Knowledge, pp. 109-182