This is the first part, the first lesson of this Upanishad, so you keep in mind this idea of this Upanishad, it tells you the right method of enjoying this universe, it not only tells you how to enjoy this house but the whole universe. You can enjoy the whole universe, you can possess the whole universe but the method of possessing is give up your smallness and be as wide as the wide universe, you see the Lord inhabiting there and residing there; you will have utter enjoyment that is the promise given by the Upanishad. It reveals to you how to really enjoy, it reveals the right method. This is the first part of enjoyment. Second part of enjoyment is that this is Lord for whom the whole world is inhabitation is your own self.
Even the world is your own self; you are Lord that is why this world and you are one with sarvam, with everybody and everything. This is the second revelation, the second statement of the Upanishad, which is very important. Now when you know that there is a Lord that by renouncing yourself you can enjoy the Lord that you yourself are the Lord, Lord is also yourself that yourself is everywhere and the whole world is yourself. You understand the identical, identical means everything is one. The whole world is one, everything is one, the Lord is one, there is only one reality, identical reality. This knowledge is called vidhya, identical knowledge. The word vidhya means knowledge and knowledge means what, knowledge is arriving at this experience is as when we come to the field of intuition. You experience everything that is one Lord yourself world and everything in the world is one self this experience is the definition of the word knowledge what is knowledge. Whenever we use the word knowledge truly speaking knowledge means only this, to know that this is flower is not knowledge to know that this knowledge is myself this flower is the Lord this flower has a self which is the self everywhere and I know this by experience then that is called knowledge. When I know that this is only a flower and this is the leaf and this is the cloth, what is happening? You see diversity, not oneness but you see diversity. The seeing of diversity is ignorance, is absence of knowledge. When you see divisions, you are living in ignorance. But it says that diversity is also to be seen; you should not be blind and so say no, no, there is no diversity. The diversity is also to be seen but see the diversity as identical; it’s a miracle that you have to see. You see diversity and yet all this is one. When you see both, the knowledge of diversity and the knowledge of oneness, when you see both together then you attain to immortality, − amritam. So long as you see only diversity, it is mrityu, it is death but when you see the diversity as one, as identical, it's double. It’s not absence of diversity; you are not blind to diversity. When you see diversity as one, the one as diverse and see the identical everywhere that is the true knowledge and that is the state of immortality. And when you have this knowledge there is no delusion and there is no shoka, no sorrow, no mohah, no delusion, no grief, no sorrow. And then it says that when you are in ignorance, you are bound to be born again and again. The Rishi has discovered that you are born now; you do not know that you were born earlier; you do not know that you will be born again. But says that if you only remain in the knowledge of diversity, you are bound to be born again and again, as long as you remain there and when you are born again, you are in the time in the state of mohah and shokha, you are in the state of delusion and the state of sorrow. But when you see diversity as one and one as diversity then you will be asumbhuti, you will be beyond birth, afterwards even if you are born you are above the birth, you are not bound to be born, you can control. If you want to be born, you are born; you are not obliged to be born. But as long as you see diversity, you are obliged to be born again and again, you can't escape it. Then it says, this is the truth but this truth is hidden, satsaya mukham apahitam, this is the truth which is veiled we do not know. Therefore, now comes the prayer, ‘Oh! growing sun’ that is to say, ‘Oh! growing knowledge, pushan, knowledge which grows on and on, remove this veil. Tad, that one, you remove that veil, so it gives you the method. You should grow in knowledge, when you grow in knowledge there will be a great help you are given. This is also a promise as you grow in knowledge, help would be given to you by which the veil will be removed and you'll be able to see the light and the truth in its full splendour. And if you want to further help, the Rishi says that I give you further help, there is in you a fire. In every one of us there is fire, there is aspiration.