Lessons on the Upanishads :1-4. Swami Krishnananda.

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Thursday,  18 May,  2023. 06:30.

Chapter 1: Introduction to the Upanishads 4.

Post-4.

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The reality of things is what we are after; unrealities do not attract us. That which perpetually changes and escapes the grasp of our comprehension cannot be considered as real because of the fact of its passing constantly into something else. When we say that things are changing, we actually mean that one condition is passing into something else; one situation gives way to another situation. Why should this be at all? Where is the necessity for things to change and transform themselves? There is also a dissatisfaction with everything in its own self. We would like to transform ourselves into something else. It is not that things are changing only outwardly; we are changing inwardly. There is psychological change, together with physical and natural change. So, the transitoriness of things—the changeful character of everything in the world, including our own selves as perceivers of change—suggests the fact that we seem to be moving towards something which is not available at the present moment.

Movement is always in some direction, and there is no movement without a purpose. So there must be a purpose in the movement of nature, in even the historical transformations that take place in human society and in the world as a whole. There must be a destination behind this movement. If we move, we are moving in some direction, towards some destination. There must be some destination towards which the whole cosmos is moving in the process of evolution.

We are all well acquainted with the doctrine known as the evolutionary process, which is highlighted these days in the modern world. We have heard that there is a gradual rise of the organisms of life from the material state of inanimate existence to the plant or the vegetable state, to the animal condition of instinct and to the human level. If evolution has stopped with man, there would be no asking by man for anything further. We would be totally satisfied as human beings.

Man is not the perfection of things. Though many a time it is said that we have reached the apex of evolution, we have not reached that state. As there was dissatisfaction with the lower stages—such as the animal, etc., which gave rise to the upper level of human psyche, human understanding—there also seems to be a higher state than the human level, but for which nobody would be dissatisfied in this world. Everything is fine in this world. As I began by saying, there is a dissatisfaction with everything at the human level. That means we are also growing towards a higher state.

Where is it that we are going to? Man has to become superman. Animal man has become Homo sapiens; humanity is rising up. Animals mind their own business; they do not care for the world. They need only their grub, and the survival instinct is predominant in them. But the human being has reached a state today where he has animal instincts of survival—intense selfishness—but he also has a cognition of a new value emergent in life, which is consideration for the world outside also. Animals do not care for the world outside, but man has risen to a level where he feels it is necessary to care for the welfare of people outside, of the world as a whole. 

Even then it is not satisfying, because one day humanity itself will be shaken from its very roots if nature is against the continuance of human existence. There can be an epidemic, there can be a cataclysm, there can be an earthquake, there can be a war, there can be anything; it will break down everything. The earth can even be struck by a meteor. What will happen to our humanitarian outlook? No guarantee is given to us by the planets that they will maintain their position. That is to say, there is something which is pulling the entire cosmos towards itself. Animal becomes man, man becomes superman, superman becomes Godman, and even Godman is not the final stage because, after all, there is manhood, humanity, individuality and isolation persistent even in what we may call a Godman.

The recognition of a spiritual background behind the transitory phenomena of life is actually the object of worship. This is known as the divinities, or gods, who are adumbrated in the Veda Samhitas. Everywhere there are gods. We can worship a tree, we can worship a stone, we can worship a river, we can worship a mountain, we can worship the sun, the moon, the stars. Anything is okay as an object of worship because behind this emblem of an outward form of things in this world, there is a divinity masquerading as these forms.

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To be continued

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