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There are Paths, arranged in order, that traverse the Cosmos, and Principles that govern it. These have been fashioned in their origin by Matarishwan and do not obey the caprice of some whimsical God.
It is a Vedic epithet of the God Vayu, who, representing the divine principle in the Life-energy, Prana, extends 1 Unmoving, the One is swifter than the mind. In it Matarishvan places action. It moves. It moves not. Here, it signifies the divine Life-power that presides in all forms of cosmic activity. If this accentuation is disregarded, we may take it as the singular apas, work, action.
Shankara, however, renders it by the plural, works. The difficulty only arises because the true Vedic sense of the word had been forgotten and it came to be taken as referring to the fourth of the five elemental states of Matter, the liquid. Such a reference would be entirely irrelevant to the context.
But the Waters, otherwise called the seven streams or the seven fostering Cows, are the Vedic symbol for the seven cosmic principles and their activities, three inferior, the physical, vital and mental, four superior, the divine Truth, the divine Bliss, the divine Will and Consciousness, and the divine Being.
On this conception also is founded the ancient idea of the seven worlds in each of which the seven principles are separately active by their various harmonies. This is, obviously, the right significance of the word in the Upanishad. Verse 5 uses paradox to reconcile certain terms that appear as irreconcilable opposites.
The one that moves is the Active Brahman reflected in the Manifestation by its Maya. The one that moves not is the silent, passive Brahman, the Ground, the Transcendent Being. It is near, because the Ground is always there; it is far, because not even the Gods reach its farthest shores.
As the essence of all that exists, as the soul of all beings, it is inside every unit in creation. It is outside its creation in the sense that the one who lives in the house is different from the house.
But he who sees everywhere the Self in all existences and all existences in the Self, shrinks not thereafter from aught. He in whom it is the Self-Being that has become all existences that are Becomings, for he has the perfect knowledge, how shall he be deluded, whence shall he have grief who sees everywhere oneness?
Once such a perception becomes a living fact, a direct apprehension, no scope is left for any jugupsa, shrinking away from anything. Usually, one avoids certain things that appear as foreign matter, as things harmful to it. But if Brahman alone is perceived everywhere, there is nothing to run away from. And yet there are falsehoods that must be rejected on the Way. Rejection, one must understand, is strength that comes from clarity of perception in the being.
Jugupsa or shrinking is a weakness born of a misplaced perception. Uttarakhand Open University Indian Writing in English and in English Translation MAEL He in whom it is the Self-Being that has become all existences that are Becomings: While the earlier verse described the perfect state of being in the universe, verse 7 hints to a state of greater attainment, of being one with the Lord, being just as He is.
Not just Atman everywhere and everything in the Atman, but being the Atman and watching all beings arising from oneself is demanded. Nothing short of this can be described as the perfect Unitive Consciousness. Only on attaining such a state, delusion and sorrow moha and shoka come to an end, not before. Verse 8, the first of the sub-movements, gives a detailed account of the Real and establishes Its essential identity with the Creation.
The Seer, the Thinker, the One who becomes everywhere, the Self-existent has ordered objects perfectly according to their nature from years sempiternal. This is His omnipresence and also the supreme sacrifice of the Purusha spoken of in the Purusha-Sukta.
The verse goes on to list further many other attributes of the Being, who in the last analysis remains beyond all attributes.
He is effulgent shukram , a being of light. It is said elsewherethat a thousand suns reveal no more than a toe of this Being. He is formless akaayam : the various forms are creations of Nature, and though He consents to fill them they are not His.
He is Perfect, without a trace of imperfection avranam. All imperfections belong to the workings of Nature and are undulations of an everevolving Path. The Being, even while present as Essence in the workings of Nature, is ever beyond all manifestation.
He is without sinews asnaviram , because sinews are structured in the body and He is bodiless. He is pure shuddham and unpierced by evil apaapviddham , because desire, disharmony and darkness are part of the functioning of Nature, not of the Essence.
He is the Seer kavih. His is the Vision, and Manifestation is merely a working out of that Vision.
On a lesser note, He is also the Thinker manishi , who knows the parts and orders their arrangement in a larger harmony. He is paribhuh, the One who becomes everywhere: all is the becoming of his Essence. He is swayambhuh, the Self-existent: there is neither cause nor process of his Being. He just Is. It is He who has ordered objects perfectly arthan vyadadhat according to their nature yaathatathyatah from years sempiternal shashwatibhyah samabhyah.
Everything is perfectly situated where it should have been in the cosmic Harmony. The distortions of a partial process that appear as evil and imperfection do thus appear to a partial seeing but disappear in the Wholeness as harsh notes do in the rising crescendo of a cosmic Symphony.
Into a blind darkness they enter who follow after the Ignorance, they as if into a greater darkness who devote themselves to the Knowledge alone. Other, verily, it is said, is that which comes by the Knowledge, other that which comes by the Ignorance; this is the lore we have received from the wise who revealed That to our understanding.
He who knows That as both in one, the Knowledge and the Ignorance, by the Ignorance crosses beyond death and by the Knowledge enjoys Immortality. It is a unitive consciousness which perceives the One as the fundamental Reality, sees the One everywhere and everything in the One. However, the Upanishad warns that an exclusive devotion to Knowledge vidya has its own danger. It might lead to a state where the world, the manifestation appears as unreal, a false superimposition on the Real, or it may even disappear completely from consciousness.
Two examples come to mind: the one of the great Shakaracharya who propagated the view that Brahman alone was real and the world a total falsity brahmasatyam jaganmithya ; and the other of Chaitanya Mahaprabhu who in his God-ecstasy walked into the sea and died.
Vidya is the realm of supreme Light, not of darkness, but it could be as deadly as the darkness of Ignorance. Too much of light can also blind the eye. Avidya is knowing the Prakriti, the Many, the manifestation. This avidya is our everyday knowledge and we are only too familiar with it. It is a fragmentary consciousness, born essentially from division. Such a consciousness is at the root of all the chaos in the world. The many branches of knowledge — science, sociology, economics…, and the many theories, schools and approaches — Marxism, Feminism, Freudianism… only go to further propagate this realm of endless conflict, division and chaos.
This is the realm not only of utter darkness but also of an incapacitating blindness andhamtamah. An exclusive following after the ways of the world, to a complete denial of the existence of God, the One, inevitably leads to this realm. Both the ways are available to man, and both lead to different results, as has been taught by men who knew verse Other, indeed, they say, than knowledge!
Death is the most fundamental reality of cosmic existence. Every thing, every form, every house that Nature creates ends in dissolution. Death is not only of the gross material body, the physical frame, but also of the subtlest of forms, the ego. Death is the primal Fear, the mother of all others.
By the knowledge of many, the Upanishad tells, one crosses beyond death. Krishnamurti points out that our everyday relationship with objects, ideas and people is the mirror in which we discover what we truly are. It is in interaction with the many that we discover love and compassion, find out that which connects us together.
In love and compassion we realise a fundamental unity connecting all life and come to see that all differences are utterly superficial. Not only a queen and a beggar-woman but also a mother-monkey undergoes the same sorrow and pain at the death of their baby. They are one mother, their sorrow is one.
Seeing an everlasting continuity of life, as love, as sorrow, even as its various forms disappear, one crosses over the fear of death avidyaya mrityum tirtva. Making the most fundamental discovery about oneself that one is the Purusha, the Atman, ever beyond the Phenomenon, one partakes of the immortality of the Being vidyayaamritamashnute.
Into a blind darkness they enter who follow after the Non- Birth, they as if into a greater darkness who devote themselves to the Birth alone.
Other, verily, it is said, is that which comes by the Birth, other that which comes by the Non-Birth; this is the lore we have received from the wise who revealed That to our understanding. He who knows That as both in one, the Birth and the dissolution of Birth, by the dissolution crosses beyond death and by the Birth enjoys Immortality.
Of the two, one eats the sweet fruits of the tree while the other watches his companion but does not eat anything. The bird eating the fruits is the soul descended into the cycles of birth and enjoying the sweet and bitter results of karmic chain.
The other who does not eat symbolises the condition of silent Brahman, watching but not participating in the creation. Other, indeed —they say —than origin! It is therefore often referred to in the neuter gender as That.