In this part 3 of our ongoing series, the focus is on verses 6-8 of Isha Upanishad. We are reminded that it is the Brahman that is the origin, the end and the container of the things; creating, he indwells the forms of his manifestation, enjoys variously his thousand abodes. He is the One, the same everywhere. And if each individual formation behaves and acts as if it is a separate entity, different from others, it is because it is clouded in its outer consciousness, it has temporarily lost touch with the unifying knowledge and consciousness at its back—that which sustains it as well as it does all the rest in a common extension.
We feature a very special essay by Sri Aurobindo from his Bande Mataram writings in which he writes about the birth and growth of Indian nationalism invoking the advent and avatāric work of Sri Krishna. The selection of this piece is most appropriate since this month we also celebrate Krishna Janmashtami.
This three-part essay was first published on August 15, 1950 in Mother India. It presents a remarkable overview of various world-forces that were at play around the time of India’s independence, and highlights the significance of the date August 15, heralding a new direction for the world and humanity.
In this part, we learn the inner meaning of why August 15, a date of momentous implications for the values of civilisation has been chosen by India to celebrate her independence. Amal Kiran reminds us that behind the conscious thought of individuals there is the working of that invisible yet potent being which is the national soul or genius.
Amal Kiran helps us contemplate on how befitting it is that the Independence Day of a country whose chief glory has been God-realisation should coincide with the occasion of Sri Aurobindo’s birth. It would be purblind on our part to miss a signal so pregnant with meaning and fail to see our future bound up with Sri Aurobindo’s presence—our future of true self-growth political as well as cultural and of leadership among the nations on the path of human evolution towards Godhead.
In this part, the author focuses on the first 4 verses of Isha Upanishad. He reminds that this Upanishad addresses itself to the question of world-existence, the problem of harmonising human life and activity with the Reality of Immutable Brahman. The solution it finds is one of the most remarkable found by the ancient Indian mind.
In this six-part series, we present an essay by M.P. Pandit which summarises some of Sri Aurobindo’s commentaries on the Isha Upanishad. The first introductory part highlights Sri Aurobindo’s comments on translating the Upanishads, and the errors made by Max Muller and other Indologists who fail to capture the spirit of the scripture because they lack the inner vision of the Truth expressed in scripture.
CONTINUED FROM PART 3 Furthering the Evolutionary Transition Therefore whether at the present moment the manifestation of the supramental Truth …
Sri Aurobindo’s love of man and earth is a love of God in man and earth, or rather of God as man and earth. That he did not develop it but was born with it, will be amply illustrated and confirmed by his writings, prose and poetical. No greater lover of man has ever been born, – of the entire being of man, and not only of his soul; and no greater prophet of man’s divine destiny.
A dizzy height of lyrical magnificence is reached in the ‘Rose of God’, the crest-jewel of Sri Aurobindo’s shorter mystical poems, the iridescent Mantra of supra-mental transformation. His love of man and earth attains here a depth and concentrated intensity of expression which makes the poem at once an invocation and a revelation, a prayer, a prophecy and a promise.
Sri Aurobindo’s love for man and earth is not humanism, idealistic or realistic; it is not an outcome of an emotional or imaginative idealism, nor an overflow from the widened heart of Spirit-touched sainthood. It is more than compassion and more than even the spiritual emotion born of inner identity. It is a beatific blossom of a complete and constant identification with the Divine who is everywhere, in Matter and Life as much as in the silent Spirit; and it is this union and identification that makes Sri Aurobindo declare in the inspired strain of the Vedic Rishis, “Matter is Brahman”