In this essay written originally in Bengali, Sri Aurobindo highlights the subtle but important difference between the tamasic, rajasic and sattvic ego. He reminds us that just as pride has ego, in the same way humility also has ego; just as strength has ego, in the same way weakness also has ego.
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.
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 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”