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 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”
In this concluding part of the 15-part series, the author summarises the inner evolution of Indian national consciousness of which the political idea of nationalism is only a small part. He reminds us that the future course of Indian nationhood lies in spiritualising all the outer aims and activities including science, art, literature, politics and socio-economic organisation.
Continuing with the analysis presented earlier, in this part the author argues that Indian national consciousness must arrive at a deeper subjectivity and make spirituality the sole principle of its new effort if India is to be true to her age-long endeavour and render to the world the gift of her spiritual knowledge and her means for the spiritualisation of life to the whole race.