The Brihadaranyaka Upanishad - Ch-1. Second Brahmana, The Creation of the Universe. : 13.6 Swami Krishnananda.

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Sunday, September 05, 2021. 9:45. PM.
Chapter - I :
SECOND BRAHMANA : 
13. THE CREATION OF THE UNIVERSE-6.
Mantram-6. 
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Mantram-6.

"so׳kāmayata, bhūyasā yajñena bhūyo yajeyeti; so׳śrāmyat, sa tapo׳tapyata: tasya śrāntasya taptasya yaśo vīryam udakrāmat. prāṇā vai yaśo vīryam; tat prāṇeṣūtkrānteṣu śarīraṁ śvayitum adhriyata, tasya śarīra eva mana āsīt."

This passage simply repeats what has been told earlier, in a different way. He Willed: "May I sacrifice myself in more and more multifarious forms. May I become the many. Let me sacrifice myself in every form." The sacrifice of Consciousness in form is the creation of the universe. "May I do this act more and more, in greater intensity, in further diversity?" By that Will to become many, He got exhausted, as it were. Then, He concentrated Himself on the very Act. 

The Will to create is the concentrating activity of Consciousness, and when the Creative Will becomes successful in projecting a world outside in space and in time, and when that which is projected becomes something other than one's own Self, that becomes divested of Self; the object is bereft of Self. Well; even if the object is bereft of Self, it assumes a self, it becomes a secondary self when one is intent upon that object. Thus was, perhaps, the case at the beginning of creation when, though the universe that was externalised was bereft of the Consciousness which is of God, it assumed a consciousness in the secondary manner; it became a secondary self of the Supreme Being, because the mind of the Supreme Being was there.

It is, as it were, the Cosmic Mind contemplated its own Self in the object which is created, namely, the universe. So, the universe assumed a life. There is activity, energy, force and vitality in everything in the universe. That is because of the projection of the Cosmic Mind into this matter, which is the externalised form in space and in time. This happens in every form of perception involving emotion. 

An emotion is a form of concentration of consciousness on a particular object, and when that concentration is affected, the self moves to the object and enlivens the object in a particular manner. Then, because of the enlivenment, it becomes a part of itself; the secondary self does it become. As the individual object becomes a secondary self of an individual subject by way of emotional movement of self towards the object, so did it happen originally, also. The Cosmic Consciousness contemplated on the cosmic externality, which we call Prak?iti, and thus the universe assumed life, as if it is consciousness itself, just as the body assumes a form of consciousness. 

Our body has life, no doubt. We can feel sensations throughout the body, but the body has no life, really. The corpse has no consciousness, it has no life, no sensation, though it is a body, still. The features of the living body can be seen in a corpse, also. But, what happened to the life? This shows that the body is not the living principle, but it assumed the character of a living principle on account of the animation conducted to it by another principle altogether. Likewise, is the energy of this universe. 

There is nothing substantial in this universe which is mere emptiness, a hollow, like a balloon: it looks big, but there is nothing inside, though it assumes a reality due to an impregnation by Consciousness which has been responsible for the creation. By a symbolic transference of process, as it happens in an individual case, the Cosmic Act is described in the Upanis?had that the universe assumed life, on account of the animation of it by the Cosmic Mind.

Mantram-6. Ends

Next -Mantram-7.


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