The Brihadaranyaka Upanishad - Ch-1. THIRD BRAHMANA : Chapter-1.THE SUPERIORITY OF THE VITAL FORCE AMONG ALL FUNCTIONS -10. Swami Krishnananda.

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GURU PURNIMA  AT CHINMAYA MISSION.

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Thursday, November 11, 2021. 8:00. PM.

The Brihadaranyaka Upanishad - Swami Krishnananda.

Chapter - I : THIRD BRAHMANA : 

Chapter-1.THE SUPERIORITY OF THE VITAL FORCE AMONG ALL FUNCTIONS -10. 

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10. sā vā eṣā devataitāsāṁ devatānām pāpmānam mṛtyum apahatya, yatrāsāṁ diśām antaḥ, tad gamayāṁcakāra, tad āsāṁ pāmano vinyadadhāt, tasmān na janam iyāt, nāntam iyāt, net pāpmānam mṛtyum anvavāyānῑti.


This, again, is a passage very symbolic. Its literal meaning is that this Prāṇa, the moment it took up the charge of the senses, the moment the senses surrendered themselves to this Prāṇa, the evil of the senses was driven out of the kingdom of reality. Evil was exterminated; it was asked to quit the kingdom of truth, and it was driven to the farthest corner of a distance. 


And, the Upaniṣhad tells us not to go to that place where the evil has been driven. That is outside the realm of reality, do not move, because within the realm of reality desire cannot function, evil cannot be, death cannot operate. And, inasmuch as evil has been driven out of the kingdom of reality, do not desire to go out of this kingdom into that corner of the realm where the evil has been dispersed or thrown off, which means that the senses should not perform the forbidden act of supererogating to themselves the function which does not really belong to them, but which really belongs to a higher reality, due to whose presence alone are they able to function at all. 


The mistake committed by every individual is the forgetfulness of the role that is played by forces which are transcendent, and that is the reason why there is the element of egoism predominating in the individual. It is like one taking hold of the property of another and driving the owner out by saying, 'I am the owner'. The tenants are the senses; the owner is the deity of each sense. But the tenants have taken hold of the entire organisation and administration of the realm which really belongs to the deities.


The deities, again, are subtle individuals, and they, too, have to function in the context of another superior existence. In the Kena Upaniṣhad we are told that even the gods can go wrong, as human beings can. And, in the story that is given in the Kena Upaniṣhad, we are instructed that even the gods had the pride of having won victory over the demons, not knowing that they were helped by another power of which they had no knowledge, of which they had no vision at all.


So, the Mantra here cited tells us that evil is there where reality is not, and where reality is, evil cannot be. So the clinging of the senses to unreal phantoms is the cause of the evil operating through them, and thus desire is nothing but desire for the unreal. It cannot be a desire for the real. If it is a desire for the real, it cannot bind. So, go not to that realm where the unreal rules in suzertainty but be within the realm of reality; which means to say that outside reality, nothing can be. And so, all desire is a phantasmagoria that arises in the mind for things which do not exist.


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NEXT : 11- sā vā eṣā devataitāsāṁ devatānām pāpmānam mṛtyum apahatya athainā mṛtyum atyavahat. = Gone above the fear of death are the senses when they took refuge in the Maha-Prāṇa.


To be continued .....



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