Introduction to the Upanishads : 6. Swami Krishnananda.

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Sunday, June 12, 2022. 21:00.

Post-6.

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The other is incapacity to fix itself on anything for a long time. You try to think of something for a long time, continuously – let us see what happens. Go on looking at this tree and thinking this tree only and nothing else, after a few minutes you will think of another tree nearby. You will think of the mountain in front. You will look at the river; you will look at all the buildings, and people moving about. Distraction is another malady of the mind. How will consciousness rest itself in its pure subjectivity which is the Atman if this fickleness continues for a long time and then makes it impossible for one to be aware of anything other than what it outside?

But there is a greater danger, namely, the inability to know why this discipline is to be undergone at all. What for is all this study, Sir, finally? What do I gain? You bring a business mentality once again – what do I gain by way of profit? The mind of the human being is made in such a way that it will not undertake any kind of work, project or activity unless it is told that something will follow. This is exactly what the Bhagavadgita has condemned – you should not expect anything to follow from the pure subjectivity aspect of the work because that which follows, as it were, is a futurity which you are trying to inject into the presence. You are creating a conflict between the present and the future. Naturally there is a difference between the present and the future when you think of the future possibility of the attainment or obtaining an objective far ahead in time as a fruit accruing to the work that you are at this moment doing at the present. But the Atman is a present, it is not a future.

The reason or the rationale behind this study, this activity, is something beyond reason itself. The reason behind the need for study for the nature of the nature of the Atman – you have to say this reason is super-rational. What can be more important than your own self? Is any burden of material value superior to your own existence? Has the world any meaning minus you? Let your existence be isolated completely. You will find that the world will stand as a series of zeros or ciphers unless there is a single stroke of a figure that makes sense and which is the Atman who does things.

There is a screen covering the consciousness of this pure subjectivity in oneself – that screen is called Avarana, the third defect of the mind. Dross – physical impurity, is removed by Karma Yoga or performance of unselfish action. The fickleness of the mind is subdued by Upasana or devout worship. And Avanara or the veil is removed by Jnana or wisdom of life. The Bhagavadgita is a standard gospel on the art of Karma Yoga, unselfish spiritual activity. The Epics and the Puranas highlight the path of devotion, Bhakti or Upasana, love of God. Upanishads deal with Jnana or wisdom of the ultimate reality.

So, this teaching that is going to be imparted to you is not to be taken as a diversion from the ordinary regime of life, but a very serious matter which will polish your personality, chasten your individuality and make you a perfect individual, not only in your own self but also in human society. The teaching in academy of this kind is a spiritual discipline, it is not just intellectual information.

To be continued .....

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