The Hindu : Miscellaneous / Religion : Oneness of existence

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Friday, Jan 28, 2005

Miscellaneous

Miscellaneous - Religion

Oneness of existence

CHENNAI, JAN.28 . The Vedas, which are the ultimate scriptural authority for Sanatana Dharma (Hinduism), are divided into two sections— the Karma and the Jnana kandas. The former relates to active engagement in worldly life and the prescribed mantras, rituals and sacrifices enable the practitioner to realise the ends that are necessary for enjoyment in the world and also later in heaven. There is a progressive evolution towards the highest goal of liberation in the latter section of the Vedas and it reaches its zenith in the Upanishads, which deal with the Self (Atman) and the way to realisation of the Self.

In her discourse, Swamini Satyavratananda said the two sections of the Vedas were meant for different levels of spiritual seekers. Those who follow the Karma kanda are those who are still attached to sense pleasures. Hence the objective they seek, including heavenly enjoyments, is impermanent because they last only till the merit they have accrued is exhausted. After exhausting their merit they have to be reborn in this world. Moreover, the nature of these sense objects is also ephemeral.

In the case of those who adopt the Jnana kanda, they are detached to sense pleasures, as they know that they cannot last and seek that which is eternal— liberation from bondage. The nature of Self-knowledge that liberates man from bondage is enduring. Sankara at the outset of his commentary on the Isavasya Upanishad clarifies that as the aim of the Upanishad is to enable the spiritual aspirant to realise the nature of the Self (Atman), which is eternal, there is no scope for it to discuss action (doer-ship of the soul) because anything involving action is bound to give rise to fresh Karma, which will in turn result in bondage.

The opening line of the Isavasya is axiomatic as it declares, "Om. All this — whatsoever in the changing universe is pervaded by the Lord." It is addressed to evolved seekers who can contemplate on this truth. The second line of this verse describes how the aspirant can protect himself from the travails of worldly bondage, "By renouncing that may you enjoy. Do not covet anyone's wealth." The crux of the teaching here is the declaration of the oneness of existence and how renunciation is the key to overcome duality, which is only perceptible to sensory experience. Self-knowledge will enable the seeker to discern the unity behind the phenomenon of diversity that is apparent to human experience.

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