The Essence of the Aitareya and Taittiriya Upanishads 1.2. - Swami Krishnananda.

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Chinmaya Mission

Swami Swaroopananda was warmly welcomed by young, children and adults of Chinmaya Mission Dubai during his recent visit to Dubai in the first week of November. Swamiji expounded on the how the potent prayer Maha Mrutyunjana Mantra confers many corporeal benefits, including good health and long life. To the ardent seeker of Truth, the Mantra can give liberation from self-ignorance, verify a deathly state unto itself... for Mritunjaya, the Victor over Death (moha delusion), is none other than Lord Shiva Himself. Seekers were entralled to discover new meaning and found a lasting appreciation of the Mantra's efficacy on both the gross and subtle levels.

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Friday, November 11, 2022. 08:30.

Chapter 1: Introduction -2.

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An organisation is a general term and it can apply to any kind of people coming together. If two people join and harmoniously work, it is an organisation. If it is more than two—it can be a thousand—it is still an organisation; and if the whole of humanity is taken as a single body, that too is an organisation. Whatever it is, the point is that we seem to be discontented by any form of isolated life that we may be compelled to live. An individual is not always happy by being absolutely cut off from human society. There is an instinct inborn in our nature to come together with other people; we call it a social instinct without understanding what it actually means.

An instinct is an intelligent seeking on our part for the purpose of the achievement of a goal. An instinct is not a blind and chaotic urge that arises in ourselves; it is a rational, purposive movement which is unintelligibly conducting itself towards a particular aim, and when we cannot understand the rational background of the instinct, we call it irrational. But if we can understand the purposive movement of the instinct, it becomes logical, and there would be then no distinction between these two. And why is it that we have an instinct for social life? Why do we wish to come together and form bodies, whether it is a religious body, or a social body, or a political body, whatever be that body?

We have some un-understandable and inscrutable feeling within us from a part of ourselves which speaks in its own language. There are depths in our personality which are deeper than our conscious level, as we all know very well. This instinct for social collaboration does not necessarily arise from a conscious deliberative thinking of the human individual. It is automatic. We feel. Many people say: “I feel.” But this feeling arises not from the conscious level. It is not a logically deduced conclusion arrived at by induction or deduction. It is a feeling which has a reason of its own which transcends ordinary organisational thinking in logical terms.

We have an aim behind our coming together. This necessity to come together, to work together, implies that we seek a common purpose; otherwise, there would be no point in such a longing. If each individual flies at a tangent and there is absolutely no connection between the aim of myself and yourself, there would be absolutely no meaning in our joining together, coming together, meeting together or performing a work through a body or an organisation. It is taken for granted that every organisation of human society, of whatever nature, has an implication behind it—that there is a common purpose behind human individuals. Otherwise, people would not sit together or speak together in the same language.

Stretching this argument a little further, we are very fond of speaking in terms of ‘mankind' these days—humanity. We would be happy if there were no wars, no battles, would be happy if there were no quarrels, and if there was a single government for the whole world. This is a great aspiration, no doubt; but how does this aspiration arise, unless the whole of mankind has a single purpose or aim before it? If every individual is differentiated from every other, there cannot be such an aspiration at all. That we seek such a possibility, whether it is immediately practicable or not, is itself an indication of what humanity is basically made of. It is substantially one. But for the fact of this substantial unity of the building blocks of mankind, there would be no such thing as talk of universal government, etc. Even this idea will not arise in one's mind. We know that the effect cannot contain what is not in the cause. The idea of universal government, or a single mankind, and human solidarity, etc., which arises as a kind of effect, a psychological product, from our minds has a cause behind it. If we are logical thinkers, we would naturally accept that there cannot be an effect without a cause. The very functioning of the human mind in terms of universal collaboration and achievement is an indication that it is based on some cause which is characterised by similar purposes.

So, our concept of duty in life is naturally dependent on the aim that we have before ourselves, and, as was explained, the final aim of mankind does not seem to be segregated internally, a fact that comes to high relief on account of our basic aspirations. We feel happy if we see our own brothers. There is a feeling between man and man. It is a common feeling, no doubt, arising on account of kinship of character, sympathy of feeling, and unity of purpose. If this had not been there, there would be no such thing psychologically as mankind or humanity.

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To be continued

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