Love and longing for God, austere sadhana, renunciation, and the secrecy surrounding holy matters are often misunderstood by many. For this reason, some people view religion with a sense of distance. However, spiritual essence, the deep philosophy of life, and societal structures that have shaped human existence have all originated from thought processes that have revolutionized how we think and who we become.
But the need for a spirituality-infused life is not only for maintaining a good societal structure. Deep down, there must be something that can elevate our thoughts to a sublime level of consciousness. We must inquire and seek that. Let us see what the Upanishads say in this regard.
In the Mundaka Upanishad[1], we find Shounika asking Angirasa: “What knowledge can lead us to the knowledge of everything?” The answer is, “The knowledge of Para Vidya leads to Brahman or Akshara Vastu.”
This Brahman is absolute and unchangeable. Yet, simultaneously, the entire cosmos emerges from it. How is this possible? The Upanishads explain this through an analogy: just as a spider’s web emerges from the spider, the web comes from the spider, yet the spider can still reside upon it. Similarly, Brahman remains still, while through His will, the cosmos emerges as ‘Hiranyagarbha’ or ‘prana.’ Next follows ‘manas’ (thought), ‘panchabhuta’ (the five elements), and creation begins. All this happens through the primordial principle of creation or ‘Maya’ (Mundaka Upanishad; 1/1/8).
The ‘jiva’ bhava (state of the individual soul) is unstable prana, whereas stable prana is ‘shivatva’ (the state of God). Human nature comes into existence when prana is unstable, and when it becomes stable or still, it is God. Hence, many masters have said, “God is nothing but a state of existence.” How, then, do we achieve this state?
“Purusha ebedang vishwakarmo tapo brahmaparamritam,
Etedya veda nihitang guhayang sohavidyagranthing
Bikiratiha somya’’
(Mundaka Upanishad; 2/1/10)
This translates to: "The entire cosmos is the embodiment of the 'Purusha' (Supreme Being). Even austerity (tapasya) and other actions (karma) are His doing. One who knows this 'Parabrahman' residing in the 'cave' (guhya) frees himself from all bonds in this very birth." Here, the word 'cave' holds significant importance.
Every sincere sadhaka or kriyavan knows that this refers to the ‘bhramari guha’ or ‘kutastha.’ In the Shrimad Bhagavatam, we see that Shri Krishna showed his mother the entire creation and his true nature inside his mouth. This actually signifies 'kutastha.' The Upanishads further state:
“Pranava dhanu swaro hatmya brahma tallakhyamuchyate,
Apramatyena bedhyavyang swarabattanmayo bhavet”
(Mundaka Upanishad; 2/2/4)
This means that pranava (Omkar) is the bow, 'jivatma' (individual soul) is the arrow, and 'Brahma' is the target. By accurately aiming at the target, the sadhaka becomes one with it—human nature transcends to Godliness.
The Upanishads also present an anecdote of two birds residing on a tree, one eating the fruits and the other remaining still, only observing the actions. The first bird represents the 'jivatma,' which, deluded by maya, consumes the fruits (of actions), while the second bird, 'paramatma,' residing within the 'kutastha,' is merely an observer.
However, one can easily see that nothing is possible without action. In Kriya Yoga, as handed down by Lahiri Mahasaya, practitioners are instructed to acquire the knowledge of ‘prana.’ This ‘prana’ can only be known through selfless work, which is referred to as ‘nishkama karma’ in the Bhagavad Gita. Many have misunderstood the famous shloka from the Gita:
“Karmanye va dhikaraste ma phaleshu kadachana”[2]
Many interpret this to mean that selfless work equates to inaction or action without a goal (“ma phaleshu”). However, action without a goal is not possible (except in madness)!
As long as one is alive, one cannot be entirely without action. So, what kind of action is referred to here? What kind of work leads to liberation? The answer lies in doing something where one cannot help being the doer (thus never clinging to its results). This action is breathing! But in Kriya Yoga pranayama, there comes a stage where prana itself comes into action, leading to ‘sthiratva’ (stillness). In this process, the practitioner becomes an observer. Once this stillness is achieved through regular Kriya practice, one no longer abides by the fruits of any action, whether good or bad in social practice.
Yet, a man of God usually engages in work that benefits society, helping it move in a positive direction. As the Gita says, "One should act for the upliftment of society, for society follows the actions of great ones." Thus, the core of spirituality fosters individuals who can truly be called embodiments of Godliness.
Sri Aurobindo referred to such individuals as ‘divyakarmi’[3].
Dear readers, did you find your answer?
Great is the science that has created such men of God! Greater still are those who live among us as embodiments of these principles!
References:
[1] Upanishad – Swami Lokeshwarananda; Ananda Publishers (Bengali Book)
[2] Gita (Sadhak Sanjeevani) – Gita Press, Gorakhpur (Bengali Book)
[3] Essays on the Gita – Sri Aurobindo, Aurobindo Ashram
Written / Submitted By: Dipanjan Dey, Kolkata Region, India
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