KENOPANISHAD - 2.6.7.

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29/08/2019
SECTION - 2.
6. THE PHILOSOPHY OF YAKSHOPAKHYANA
Post-7.

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Virtue and vice act as opponents both in the individual body and in the objective universe. The battle between these two is a continuous struggle for the sake of victory of truth over untruth. Virtue is the movement of the ego towards Truth, whether it is through thought, speech or action. Vice, on the other hand, is the process of the affirmation of the ego through self preservation and through self-proclamation.

The nearer the ego is to Truth, the greater is the light received by it from Truth. Virtue, therefore, is guided by Divinity. The power of virtue is in fact the power of the Atman within. The power, the greatness and the glory of an individual do not belong to the individual at all. They are borrowed from the Self, and because of this, the individual passes for a great being, though in fact, it is not great. It is pride and conceit that make an individual feel that it is possessed of greatness, knowledge and power.

This self assertion has to be dispelled totally before the Divinity can be realised. The story of the Yaksha’s appearance is to illustrate the quelling of pride. The quelling of pride is necessary before the realisation of Divinity. The total cessation of individuality through a dissolution of the ego in knowledge is required before the achievement of Self realisation. Without this, one does not become fit for the glorious experience.

In this story, the Yaksha stands for the Supreme Brahman. Agni stands for speech. Vayu stands for prana or mind. Indra stands for the ego or the jiva. Uma stands for knowledge. But for the sanction of the Great, Divinity Speech and prana can do nothing. The mind cannot think; the glorious gods cannot shake a straw. Speech and prana are said to have approached the Yaksha or Brahman, but they could not understand that Being. Speech can express, the prana can demonstrate, and the mind can think a form or aspect of Truth, an aspect of its manifestation, viz,, the formed being, Yaksha.

But the speech, the prana and the mind cannot know this Truth. They may show their vanity in trying to comprehend the Truth, but they will miserably fail in their attempt to deal with even the minutest aspect, even a straw, set before them by it. This means to say that even a drop of intuitive knowledge is not given to speech, prana or mind. They return baffled by this wonderful Being.

To be continued ...

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