KENOPANISHAD - 1.2.11. Swami Krishnananda.

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Thursday, December 15, 2022. 09:30.

SECTION -TWO : 

THE PHILOSOPHY OF YAKSHOPAKHYANA : (Continued)

Post-11.

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Another instruction that this story gives us is that Brahman does exist. If it does not exist, then, something else must exist. What is that something else? It may be held that the universe or the world exists. Because the universe is a collection of individuals, it means that the individual is real. But this individual is a stress of the ego. If the ego is real, it must succeed in all its attempts. The very fact that it attempts at something constantly, shows that it is not real. Moreover, the ego is subdued every moment either through external or internal agencies. One day or the other, all the egos shall be smashed. The grief of this world is the experience of the process of the subdual of the ego. 

It is not necessary that the Divine Being should manifest itself in some huge tremendous form to subdue the ego of a person. It shall manifest itself then and there, without fail, in such a form as is required by a particular kind of egoism. Higher egos require higher powers and lower ones lower powers for the sake of their subjugation. The Divine Being appears to take a form, not because it has a desire to take a form, but because that form of the Divine Being is the one called upon for manifestation by the necessities of the desires which manifest such a form as the counterpart of their egos in order to integrate themselves by getting negated through the agency of that form of manifestation. In other words, every form of experience is the expression of a need felt within.

The failure of the ego to assert its independence indicates that Truth must be a non-ego. Non-ego means infinitude, which posits the existence of the Supreme Brahman. Brahman appears to be comprehended in the realm of speech, thought and action. There is the feeling of knowledge of reality as long as these functions of the individual are carried on happily. This is the meaning of the vision of the Yaksha by Agni and Vayu. But the comprehension of Brahman through these individual functions is only superficial, even as Agni and Vayu can behold the Yaksha but cannot understand it. 

When these individual functions are defeated and when they return ashamed, accepting their defeat, i.e., when they do not feel that they are great, and, therefore, cease from further functioning, Indra or the ego starts the investigation of Brahman. But the ego cannot have such superficial knowledge of Brahman, as the other external functions had. When the ego approaches Brahman, there appears to be a loss of all knowledge, the Yaksha disappears from sight. Indra should thoroughly humiliate himself, the ego should perish, if the true nature of the Yaksha is to be revealed. The ego, therefore, merely appears to be less than the other functions. It appears to be not even as fortunate as the other functions who at least had the vision of the Yaksha. 

But in fact this vanishing of objective knowledge is a precursor to Absolute Knowledge. The process of the dissolution of personality appears like the death of all awareness, though it is the gateway to eternal awareness. The greatest bliss is preceded by the greatest pain. Absolute Unity always follows the destruction of multiplicity and duality. The object of perception should melt away, the Yaksha should vanish, if Brahman is to be realised. The appearance of omniscience is a state midway between individual experience and Absolute Experience, which middle state is represented by the appearance of Uma. It is also to be noted that the Yaksha appears only after that victory of the gods over the Asuras, which means that knowledge is possible only after the victory of virtue over vice, i.e., when the animal propensities are completely subjugated.

The story teaches us that everything is despicable except the knowledge of Brahman. The glory of this world is less than a straw. The greatest of the gods are nothing before the Brahman. Even the king of the gods is nothing before it. The story also shows that it is very difficult to realise Brahman, as even the best of the gods failed in their attempts to comprehend it. It further shows that Agni, Vayu and Indra became great through the knowledge of Brahman alone. Brahmajnana is supreme greatness and glory. It is vain to think that any individual has the power to act or to enjoy. It is Brahman that is, and nothing else. 

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Next
MEDITATION ON BRAHMAN
To be continued

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