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 Upanishads on Peace

         Vision of oneness is said to be the basis for true, lasting peace in the upanishads. Eternal serenity is theirs who realize the one timeless truth that underlies all the ephemeral names and forms, says Katha (2.2.13). Hatred, delusion and sorrow leave the bosom of a person who sees ‘all in the Self’ and ‘the Self in all’ according to Isha (6, 7). All waves are in water and water surely is in all waves; while the waves are many, water is one. When we are attached to the external names and forms, peace eludes us. When such attachment comes to an end, the naturally resulting vision is of the truth that the Vedanta speaks of. Thoughts born of ignorance and false projection make some persons very dear to us and some others loathsome. The separate self is sustained by these likes and dislikes, if not made of them. The inquiry “Who am I?” dispels the self and makes way for the undivided Self to shine forth.

            Even the gods are described as infected by the (separate) self that leads to pride upon being successful and sadness if one fails. The Kena (3.1-12, 4.1, 4.8) has an illustrative story where the gods register a victory over the demons and thereby feel tremendous self-importance. The Supreme Truth (Brahman) then teaches them a lesson and they regain their humility. Values like humility as well as control over the senses and the mind are related to gaining true wisdom, which in turn blesses us with peace. The upanishads connect ‘right seeing’ with the attainment of peace. The Mundaka (3.1.3), for example, compares God and man (Supreme Self and Individual Self) with two birds sitting on the same tree (the body). In ignorance, man is miserable; upon seeing God, he shakes off both virtue and vice; he attains absolute equality with God. Right seeing thus leads to the understanding of non-duality, which frees man from all sorrow (3.1.2).

            We have to bear in mind that the Vedanta does not hold peace to be the product of some action or practice of some technique. Selfishness pervades our life (24 hours x 7 days) and the mere practice of some exercise (even if you call it meditation) cannot eliminate this thorn. Such an exercise, performed in an exclusive manner at some place and time, would be a very compartmentalized affair. It can give only temporary calmness. An examination of who we are (or what we are) exposes the ego in us; a new understanding that we are one with the entire creation, devoid of any superiority or inferiority, alone can free us from the bug of the self. Then we awake to the Effulgent Self in which peace always was, is and will be.

Swami Chidananda

Tuesday, August 19, 2008