The Chhandogya Upanishad - CH-2, SEC-8, POST-4. Swami Krishnananda.

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Wednesday, March 31, 2021. 11:10. AM.
Chapter Two: Uddalaka's Teaching Concerning the Oneness of the Self
SECTION 8: CONCERNING SLEEP, HUNGER, THIRST AND DYING
POST-4.
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San-mulam anviccha: If we find out and discover the cause of everything in pure Being, we will not find the ultimate cause of anything in any other thing, except in that Being, pure and simple, in which the effects are rooted in an undistinguishable manner. Imah sarvah prajah sadayatanah: All this variety of creation is rooted in Being which is incapable of further absorption into any higher cause, because nothing can be greater than Being. Everything is an effect of It. Everything is an expression of It, but It Itself is not an expression of anything else. The generality of existence that is behind the particularity of objects is what is called Sat or Satta. Sometimes, it is known as Satta samanya, general Being in all created objects which is their essence. Every particular can be resolved into this causeless cause. Just as the varieties of furniture can be resolved into the cause which is the wood, so is the case with any other manufactured object. 

There is a tendency of every effect to return into its cause. This is what we call the evolutionary process. It is impossible for the effect to rest in itself, because of the pull exerted by the cause. This pull is invisibly felt and inexorably exercised universally everywhere, in all creation, in respect of every object whatever it may be, organic or inorganic. And so nothing can have any peace in this world. Everything is restless, everything moves, everything is tense and everything has an objective transcending itself. That is why there is such endless activity going on in the world, in every field of life. Everything tries to overcome its own limitations and to entertain higher and higher objectives, until it reaches the pure Being. The very aspiration to become something else, to transcend one's self, to become better and to move towards something greater, is because of the limitedness, the finitude of things. This itself is a pointer to the existence of a cause beyond themselves. If there is no cause beyond an effect, there would be no motion of the effect towards something else, and there will be no feeling of finitude. There would be no aspiration, no desire whatsoever, and no activity at all.

So, this is the philosophical background to which our mind is driven through the analogical explanations of Sage Uddalaka, when he says that the earth element goes back into the water element, the water element into the fire element, and the fire element into that pure Being, the causeless cause of all things. Sarvah prajah sadayatanah: Everything is having Being as its abode and everything is rooted in Being. Everything is established in It, as the branches of a tree are supported by the trunk and are dependent on it. The trunk again is dependent on the root, and the root on the seed which contains all this variety. The magnificent expanse of the tree is hidden in that little insignificant thing which we call the seed. We have already explained how the three elements get mixed up in certain proportions called trivritkarana and come to constitute both the objective universe as well as the subjective body of an individual.

Now this subtlety of things, this essence of things, this background of all objects and this invisible Cause that is transcendent and is behind all the variety of particulars, is the Self of all beings. This is the Atman of all things and everything in this world has this as its Self. Everything is moving towards the Self of itself. Where do we move? We move towards our Self. We do not move towards something else, some other object. So, even the so-called evolution is not a movement towards something else. It is a movement towards the very Self of that which is moving.

To be continued ...

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