A Constructive Survey of Upanishadic Philosophy c4.s3.18

c4.s3.18

The spirit in nature is thus at the same time the spirit in man. It is interesting to note the parallel of Āruṇi's idea with Green's. Cosmologically, this Being is the subtle essence which underlies phenomena, and which can be grasped only by faith (VI. 12), and by apt instruction from the teacher (VI. 14). Biologically, it is the supreme life-principle which gives life to the universe. The branches may die and yet the tree lives; but when the tree dies, the branches die also. Similarly, the universe may vanish, but God remains; but God cannot vanish, and hence the latter alternative is impossible (VI. 11). Psychologically, it annihilates all individualities. Do not juices lose their individuality in honey, asks Āruṇi (VI. 9)? Do not the rivers lose their individuality in the ocean (VI. 10)? Even likewise do all souls lose their individuality in the Ātman. Viewed from the moral point of view, the Ātman is truth. One who makes alliance with truth, makes alliance with Ātman also (VI. 16). Metaphysically, the Ātman pervades all. As salt may pervade every particle of water into which it is put, the Ātman fills every nook and cranny of the universe. There is nothing that does not live in Ātman (VI. 13). We thus see how Āruṇi boldly postulates an idealistic monism in which there is no room for difference even from within.