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The Religion of the Forest    

I


WE STAND BEFORE this great world. The truth of our life depends upon our attitude of mind towards it - an attitude which is formed by our habit of dealing with it according to the special circumstance of our surroundings and our temperaments. It guides our attempts to establish relations with the universe either by conquest or by union, either through the cultivation of power or through that of sympathy. And thus, in our realization of the truth of existence, we put our emphasis either upon the principle of dualism or upon the principle of unity.

 

The Indian sages have held in the Upanishads that the emancipation of our soul lies in its realizing the ultimate truth of unity. They said:

 

Ishavasyam idam sarvam yat kinch jagatyam jagat.

Yena tyaktena bhunjitha ma gradha kasyasvit dhanam.

 

(Know all that moves in this moving world as enveloped by God; and find enjoyment through renunciation, not through greed of possession.)

 

The meaning of this is, that, when we know the multiplicity of things as the final truth, we try to augment ourselves by the external possession of them; but, when we know the Infinite Soul as the final truth, then through our union with it we realize the joy of our soul. Therefore it has been said of those who have attained their fulfilment, - 'sarvarn eva vishanti' (they enter into all things). Their perfect relation with this world is the relation of union.

 

This ideal of perfection preached by the forest-dwellers of ancient India runs through the heart of our classical literature and still dominates our mind. The legends related in our epics cluster under the forest shade bearing all through their narrative the message of the forest-dwellers. Our two greatest classical dramas find their background in scenes of the forest hermitage, which are permeated by the association of these sages.

 

The history of the Northmen of Europe is resonant with the music of the sea. That sea is not merely topographical in its significance, but represents certain ideals of life which still guide the history and inspire the creations of that race. In the sea, nature presented herself to those men in her aspect of

 

a danger, a barrier which seemed to be at constant war with the land and its children. The sea was the challenge of untamed nature to the indomitable human soul. And man did not flinch; he fought and won, and the spirit of fight continued in him. This fight he still maintains; it is the fight against disease and poverty, tyranny of matter and of man.

 

This refers to a people who live by the sea, and ride on it as on a wild, champing horse, catching it by its mane and making it render service from shore to shore. They find delight in turning by force the antagonism of circumstances into obedience. Truth appears to them in her aspect of dualism, the perpetual conflict of good and evil, which has no reconciliation, which can only end in victory or defeat.

 

But in the level tracts of Northern India men found no barrier between their lives and the grand life that permeates the universe. The forest entered into a close living relationship with their work and leisure, with their daily necessities and contemplations. They could not think of other surroundings as separate or inimical. So the view of the truth, which these men found, did not make manifest the difference, but rather the unity of all things. They uttered their faith in these words: Yadidam kinch sarvam prana ejati nihsratam (All that is vibrates with life, having come out from life). When we know this world as alien to us, then its mechanical aspect takes prominence in our mind; and then we set up our machines and our methods to deal with it and make as much profit as our knowledge of its mechanism allows us to do. This view of things does not play us false, for the machine has its place in this world. And not only this material universe, but human beings also, may be used as machines and made to yield powerful results. This aspect of truth cannot be ignored; it has to be known and mastered. Europe has done so and has reaped a rich harvest.

 

The view of this world which India has taken is summed up in one compound Sanskrit word, Sacchidananda. The meaning is that Reality, which is essentially one, has three phases. The first is sat, it is the simple fact that things are, the fact which relates us to all things through the relationship of common existence. The second is chit-, it is the fact that we know, which relates us to all things through the relationship of knowledge. The third is ananda. It is the fact that we enjoy, which unites us with all things through the relationship of love.

 

According to the true Indian view, our consciousness of the world, merely as the sum total of things that exist, and as governed by laws, is imperfect. But it is perfect when our consciousness realizes all things as spiritually one with it, and therefore capable of giving us joy. For us the highest purpose of this world is not merely living in it, knowing it and making use of it, but realizing our own selves in it through expansion of-sympathy; not alienating ourselves from it and dominating it, but comprehending and uniting it with ourselves in perfect union.