In
Chandogya Upanishad, Shwetaketu was astonished by the size of the Banyan tree
and wanted to know the source of it. He approaches his father with this doubt.
Father Aruni says "The source is in the seed" and asks him to bring
one seed to test. Having seen the tiny seed of a Big banyan tree, his logical mind
could not accept it. He broke open the seed and found nothing inside,
Shwetaketu couldn't grasp this with his rational and logical thinking mind. At
this point father Aruni says "Shraddaswa Sowmya", which means, it has
to be believed, based on Shradda.
When
logic meets its end, the problem has to be solved by moving out of this trap
and that is what Shradda is. Finally, even the most logical fellow Shwetaketu
accepts it. So, Shradda is a value here and that's what is spoken of in the
above Shloka. If Jnana is missing from this Shradda then it becomes
Andha Shradda, blind belief. When there is Shradda and Jnana, there will be
peace of mind.
Today
we are seeding this doubting instead of true
scientific temperament in schools. Questioning and questioning without
commitment leads to dangerous situations. Anti-national forces are trying to
destabilize our society by promoting such doubting and questioning without
knowledge and commitment. Even our family system is breaking down because of
this doubting, doubting between husband and wife, parent and child, daughter in
law and mother in law; TV serials are promoting and glorifying such doubting.
On the other hand, religion today is culturing this anda shradde, blind belief
instead of Shradda with Jnana. Rise of religious Shamanism, fundamentalism and blind
personality cult is a proof of that. Knowledge based Shradda is healthy. Religion
should cultivate and promote this rather than blind belief.
Questioning
without commitment (Samshaya without Shradda) and
blind belief (Shradda without Jnana), both are dangerous. The solution is to strike a balance,
which is what Yoga is all about. Yoga
believes in Shradda which is backed up with Jnana, Tatparate and Indriya
samyama. With these four characteristics, Samshaya becomes constructive
and without these dimensions the same Samshaya becomes dangerous and destructive.
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