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PARIPEX - INDIAN JOURNAL OF RESEARCH Volume-8 | Issue-6 | June-2019 | PRINT ISSN No. 2250 - 1991 Brahman and Atman, the individual self. (Brahma satyam jagat of this indestructible substance, the imperishable soul.” mithya, jivo brahmaiva naparah) Avinasi tu tad viddhi Yena sarvam idam tatam According to Kena Upanishad, “Brahma is known when it is Vinasam avyayaasyasya realized in every state of mind, for by such knowledge one Na kaschit kartum arhati (Bhagvad Gita: attains immortality. By Atman one obtains strength, by Chapter2 verse 17) knowledge, Immortality.” (Kena Upanishad 2.4) The line, “I keep, and pass, and turn again' echoes the Different Mahavakyas of Upanishad also establish a parallel transmigration of individual soul after the end of this gross concept about the Supreme Being and mortal body and finds the similarity of thoughts with Gita. “I am Brahma.” Sanskrit- 'aham brahmasmi' (Brihadaranyaka Just as a man puts off his decaying and worn out clothes and Upanishad 1.4.10) wears a new one similarly the embodied individual soul also casts off the old, diseased and worn out body and enters into a “Brahma is consciousness” Sanskrit- 'Prajnanam Brahma' completely new one. (Aitareya Upanishad 3.1.3) Vasansi jirnani yatha vihaya Navani grihnati naroparani “The self (the Soul) is Brahma” Sanskrit- 'ayam atma brahma' Ththa sharirani vihaya jirnanya (Brihadaranyka Upanishad 4.4.5) Nyani sanyati navani dehi. (Bhagvad Gita shloka22) Thus according to Hindu metaphysics Brahma lays at the foundation of all existence. All the other levels of reality Rabindranath Tagore opines similarly in Gitanjali, he says that originate from it and will eventually terminate within it. The life death and rebirth are only a means of continuation of this main purpose of human existence is to realize the identity of universe and life and death are just the filling and emptying of one's ontological self (Atman) with Brahma (Paramatman) and soul in individual bodies. thus paves the way for attaining immortality. “Thou have made me endless; such is thy pleasure. This frail Emerson also believed that man can achieve the majesty of vessel Thou emptiest again and again and fillest it ever with God. In the 'Divinity School Address' he says, “The intuition of fresh life.”(Gitanjali 1-5) the moral sentiment is an insight of the perfection of the laws of the soul of man there is a justice whose retributions are Emerson expresses his enlightened views on the subject of instant and entire. He who does a good deed is instantly immortality and transmigration of individual soul as, “Nothing enobled himself….If a man is at heart just, then in so far is he is dead. Man feign themselves dead, and endure mock God and safety of God, the immortality of God, the majesty of funerals and mournful obituaries and there they stand looking God do enter into that man with justice. (131) out of the window sound and well, in some strange and new disguise.” R.W Emerson further stresses his belief in the unity of soul (Atman) and over soul (Paramatman) when he says, “We live in Emerson has discussed about the immortality of soul in the succession, in division, in parts, in particles. Meantime within light of transmigratory evolution also. It is a process which man is the soul of the whole; the wise silence, the universal teaches the spiritual melioration of the individual. He writes in beauty to which every part and particle is equally related; the Brahma, “But though meek lover of the good, find me and turn eternal one.” (Bhagvad Gita 12.2- .4, 13.13, 13.16, 13.17 14.26- thy back on Heaven.” 27, 15.15) Here Emerson has very strongly urged that this world with all Emerson's poem 'Brahma' which made its first appearance in its beauty seems to be very varied and charming, but in reality 1845 in Emerson's Journals shows how his wisdom of various it has neither joy nor peace. It is merely an illusion, a Hindu scriptures acted as a motivational source in its creation. deception. The ultimate aim of the individual soul is to merge In this poem Emerson discusses about the immortality of soul. with the Over soul. The lover of selfless and noble deeds are He says, always praised by the Supreme Being and He rewards them If the red slayer thinks he slays, by rendering Salvation or Moksha (finite becoming one with Or if the slain thinks he is slain, infinite), thus attaining immortality of soul. They know not well the subtle ways I keep, and pass, and turn again. CONCLUSION- Thus it can be safely concluded that ancient Hindu wisdom The similar thought is echoed in Katha Upanishad, had a great influence on Emerson's intellectual world. His close filiations with Bhagvad Gita, Upanishads and Vedantic If the killer thinks that he is killing (a particular person) and philosophy are very clearly paralleled in his superb creation his victim thinks that he is being killed, both of them do not Brahma. He became the torch bearer to his successive know the real nature of soul. It neither kills nor it is killed. (part generations because of his great inclinations and 1.chapter-2,19) investigation of ancient Indian texts, who continued exploring the infinite and varied wisdom, and thus became benefitted Bhagvad Gita also reflects the affluence of similar thoughts to by collecting the nectar of knowledge and motivation. establish the immortality and eternal nature of individual Emerson's Brahma and Bhagvad Gita mostly dwell on the soul. themes of oneness, sameness and evenness but apart from
these ideas both of them universally convey the message of “He who thinks that his soul kills and he who believes that his immortality of individual soul. Both enjoin and profess a soul is being killed both of them do not know the truth that his selfless and absolute surrender before the Supreme and pure soul neither kills nor is killed.” consciousness embodied as Brahman to attain the eternal Ye enam vetti hantaram Yas chainam manyate hatam immortality or Salvation. Ubhau tav Na vijanito Nayam hanta Na hanyate (Bhagvad Gita: chapter REFERENCES 1. Christy, Arthur: The Orient in American Transcendentalist. Cambridge: 2 verse 19) Harvard University Press, 1885. Print. 2. Emerson, Ralph Waldo-American History Literature. Pennsylvania: Lord Krishna said in Bhagvad Gita: Pennsylvania State University,1841. Print. 3. Essays by Ralph Waldo Emerson, the Pennsylvania State University, “Know that to be imperishable and indestructible, by which Electronic Classics series Jim Manis, Faculty Editor. Hazelton; PA 16201-1291 all this is pervaded; for none can bring about the destruction Over Soul, p138-154 254 www.worldwidejournals.com PARIPEX - INDIAN JOURNAL OF RESEARCH Volume-8 | Issue-6 | June-2019 | PRINT ISSN No. 2250 - 1991 4. Galav, T.C: Philosophy Of Hinduism-An Introduction: Universal Science- Religion. T.C Galav, 1992.p-65. 5. Johnson, Linda: The Complete Idiot’s Guide To Hinduism: Second Edition: Alpha Books, 2009, p42. Print. 6. Letters of Emerson, VI: 246; 1:322-3. 7. Palkhivala, Nani A: India’s Priceless Heritage .Bhartiya Vidya Bhawan, 1981. P 9-24 8. Patri, Umesh: Hindu Scriptures And American Transcendentalists: South Asia Books, 1987, p22-23.Print. 9. Tagore, Rabindranath. The Poet’s Mind. New Delhi: Times Group Press,2010.Print 10. The Bhagvad Gita: The Songs Of Divine, Sanskrit Text and English translations. Gorakhpur: Gita Press, India, 2002. Print.
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