by Sri Bimal Mohanty
VOL No.101
July: 2009

 


  Atma
 Knowledge
 Creation
 God
 Spiritualism
 Sanatan

 Questions
 e-mail

RESOLVING SOME DOUBTS

Based on lectures by Sri Bimal Mohanty

(In last few days, a number of questions from the readers have accumulated, some of them waiting to be addressed . Realising that these relate to genuine doubts rising in minds of many and would be for general benefit, we deal some of them is this issue and take a break from taking up a new topic this time. I am grateful to these seekers as well as all others whose questions we handle every month for their abiding interest. Discussing these topics help us all including myself in our quest for reaching out to the truth in sanatan philosophy.)

QUESTIONS FROM READERS 

QUESTION 1 FROM SRI IRAN DOKHT

I have benefited a lot from your website, thank you.
Could you kindly explain what is Ananda?

  ANSWER: We have two words- sukha (happiness) and ananda (bliss). Happiness is what we feel when any of our sense organs come in contact with any object which we have desired. It is purely sensual. It is always, always temporary. The sense organs are never satiated. Pouring ghee (clarified butter) into the fire never extinguishes the fire. It always wants more. One moment’s happiness is followed by further want, and if this spiraling desire is not satisfied we are unhappy. What ever little pleasure we have obtained, we also live with the constant fear of losing it. In life, if we only run after sensual pleasure, we are also opting for misery of unhappiness.

Once we have realized that all sukha or life’s pleasures are indeed unhappiness in disguise, we logically look for something that will make us happy without bringing with it the inevitable unhappiness and the happiness should stay with us and will be permanent.

Permanent and sustained happiness is bliss. It has to be sought outside the realm of the demands of our physical senses. We look for a state where the two opposites, happiness and unhappiness are not tagged together.

But opposites in life can not be wished away. They are part and parcel of our worldly life. So how can we evade their grip on us in life?

Knowledge about the truth of things provides the answer. Knowledge tells us that the feeling of happiness or unhappiness are indeed states of the mind. As long as we remain under the grip of our sensual demands we can never have sustained happiness or bliss or ananda. All opposite feelings will always be there. If we stay confined to our physical, sense dictated dimension we would never taste bliss.

Could we transcend the influence of the opposites so that they no more dominate us? Yes we can. Since they relate to our physical and mental dimensions only (please also read Dimensions of our existence in September and October 2006 issues of AHWAN), we go out of their orbit when we transcend to our psychic dimension. When we understand the play of the opposites – happiness and unhappiness- and do not succumb to their influence, they no more affect us.

Remaining unaffected by the opposites is the blissful state of mind- ananda.

That supreme state of unaffected calmness, beyond the influence of opposites is the characteristic of the concept of Brahman. Brahman is ananda. When the individual soul (jiva) gains the knowledge of opposites and has learnt to transcend, it lives in ananda. In that state -

The jiva knows all opposites, all apparent conflicts, but has learnt to remain unaffected by any of them.

It knows the true meaning of pain as well as pleasure, but also knows that it has power to overcome both pain and pleasure.

It knows good and knows evil but knows to remain unconcerned with either.

It understands ugliness and understands beauty but knows to see through them.

It knows love and understands hate, knows positive emotions as well as negative reactions, but also knows not to get swayed by either.

It sees both devil and the divine as two sides of the same coin and is not perturbed.

It understands bondage and understands freedom and knows its place beyond bondage and freedom.

It knows to be in possession and knows the value of rejection, knows action and knows non-action but not affected by either.

It knows death and understands life and faces both for their worth for his sadhanA.

It knows darkness as well as light and knows the realm that lies beyond both.

It knows virtue (Dharma) as well as non-virtue (adharma) but knows of the world that transcends both.

It knows the nature of sound as well as that of silence, but knows to revel in the realm that lies beyond sound and silence.

Understanding ananda is indeed understanding the nature of Brahman. It covers all of the sanatan philosophy. If you read systematically the previous  articles in AHWAN, I believe you will have the clarity.

QUESTION 2   FROM Mr IRAN DOKHT

If Brahman IS Ananda, how does emptiness/nothingness feel joy?

 ANSWER:The word emptiness/nothingness or sunyatA as described by the sadhakas literally means absence of everything. Such a state of things never exists any where in the creation nor in our mind. By definition Brahman is and pervades everything and is omnipresent. (IsAvAsya sarvam idam). There is no place where Brahman does not exist.

By a state of nothingness we imply absence of all distracting activities inside the mind and a single pointed focus on the one and only existence of Brahman. When the sadhaka succeeds in eliminating all thoughts from mind, becomes oblivious to all phenomena around Him and occupied solely with the thought of Brahman, he is in that state of nothingness.

In yogasAdhanA we also refer this to that final stage known as Turiya after transcending the three stages of wakefulness (jagriti or awareness of the physical world around us),  dream state (swapna or the world of our hidden desires) and sleep state (susupti or cessation of all ego driven desires).

It is a state of immense bliss because Turiya is a state where as Sri Aurobindo aptly translates it ‘where everything is stilled’- a stunned stillnes, (prapancopasama). It is a lull state, but not of emptyness but of fulfillment – not sunya but purna- like the calmness of the limitless depth of ocean. It is that stillness of all actions that comes upon one, when the realisation of a great truth suddenly dawns upon. It is the truth for which you have been striving and suddenly it dawns upon you and makes you spellbound as if in a trance. Again only that beautiful sanskrt word can describe it aptly – EkAtmyam i.e. known within itself.  Someone tried to explain what the word "fragrance" really means. He analysed the flowers, analysed the elements, analysed working of the nose, the mind to describe the concept of fragrance. Failing, he finally asked the fragrance itself. "What are you?". The fragrance simply replied " I am what I am".

Dr Radhakrishnan also explained it like this: ‘when the individual withdraws his soul from all outward events, gathers himself together inwardly, strives with concentration, there breaks upon him an experience, sacred, strange wondrous, which quickens within him, lays hold on him, becomes his very being’.

How can that state not be a state of happiness? God bless you – Sri Bimal Mohanty 28.6.09

QUESTION 3 FROM SRI VIJAI SINGH

It doesn't matter what you write or preach no one can find God unless one is bind to a good sanskara that compels the soul to go in search. As a matter of fact sir, you haven't God yourself, so how can you lead anyone in the search.

ANSWER: What you say about sanskaras is indeed very true. But in sanatan philosophy good sanskaras and Brahman awareness are not separate from each other. They are two sides of the same coin. All good  sanskaras have their root in adhyatma.

We have discussed this in various articles in AHWAN. (Specifically please read ‘What is righteous living?  Parts 1 & 2 in Dec 2000 and January 2001 issues)

You achieve Brahmatva (or Godhood) only when you lose yourself in Brahman. Therefore whether one has become God or not is not relevant. The exciting part of our spiritual evolution lies in the process or journey itself from an inferior ‘beingness’ to a superior ‘beingness’. Nobody leads any one. We are all co-pilgrims in the journey and by benefiting from each other’s experience, we progress.

The journey is worthwhile because, as we move we savour the benefits in every day of our existence. When we taste small portions of bliss, we are convinced that more bliss lies ahead of us. Wisdom lies in not abandoning the journey.

Brahman is that state, that destination where the bliss becomes overwhelming and all encompassing. With this experience in life, why should there be doubts about the destination we are journeying for?

QUESTION 4 FROM SRI AMARESHCHANDRA DAS

What is the difference between material love and eternal love. If so how will I get eternal love – Love towards God?

 ANSWER::In simple definition – as you yourself have implied – love for anything material or physical is material love, and love for Brahman who is not directly identified with material world, is eternal love.
Why eternal? Because all material things have impermanent existence only and are constantly changing. Contrary to this Brahman is eternally present. No change is attributed to Him.

Love for a changing object does not last, because the object itself does not last. Love diminishes and vanishes when the object changes. That makes us miserable and unhappy. Such a love eventually becomes the cause of our unhappiness.

We obviously want to remain happy in love. To maintain our happiness, our love should be addressed to an object or entity which will remain always unchanged – i.e eternally the same object of love.

The only entity that always remains beyond any change is Brahman. That is why man always loves Brahman the God.
To remain in love with Brahman with heart and mind one must be conscious of Brahman all the time.
To remain conscious, one must have knowledge of Brahman.

Knowledge of Brahman is acquired through jnanayoga.
So yoga is the key. By yoga only, one can train the mind to see the futility of running after material things and go after Brahman the eternal.
Please go through the past articles in AHWAN to learn how to prepare yourself and practice yogasadhana. Once the understanding comes the consciousness will automatically grow.

QUESTION 5 FROM SRI T CHANDAR

….. the Spiritual Awareness has robbed me of All my
Inspirations and Aspirations, Goals and Purposes,….
Is it possible to Re-instill some sense of Purpose or
Motivation …

 ANSWER:: The It is interesting when you say, spiritual awareness has caused you to lose your sense of purpose etc. etc. I must admit I have not understood you fully.

However, let me say this. Such stages of doubts and despondency visits even the greatest of sages. An active mind, by nature, oscillates between positive and negative phases. That is the way the cittasuddhi or the cleansing process takes place.

The very fact that a person at some point of time becomes aware of his shortcoming, and is concerned, is a sign of this process. Brahman the Lord’s grace is working.

The Divine works within all of us. Once we start walking on the path of  dharma or spiritual approach to life,  slowly, steadily and positively, our antahkarana  undergoes subtle changes towards its purification. (chitta suddhi). Irrespective of how much or how little we may have progressed, the change unfailingly comes within each of us. This is what dharmacharan achieves. This is how the ever-flowing grace of The Lord works. Even if temporarily we fault by taking a negative view of things, as long as we remain even loosely linked to the Divine, instinctively our inner voice corrects us and purifies us. The Lord never fails. Mind may dwell temporarily with an inferior view, but once it remembers the Lord, it corrects itself. (justam yada pasyati anyam isam asya mahimanamiti vitasokah).  That is what sadhana does to us. If man could always remember this and never for a moment loose his “Brahman awareness”, would not the life be then full of bliss?

We have dealt with the points you have raised, systematically in AHWAN. I suggest you may please go through the past articles from the beginning and you will get your inspiration. Contemplate on them. If at any point you need further clarification, please do revert back to me.

QUESTION 6 FROM SRI T CHANDAR

I am grateful for your inspiring reply, and wish to thank you for your graceful love and care.
By God’s gracious will, my living has become blissful,
and I can feel myself connected with the whole existence. My mind is in peace and harmony with my soul. There are neither any doubts, nor any restlessness.
ANSWER:: I am inclined to revert back to your very interesting mail simply because many readers in the past have expressed similar conditions during the course of their sAdhanA.

It is a wonderful feeling to have a sense of blissful contentment. Whenever the mind is in such a state it carries a message from Brahman the Lord, calling for a deeper analysis. Let me explain.

Such a feeling is of two kinds. One kind ofcourse comes at the end of all sAdhanA when the sAdhaka enters SamAdhi or the final stage of yoga. It is when all the five sheaths of human existence (the physical or annah, the vital or prAnah, the mental or manah, the gnosis or  jnAnah, and bliss or  Anandah of the panchakoshas) have been transcended. SamAdhi is the fulfillment when nothing remains to cognize except the soul and the supreme soul. Those who are able to reach there are the blessed ones.

They deserve our highest adorations.

The second kind is significant to most of us. It is directly related to the progress we have achieved in the process of our sAdhanA. If one is intelligently in yoga and his antahkarana is seized with Brahman awareness, then he is always thinking about his final destination that the mind has conceptualized. Therefore one keeps getting occasional flashes of what he is intensely desiring. This happens in our day to day experience also. If you are thinking constantly of a person, you often feel his presence or hear his voice ringing in your years. If you are afraid of an impending calamity, you also get mental visuals (or nightmares).

Psychologists rationalize it as mental projections but spiritualists understand this stage in a different way. Brahman the Lord, in his infinite grace often keeps sending the aspiring sadhaka flashes of his true nature which is Ananda or bliss. This is as if to say ‘this is what is in store for you’. Many sAdhakas have experienced this in the course of their sAdhanA.

A true sAdhaka recognizes its importance but also understands that this is not the real one. He utilizes this temporary state to intensify his mumukshya for Brahman. This mumukshya or intensified craving is the key for Brahman realization and should never (repeat never) leave a sAdhaka. ( only varAn prApya nibodhatah – after achieving the desired and not before that, only tameva viditva- after knowing Him).

So where is the question of a satisfied and contented rest?

This second type of contended feeling of bliss and peace is the one which all sAdhaka,s must remain watchful against. When mumukshya dries out, where is the driving force? When one has embarked upon a long and arduous journey the traveler some times finds a beautiful wayside resting place. He may rest a-while to rejuvenate. But if it gives him a false sense of having completed his journey, it is such a waste.

Halfway rest and satisfaction is not for a true sAdhaka. He remains always restless and impatient for his object dhAranA. The sting of mumukshya never gives rest.

QUESTION 7 FROM SRI VISWANATH NATRAJAN and SRI KOTTAYAM GREATGUY

Did an infinite God create the children of men?
ANSWER:: In the first place, who are the children of whom? In this make believe world, who is capable of creating what? All events and all happenings are mere transitory results of continuous interaction of some   physical (biological) and mental elements under pre-determined conditions and principles. When the event is closely identified with any particular person or entity, we falsely proclaim that entity as the creator of that product. Essentially it is a mental delusion.

Causes always produce effects or results. Specific conditions provide the assisting environment and the catalyzing cause (nimitta) claims to be the parent. The mango blossom fructifies into a mango and we proclaim the mango tree to be the creator of the mango. We recognize the potter to be the father of the pot.

Can any of the nimittas produce the product entirely on their own? The basic building blocks, the principles of their interaction and the assisting conditions do not belong to or are created by any one independently. So how can he be the creator?

The original essence of all things belongs to Brahman the God. He is the source, the effect and the next transformation of all things in the creation. He is the father of all and everything. As the Lord said in the Bhagavad Gita Aham kritsnasya jagatah prabhavah pralayastathA. Also aham beejapradah pita – I am the eternal seed giving father of all.

Brahman is the only creator. ‘Me’, ‘mine’ are false projections of an egoistic mind.

QUESTION 8 FROM From Various readers

RESPONSIBILITY OF ELDERS TOWARDS YOUNGER GENERATION.
If one were to ask where the elder generation is failing most in upbringing of the younger generation the answer would surely be our apathy to spiritual education. We simply fail to understand the benevolent influence of spiritual values in our lives. Either we lack the wisdom  ourselves to understand and practice them or we do not understand our responsibility of raising children after bringing them into this world.

In olden days, dharma or imparting spiritual value system use to be the first lessons given in child’s ears. We have since back-tracked a longway indeed.

Understanding of spiritual values is a continuously progressive process. Level of understanding varies, but we keep learning even from tender ages as well as while spiritually maturing.

It is sad that now a days the younger children in their formative years are seldom exposed to learning values. We blame it on our education system.  But to put the entire blame on our system of education is only half the story.

It has been proved that children, especially in their formative age learn less from formal teaching and more from their exposure to what they see around them.

Here the blame has to be accepted by the elders (parents, teachers, family and society’s elders et all). Elders only keep on complaining about the quality of education our children are getting. Debates, counseling, advices on this subject has become the norm amongst our intellectuals.

We forget that most undesirable characteristics our children learn- day in and day out- are by watching the elders they are exposed to.

How do the elders behave now a days? How many believe truly in the righteous ways of living – as dharma dictates? How many practice? When was the last time you sat down with your child to talk about spiritual values?

At the end of the day, if each of us sit down to reflect how many unethical means we adopted today, how many of our actions were wrong, brought us shame and were contrary to the established dharmic values, - very few indeed will be able to defend their behaviour. No matter how surreptitiously we act, the younger ones see all and build their lives based on them.

Yad yad acarati sresthah tat tat eva itarah janah
Sah yat pramanam kurute lokah tat anuvartate.

The way the person we idolise behaves we do likewise. The standards he sets becomes our standards. This sloka from Gita applies so strongly in a child-elder relationship. The natural reverence of a child for the elders works strongly with each child.

By behaving the way they do, most elders in family, in society, in institutions and work places have abdicated today this responsibility and bemoan the formal education system. Whenever a child goes astray, it is the elders who must face their conscience in shame.

If we ourselves can not find time and efforts to mentor our children, is there a justification to be a parent at all?
It is time to sit up and set examples and standards in our own lives.

QUESTION 9 FROM Mr VICTOR ROWLEY

We can not see God, hear him, touch him or speak to him. Why do we have to run after such a God?
ANSWER:: For regular readers of AHWAN this should really not be a question. We have dealt with our relationship with Brahman the God in various contexts.

Who said we can not see, hear or speak to God?

Our sense instruments of the body can exercise their powers within the limits of their ability. We call that boundaries of their cognizance. But things do exist beyond their boundaries as we all know and discover. Some have larger boundaries and some have smaller. Artificial instruments can also make you see, hear and discover newer things as we search for them.

Our search for Brahman is our in-built nature as the search for better, refiner, happier and a higher ‘beingness’ is our essential characteristic. We constantly try to excel and surpass our limits. Brahman the God provides the motive force, the goal and purpose. Yoga is the process to achieve that goal.

By yoga we surpass the limits of our cognizance. We increase manifold the powers of our instruments. As a result we see more and more of what we are aiming for. Searching God is not a physical or mental exercise. It is part and parcel of all life. ‘Running after God’ as you put it is not a choice that we exercise.

And that too is for such good reasons. Ask those who are in yoga. They in small or large measure, feel God. They live in God. They reap the benefits every moment of their existence. Any body and everybody can have that feeling.