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by
Sri Bimal Mohanty
VOL
No. 114
July : 2010
This month we take a break from our regular discussions and address some of the interesting questions sent by the readers. But before we do that here are some additional comments on the last month’s topic “BRAHMAN LIVES IN US, WE LIVE IN BRAHMAN”
Following the posting of the article some very serious enquiries have come about justification of Brahman within us in the light of the following two slokas from The Bhagavad Gita:
MayA tatamidam sarvam jagat avyakta murtinA
MatsthAni sarvabhutAni na ca aham tesu avasthitam
Na ca matsthani bhutAni pasya me yogam aiswaram
Bhutabhrt na ca bhutasthah mamAtma bhutabhAvanah.
Simply translated the meaning is ‘I pervade the all this universe in my unmanifested form. All beings exist in me but my existence is not within them. The beings are not in me ( or do not rest on me). I create them, support them without being within them. That is my divine connection with them.’
On a superficial understanding this statement appears to contradict the various upanishadic statements and even some statements made in The Gita itself. (See answers to another question later in these pages). This needs some further explanation.
The important word to understand in these slokas is ‘Bhuta’ (beings). Bhuta is a manifested form (bhavati iti). Until manifested in gross form, there is no Bhuta. The subtle form of Bhuta within the gross form is not seen through our eyes.
The coming into being of all Bhutas is out of a fragment (ansha) of Brahman tranforming itself. That ansha contains all that Brahman is but not Brahman in entirety. Some what similar to the space in a container retains all properties of the outer space but not the total space. It even changes its conditions, gets hotter, cooler, contaminated depending on the conditions of the container. When that ansha of Brahman gets manifested into a murti (gross form) the Bhuta is manifested. But Brahman does not become a murti. He remains unmanifested –avyakta.
So in that way when a bhuta comes into being, that ansha of Brahman gets manifested. So we understand Brahman having entered into the bhuta supports it (bhutabhrta) and stays as long as bhuta in that particular form exists until it again gets transformed into its subtle form and merges back unto Brahman.
Brahman is never gross. He remains subtle and qualitative as always. So in that sense he is not the bhuta (gross-form-wise) yet is essentially part of bhuta, within the bhuta.
Similarly though created by Brahman (He being bhutabhavana), the bhuta’s are not identified with Brahman and vice versa, because there exists no gross form of Brahman. Only the subtle essence of bhuta is identified with Brahman.
When the difference between gross and subtle is understood, the true relationship between Brahman the avyakta and bhuta the vyakta can be comprehended.
All bhutas are in Brahman from where they emanate and merge back in Him in their subtle state. It is the subtle Brahman which gives them their manifested appearance remaining within them. That is the divine connection (yogam aisvaram) between jivatma and paramatma.
NEW READERS’ QUESTIONS
QUESTIONS FROM READERS
QUESTION 1 FROM SRI VISHNUPADA GOSWAMI
Guruji Can one ever get respite from Karma?
ANSWER:
Karma (or action) is inseparable from life. As long as life is there karma can not be eliminated. Sanatan philosophy at no stage teaches cessation or delinking from karma but advices engagement in karma but by proper understanding. Karma is invariably associated with desire for a result. Even the saints also have desires. Instead of the desire for worldly benefits their desire is associated with raising their self, spiritually with satchidananda as the desired objective.
GahanA karmanA gati. Inexplicable is the way of karma. Karma and Asakti(desire) are carried forward. The understanding of karma continues till liberation. Karma is gunajAta (nature dictated) hence even satvik guna ( righteous nature) binds the self in karma. Niskama karma (desireless action) is a myth upto the time of mukti (liberation). All karmas are done with some expectation.
So what are needed are two things: ‘orientation of objective’, and ‘developing an attitude of unconcernedness to the influence of karma’.
As the Buddhism also believes, ‘understood in this light the teaching of karma does not encourage resignation but empowers us to become the protagonists in the unfolding drama of our lives’
As Lord Krishna said continue to do all actions as a yogi would do i.e. linked with divine principles. Banish all worries thereafter.
Sankalpavarjita chitta BrahmArpita manobudhih
SvachestayA sadArata dharmam charAmi sarvadA
Not coming under the power of desires, fixing the mind and wisdom on Brahman, with self effort, I shall walk the path of dharma. That should be the motto of life in action.
Suggested further reading: ‘Understanding our own position’ in www.ahwan.org July 2000 issue.
Also if you are interested then
‘A question of continuous development’ in August/September issue.
‘Work determines progress’ and ‘The concept of many births’ in October/November 2000 issues.
QUESTION 2 FROM Ms YUKTI GARG
With so many people going through the difficulties of life, does Brahman really exists?
ANSWER: One can not experience certainity of Brahman presence by remaining unconcerned to Brahman. One must make positive efforts to develop awareness of that omnipotent omniscient and omnipresent force around him. You can not experience the comforting benefit of the warmth and light of the sun by remaining inside in a cold and covered room. You must necessarily step outside to the sunshine. That little effort is the beginning of yoga. While inside the cold room he must feel the darkness and cold discomfort in the room and develop an urge to go out into the sun. If that urge is not strong enough, if one is lazy enough to be comfortable with the cold and darkness he will never seek the sun. The discomfort and purposelessness of a spiritually unconscious life should be the first motivation to reach out to Brahman. Added to that is the firm faith and belief (dhrti) that the source of comfort and happiness is Brahman, like the warmth and light within the sun . Dhrti is the first requirement of dharmasadhana. Yoga is the only process to know Brahman.
To develop trust in Brahman is never easy. It requires preparation. I suggest to you studying systematically the various articles in www.ahwan.org and an attitude for Brahman consciousness will surely develop. Without intelligent participation very little can be achieved
QUESTION 3 FROM Mr ARMAN
Sex is so natural. Being spiritual about it takes away the sense of enjoyment from sex, what is your view?
ANSWER:
Sahayajnah prajah srstva purovaca prajapatih anena prasa visyadvam
In the beginning, the Lord of all beings having created this cosmic endevour along with the ‘beings’, said ‘by this shall you propagate’.
Propagation is the essential requirement of nature to sustain the creation and for propagation, union between male and female entities (act of sex) is necessary. For the continuation of propagation, urge and pleasure in sex are inherent in the beings and is built into their system so that one must not abhor sex per se.
The primary – nay only – purpose of sex is procreation, so that the continuation of life goes on. Sex viewed from the angle of purely sensual pleasure is an aberration of this purpose.
All actions ordained by the Divine within this mahayajna (cosmic endevour) is associated with a great need for a sense of responsibility. You are responsible for your actions and the result thereof. Propagation combined with parenthood is also a serious responsibility. You not only produce life but also assume a great responsibility towards protection, development and upward evolution of the embodied soul. You are instrumental for that soul in coming to take a life form. That is the way you discharge your responsibility towards the Divine purpose.
When this responsibility is understood, indulgence in sex for pleasure or for any other purpose vanishes from the mind. Sex for recreation is an irresponsible act.
Even a sadhu or a swami is expected to understand and practice responsibility of purpose associated with all actions, including sex. Irresponsibility towards one’s actions can only bring harm. A high sense of responsibility is in itself a deterrent to frivolous action including sex.
QUESTION 4 FROM MS SWATI MOHAPATRA
Sir,Is God a man or a woman?
ANSWER: When He is creating the universe out of Him, nurtures it towards its fulfillment He is perhaps a woman. When He sustains it, protects and moulds it to evolve into a higher state of enlightened state He is perhaps a man. When He controls every little action that goes on in the cosmos as its supreme commander (niyanta, adhyaksha),He is both man and woman transcending any limitations of a man or a woman. Take your pick. God is not waiting for an answer.
When we use ‘He’ for God we mean both He and She and beyond any genderisation. Tvameva Mata ca pita tvameva- we assert He is the mother and also the father.
QUESTION 5 FROM MAJ GEN A P S CHAUHAN
Re: "BRAHMAN IN OUR SYSTEM"
very true but the moment we stop living in self created illusions we may survive-I MEAN THE PHILOSOPHY MAY SURVIVE! the great tragedy in brahmanism is that it is too self centred which is why it is shrinking . Study Ashok The Great and he was repulsed by brahmanism . This has nothing to do with the vedic thought which is simply explanation of nature hence truly universal. Brahmanism is not a religion either as there is no messiah . Which is why it has shrunk to ritualism for the common man.
ANSWER: Your comments refer to an omnibus observation of Brahmanism, by which I believe you mean sanatan philosophy.
It is all about how we choose to understand it. The sanatan dharma has often been described as ‘self centered’ because of our myopic understanding of the philosophy. Universalism, Oneness concept , sarvabhaumatva etc are some of the original and basic strengths of sanatan philosophy and built into the definition of the Brahman concept. We have discussed this in detail often in the pages of AHWAN.
Sanatan philosophy has explored the true relationship between macro (samasti) and micro (vyasti) and understands the supplementarity of both. It believes in building up micro potentiality ( measures for the individual sadhaka) only to be able to fulfill its obligation towards universal emancipation. Some one who is himself in bondage can not effectively help to remove shackles of others. Hence self-sadhana is as important if not more. People who fail to see it that way, wrongly see it as self centered practice. Even Buddhism lays great emphasis on self purification as the paramount objective.
People like to look at things as per their own understanding and consciousness level. So was Ashoka, so are you and so am I. But I am not aware that Ashoka was ‘repulsed’ by sanatan philosophy.
Sanatan philosophy is based on intelligence, universal law, pragmatism and experienced truth. Truth does not need a messiah to be established. ‘Satyam satye pratisthitam’. Truth is established by its own strength. It has survived, surviving and will ever survive. It is sanatana.
As we have discussed elsewhere in AHWAN, every religion of substance has three aspects.
Vichara – the core philosophy’
Achara – the essential requirement of rituals and practices needed for its propagation. And
Vyavichara- Aberrations brought in by self serving people to derive their own advantages.
Vyavichara is common to all religions and is always a serious concern to reformists.
QUESTION 6 FROM MR PARESH ABHYANKAR
Guruji; I am a student of psychology. I would like to understand the spiritual view point on two issues which are in news presently. Firstly some people belonging to a particular faith are projecting themselves as Hindus to derive some job benefits and avoid social boycott prevailing now. Is it not blasphemy?
The second issue is the raging controversy regarding whether yoga is of Hindu origin?
ANSWER: On the first issue there is no point in reacting negatively and decry those who are declaring themselves as hindus ( which in effect is the sanatan dharma) although only externally. One should not grudge them for some benefit accruing to them for their livelihood. Their emplyers and the authorities are to judge the consequences. No matter whatever be the situation, sanatan dharma is always benevolent to people even when they pretend. To be magnanimous is sanatan dharma’s strength.
Some day with passage of time at least a few of them will develop a little affinity instead of acrimony towards sanatan dharma. From external camoufledge at least some will be touched internally. They may not change their faith but will stop being antihinduism by nature. Who knows how far will they go? Even a little change of heart will be for their good and good for others.
As for the second issue on hindu origin of yoga please see below
QUESTION 7 FROM MR PARESH ABHYANKAR
Is Yoga of Hindu origin?
ANSWER: I am aware of such a debate going around in media about the origin of Yoga. It seems so pointless. It seems every one is trying to make an issue where issues do not exist. I sincerely hope that is not their intention.
Sanatan philosophy is the original comprehensive philosophy on spiritualism. When the world has not woken up to the level of consciousness of the creator, and the creation sanatan philosophy was there as the highest achievement of the human wisdom.
The central pivot of the philosophy of Sanatan dharma is Brahman or Satchidananda in all their gamut and ramifications. The Sanskrit word Yoga simply means linking or joining.
Linking with whom? The answer is, with Brahman. The true meaning of yoga is union with Brahman and practice to achieve that.
The words Hindu or Hinduism were coined much later to identify regionally the group of people who practiced sanatan dharma. (They do not find mention in any of the original scriptures.) In that context Sanatan philosophy ,Hinduism and Yoga can not be spoken of unconnected with each other.
‘Sanatan’ implies ever-existing, universal, applicable to all. It is so universal that no matter what faith one may follow it lends its appeal.
Also although sanatan philosophy, Hinduism and yoga all originated and gifted out from this part of the globe(India, Bharat, Hindustan call as you like.)they are the heritage of the entire mankind. Instead of being proud of this fact, one should speak of it with great humbleness. After all, the knowledge preached by sanatan philosophy is not claimed by any personality. It is called aparusheya. It directly flowed from Brahman for the benefit of the entire mankind- nay the creation as a whole. Sanatan philosophy believes that every soul is a yogi and all life is yoga.
QUESTION 8 FROM SRI DIVYADEEP WADHWA
I would like to make a correction to the grave error you have made.
The way you put it "BRAHMAN LIVES IN US, WE LIVE IN BRAHMAN", it implies BRAHMAN is objective. BRAHMAN is not a thing that lives in us or we live in that thing. It is us, and we are it.
Words can mislead people, so i suggest in all humility you make that correction.
ANSWER: In our overwhelming ignorance we are conditioned to recognize everything in its gross dimension. That is our ‘objectivity’. In doing so we miss out the subtlty of Brahman consciousness.
In order to experience oneness with Brahman we feel him within us. That is the expression borne out by declarations in our Upanishads and other scriptures. Not once but time again and again. To deny the presence of Brahman within us is to ignore that unique experience directly experienced by sadhakas and even corroborated by the divine words.
Consider some of these:
Ishwarah sarvabhutanam hrideshe Arjuna tisthati (Gita18.61)
Ishwara resides in the heart of all beings.
Dehi nityam avadhyo’yam dehe sarvasya bhArata
The imperishable and indestructible within the body of all beings O Bharata etc.(Gita 2.30)
Sarvasya chaham hridi sannivistah
I dwell within the hearts of all (Gita15.15)
sarvatrAvasthitah dehe tathAtma
‘self seated everywhere in the body (gita13.32)
Bahirantasya bhutAnAm (Gita13.15)
Without and within of all beings.
Also The Bhagavat Gita indicates very clearly the principle of entry of Brahman into a new body and subsequent abandonment conforming that when it enters, it stays
Sariram yat avApnoti Yat ca utkramati isvarah
The lord possesses this body and eventually leaves the body (gita15.8)
Further, the Mundaka and Svetasvatara Upanishads indicate the presence of Isha within the body in that bird simile: DvA suparnA etc etc.
The one expression that we all understand best is provided by The Taittiriya Upanishad talking of The concept of ‘creation of the universe’.|
Sah akAmayat- it all started when He (The Brahman) desired.
What did He desire?
Bahu syam prajayeyati- I shall come to be born. What this coming to be born means?
The Taittiriya Upanishad explains:
Tat srstvA tat eva anuprAvisat – after creating the many entities of the universe, He entered into them.
Realising Him within one self is the culmination of astaAnga yoga when the sadhak enters the stages of dhyAna, dhAranA and samAdhi
One could go on and on
We have discussed all these in some details in the various articles of AHWAN. I hope you will have time to go through them.
Words do not mislead. It is our inadequate understanding that misleads.
Suggested further reading: “The dweller in the inner lotus and related topics Part1 & 2 in AHWAN in December 2006 and January 2007 issues.
QUESTION 9 FROM SRI ANBU SIVAM
Sir,
I am Brahman but Brahman is not me (or anything). Brahman is anirvachaneeya.
ANSWER: You are right. Brahman is anirvacaniya –beyond expression, aparimeya –unfathomable.
But so are you, me and all others. We remain unaware of our potential all through our lives. YogasAdhanA is all about discovering that total potential inherent with us. When we know ourselves we know Brahman.
Brahmavit Brahmeiva bhavati. Knower of Brahman becomes. Brahman. Essentially there is no difference. Discovering this potential within himself sadhaka proclaims Aham Brahmasmi. I am verily Brahman.
Sri Shankaracharya claimed when he realized this. Jiveiva Brahma na parah. Jiva is Brahman, not different. The experience does not need to be vachaniyam- expressed in words but jneyam- realized and known in one’s inner sanctum of the heart, within the parame vyoman
We have discussed this topic in more details in various articles of AHWAN. I hope you will have time to go through them.
Suggested further reading: “The dweller in the inner lotus and related topics Part1 & 2 in AHWAN in December 2006 and January 2007 issues.
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Sri Bimal Mohanty 2000
