by Sri Bmal Mohanty
VOL No. 23
Oct. 2002

PREPARATIONS FOR SADHANA -Part 4

"Based on the lectures by Sri Bimal Mohanty"

QUESTIONS FROM READERS

Question 1

from Sri K S Subramanian- Mumbai

Also - Sri Anoop Mehta- Mumbai

What is to be understood by Gods? Are they fortunate beings starting out from beginning whose favours we must seek? (

The exact questions are not reproduced (due to space limitations) only their purport)

Answer

Gods are nothing but conscious personifications of one or some specific attributes of that one omniscient thing- The Bramhan. Broadly one can see that there are three stages in our spiritual development. The jiva or individual self stage where all of us belong, the deva (God) stage and finally the Bramhan stage. At the jiva stage we are all under the grip of ignorance and delusion, at the lower end of perfection. The jivas are under the control of Maya, and not having overcome it are said to be mayadhina- meaning 'under maya'. As we acquire the true knowledge we become more and more enlightened. We evolve into better beings by understanding the true nature of Maya.

The Devas belong to this enlightened state. (Deva literally means the enlightened one) They have with enlightenment understood and overcome maya and its vagaries. They are said to be mayatita or beyond maya.

The final stage is ofcourse the Bramhan state- the state of total knowledge and consciousness - purnacaitanya. The Bramhan is mayadhisha the lord of maya being the creator of maya and is unaffected by it.

In the process to enlightenment - from jivahood to devehood- the object is to acquire, perfect and exude the divine qualities that are part of Bramhan. Even the Gods are not perfect. Only Bramhan is perfect. Even you and me, as much as the Gods are all part of the Divinity. Each of us have different grades of perfection depending upon the level of consciousness that we have acquired. So are the Gods. There is no place for envy of each other as every one endevours to attend a higher level of consciousness and perfection by dint of his own efforts. We all evolve from jivahood to devehood and when become fully conscious or totally perfect we unite with Bramhan.

There is another angle to look at and understand Gods.

The qualities that the Gods possess are also deep within us lying dormant, covered with our own ignorance. The meaning behind praying for favours from the Gods is triggering a self effort through positive thinking to accentuate those very same qualities within us. It is similar to emulating examples of another person or entity who is more enlightened than us. That is one of the most beautiful concepts of Sanatan philosophy.

Question 2

FROM SRI VIJAYMEHTA Mumbai

What is the essential character of gross and subtle.

Anwser

The essential character of everything is "Bramhan consciousness" in smaller or larger degrees. The degree decides grossness and subtleness. Bramhan consciousness is also described as chetana which is the awareness about one's own self. If you are more aware about your own self than me, then you are endowed with more chetana than I am. "Self" is only an extension of Bramhan. So it is essentially Bramhan consciousness that we are talking about. All things emanate from Bramhan therefore everyone and everything is in possession of this consciousness, in greater or smaller degree. That decides its grossness or subtleness.


Question 3

FROM SRI VIJAYMEHTA Mumbai

You said that soul (jivatma) has no personal identity but the soul within each being is extension of that one universal soul. Why suffering of one individual soul is not the suffering of that one universal soul (Brahman)? If suffering of one soul remains individual then why not to accept the individual soul as an entity? Similar question also remains for liberation.

Answer:

The soul never suffers. (so also by inference the universal soul.) All sufferings are mere projections of mind. The ego self thinks he is suffering or enjoying, hence it suffers and enjoys. 'I think, therefore I am'- goes the saying.

All sufferings are experienced only through our five sensory attributes and the mind. (which is also described sometimes as the sixth sense organ). If we did not have sensory faculties there would be no experience of misery. If the soul is devoid of those five sensory attributes, with what it will suffer or enjoy?

Our physical bodies which house these sense organs can also be freed from experience of suffering, if we could transcend above the senses. ( by becoming gunatita). This is possible by knowledge and yoga.

Question 4

FROM SRI VIRENDRA QAZI - Kashmir

The relates to suffering of the Kashmiris and overwhelming response of sympathy for them.

Answer:

Sufferings of the Kashmiris (for that matter of any one any where) is a result of many interconnected factors. From a spiritualists point of view, it is how we analyse and look at our sufferings and then learn the lesson for our further higher movement is important. Although all sufferings are at the gross level, yet every suffering is our obstacle as well as helper towards greater knowledge and understanding. That is their importance in our lives.

Whenever a jiva or individual suffers, strangely enough, this state of suffering is not limited to him alone. The entire universe being a whole and interconnected matrix, any individual's suffering, (complete with its positivity of understanding and negativity of ignorance resulting in violence revenge etc.) also becomes the state of suffering for all the jivas. Any inflicted injury, injures both the victim and the aggressor. And most importantly and strange as it may sound it injures everybody and everything else in the creation.Whether in a direct way or in an indirect way, every one's progress is affected. Those who understand this truth, readily extend their genuine and unmotivated sympathy to the sufferers. In trying times, irrespective of any individual or collective efforts, there is one truth which should be our constant mental companion. That happens to be an unflinching faith in The lord and right actions under all circumstances. Human experience has proved that there is always a daybreak after the night.

In AHWAN vol 2 June 2000 issue we discussed the concept of wholeness and homogeneity of the universe with every one linked to other in an interconnectivity matrix. Sufferrings and good fortunes are all collective karma, all are responsible collectively.

Question 5

FROM SRI PRADIP SOLANKI - New Delhi
If we are all dear children of God why does he inflict so much suffering to his dear ones?
If suffering is what I have earned because of my mistakes already committed in the past, why it is said that prayers and faith will wipe out one's suffering? If every cause has an effect how can one get away from suffering due from past mistakes?

Answer:

Yours is a very interesting question indeed and speaks of a mind that wants to look at things from a logical view point. This is a welcome trait because for every sadhana, both logic and intuitive faith are necessary to be well understood.

Logically, it is absolutely true that every cause has to have an effect or every action has to produce a reaction. In case one has committed a mistake in the past, dictated by one's ignorance or lack of control over the senses, a process of atonement is inevitable. It may happen in this life or lives hereafter. But it has to happen.

When one commits "mistakes" ( some people describe it as committing sins), it creates an unwelcome imbalance in the creation. As we have already discussed (read Ahwan Vol June 2000 issue) the creation runs guided by divine principles that is benevolent to everyone without exception. So any action done by anyone which runs counter to these righteous principles creates imbalance and then the nature acts to restore balance. One has to go through this correction process. Obviously this process can not be very pleasant to the person who has committed the mistake. We do not like it and see it as unhappiness and misery. The way out of this is clearly avoiding committing such mistakes. (duhkham heyam anagatam). That is why all recognised religions of mankind urge people to constantly control the senses, tread the path of righteousness and not deviate from it.

This natural process, which we experience as unhappiness and misery that we go through, has a profound philosophy hidden within. The Lord has no intention of unleashing misery upon His loved ones. Every such circumstance that unfolds as the outcome of our wrong doing, carries a message, a lesson from The Lord which has to be learnt not only to avoid re-occurrence, but also to assist thereby in our spiritual evolution. That is a constant endevour of the loving Lord.

Unfortunately most of us fail to understand or learn this lesson from every unhappy and painful situation and keep on committing "sins" again and again. Why blame destiny or God for it?

How do prayers and faith help?

The lower level human mind has this tendency of exaggerating all unpleasant situations as unbearable etc. An enlightened mind sees them in their true perspective neither exaggerating nor belittling. Prayer and faith in the divine working, precisely clears this mental block and does not allow us to go overboard when misery strikes. With understanding this misery appears much less grave and we perceive it as if our misery has been reduced. This is a relative lessening of unhappiness. ( papakshyaya) It is really all in the mind only

Secondly, with growing understanding arising out of the faith in the divine, the lesson that ought to be learnt from this is quickly learnt. With that, the future sins or mistakes are avoided. If one has learnt the lesson, the purpose is already served. So one avoids future predicaments. The Lord is pleased to see one has earned his future happiness.

So, while a mistake invariably brings unhappiness, prayer and faith brings understanding and strength to bear it, gives a sense of composure, and teaches us the lesson that we ought to learn. Prayer and faith makes the mind to accept this lesson. The results show in our actions and ensures a happier future life.

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