by Sri Bimal Mohanty
VOL No. 33
November. 2003

ATTEMPTS TO DESCRIBE BRAMHAN - Part 7

"Based on the lectures by Sri Bimal Mohanty"

Everything that is having a form, is defined by a name, and is subject to the qualities dictated by nature, (prakritijaih guneih) is conditioned by their effects. If I can disassociate myself from my human form, the name, and my nature, and their effects on me, then what will remain is nothing but the supreme soul. Look at the sunlight filtering into the room through the coloured glass window pane, as we see in big mansions and churches. It is the same sunlight but has assumed an altogether different hue. The coloured light is an inferior version of the sunlight as it does not possess the full potential (in this case all the seven colours) of the original sunlight. The glass filter has conditioned it. An easier example is the string of coloured lights we use in our Diwali festivals. We have red, green, yellow, blue lights. The essential element of light within each lamp is the same. But the specific covering surrounding the lamps, gives each light a kind of individual entity. The relationship between individual soul - jivatma- and supreme soul -paramatma, is somewhat similar. Although essentially same, the layers of covering of karmic influences, accumulated from lives after lives, are responsible for this apparent difference. A jivatma is nothing but Paramatma, under these coverings of specific name, form and acquired characteristics. Destroy the coloured covering and all lights are the same. All jivatmas and the Paramatma are the same. The difference is the covering. The covering is conditional. It is the effect of the Maya as the seers have analysed it. When the pure self is under the influence of Maya, or Mayadhina it is known as the jiva or the individual soul. The same pure self, when beyond the influence of Maya or Mayatita, it is divine. That is the qualifying difference.

The only rider between the example of coloured lights and that of jivatma is that while this coloured light is devoid of any intelligent consciousness, the jivatma is a conscious mental being possessing intelligence. It knows that it is not manifested to its full potential. It knows that between him and its full glory lie barriers, and it is unhappy and uncomfortable about it. It is in its own nature to breakdown these obstacles. It can not go against its nature and remain in this inferior state. So its very existence becomes a yoga to regain its original state. It can not be otherwise.

The Sanatan philosophy is uncompromisingly forthright in defining the goal of all jivas or individual souls. There is one and only one purpose of our existence. This is to evolve continuously into a higher and still higher being until that state of absolute perfection is reached, when all aberrations fall off and regaining our total purity we become one with the most Pure. That perfectly pure state is also the perfectly blissful state and that bliss is Bramhan. Our continuous preoccupation with this purpose, is Yoga. Every other occupation or engagement in life's activities are secondary and at best supplementary to this main objective. Yoga is the essential characteristic of living in this world. That is what is to be understood from Sri Aurobindo's words " All Life is Yoga".