by Sri Bimal Mohanty
VOL No. 33
November. 2003

ATTEMPTS TO DESCRIBE BRAMHAN - Part 7

"Based on the lectures by Sri Bimal Mohanty"

QUESTIONS FROM THE READERS

QUESTION 1 from – Sri R S MANI and Sri G K BHAGAT

Why do we feel jealousy ?

ANSWER: As you may know, the dictionary defines jealousy as ‘mental uneasiness due to suspicion or fear….’ So the root of jealousy is anchored in fear. The fear is in relation to a second entity, whom we perceive separate from us. The basic human (and animal) tendency is that, when we see someone else possessing an object or characteristic, we perceive him as more powerful than us. We relate this power to our own weakness or deprivation, and imagine harm to our own body and our own worldly possessions. Hence the fear.

This phenomenon, when analysed from the spiritual point of view reveals the following:

Firstly to have jealousy or fear, there have to be two separate entities, one rivaling the other. What if there was no second entity? Of whom shall we be afraid or jealous of? This is one of the lofty concepts of sanatan philosophy. Practically all the scriptures of -barring none- have in various ways dealt with this subject and concluded the truth that indeed everything is one entity that is Bramhan. The perceived separateness between objects and beings, is borne out of our ignorance of Bramhan, the creation around us, and the way the world (jagat) moves. You read any scripture, and you will come across a sloka that will tell that the ultimate peace of mind lies in seeing all as one. If one could remove separateness from the mind then who is jealous of whom? ( very aptly explained in slokas 6 & 7 of Isavasya Upanishad)

The second point is about our physical body, our worldly possessions and worldly relationships. Any anticipated harm to them from another more powerful entity gives rise to fear of inferiority and loss. The key is ignorance again, as well as a lack of trust in the benevolence of the Lord. Daily we see that our worldly possessions, have neither given us peace of mind nor they remain with us forever. Yet we cling to it and are afraid of losing them. Incredible as it may appear to non-believers, the truth is that such worldly possessions (like wealth, family, health etc) are always provided to us to the extent they are required for the sole purpose of our journey to our ultimate destination, and our dharma, provided we retain an unflinching faith in the ways of the Lord. For other purposes like sense gratification, status symbol, exercise of domination etc, they are considered harmful and therefore eventually taken away. No body ever takes away what ever we have earned for the purpose of dharma. What for then we harbor jealousy? Once that faith takes root, fear and jealousy wither away like weeds under a tree.

The next point is that once this faith grows, one becomes aware that what the Lord has provided to each one, is in absolute appropriateness for our good. Neither more nor less would be appropriate. Why then look at another person and be jealous of? If he has been provided more it is because unless he has that, his development shall not take place. If I have less, then the Lord knows that my development shall take place even with less. Then why be jealous? That is the meaning of the second line of the first sloka of Isavasya Upanishad.

Having said all that, the obvious question after this is: is it really possible to practice such a concept and be free from jealousy? Our scriptures also provide practical view points to this. Admittedly it is difficult. Admittedly such a state of mind can not be reached in short time. But by conscious practice and awareness one conditions one’s mind gradually towards this. It is like a disease which does not get cured overnight. But by constant therapy, the disease starts losing its severity and starts weakening. To the extent the disease is weakening, the patient is getting healthier and healthier. This comparative improvement is indeed the real gain. As the mind grows clearer and clearer one becomes that much free from fear and jealousy. Final perfection is at the end of sadhana.

QUESTION 2 FROM SRI CHAYAPATHY VENKATRAMAN

WHAT IS SOUL?-

ANSWER: I hope going through the pages of AHWAN would have given you some understanding of this subject. However here is a brief explanation to understand..

All that exist in the creation, in whatever form shape or nature, are essentially products of and arise from, a single unified intelligent force, that is variously described as Bramhan, God , Spirit etc etc. All created entities, whether humans, plants, animals, elements, in whatever state they are (living or apparently dead, gross or subtle) indeed have their source as Bramhan. Being derived from this great source (mahatyoni), they are also conscious of their origin. All of us in the heart of hearts possess this consciousness, that we are all part of Bramhan. The degree, or level of this consciousness varies from being to being. In the so called living beings like humans, this consciousness is developed to a higher degree, less in animals and plants and much less in gross objects. Even amongst the humans, in some cases, it is pronounced and in some cases it is still deeply shrouded in ignorance, waiting to flower.

More this consciousness (described in our scriptures as chetana) is evolved the more the 'being' is actively engaged as a part of this divine creation and aware of its compelling need to develop and evolve into its final goal of perfection, and Satchidananda. (see the explanation of satchidananda in the previous pages of AHWAN)

This consciousnes or chetana is the 'intelligent' force, lying within everybody, that propels every one towards the fulfilment of their existence, is the soul within everyone and everything. Without the soul, everything is truly a meaningless corpse.

It is not difficult to understand then, that this intelligent force within all is also derived from that ultimate intelligent force that is Bramhan. It is an extension. The very presence of Bramhan within all, is their soul.

Since Bramhan is not comprehensible in totality by our limited range of faculties including mind, the soul is also not fully understood. When the final achievement is reached, through yoga sadhana and the soul returns to Bramhan and merges with it (call it mukti, nirvana, mokshya, deliverence, satchidananda, or whatever) the total truth is realised.

QUESTION 3 From SRI MANOHAR GOWDA

Is Marriage a hurdle in attaining Self-Realization? Please Answer Sir ?


ANSWER: Please go through the previous pages of AHWAN where we have discussed the question of marriage in somewhat detail. (Vol 26, 27 etc). As you are aware, the total journey from the first spark of existence to the final realisation of satchidananda has four aspects, working through which we understand the Bramhan and the divine scheme of things and through this knowledge, evolve to our goal. These are dharma, the righteous conduct, kama, -the propagation of life artha -the cultivation of resources to carry out the divine task and mokshya- the deliverence to the final goal. Each aspect has to be fully understood in the context of this journey and practiced. Marriage is an essential part of kama aspect, and therefore assists one's progress. Everything in the proper context can assist the truth and in improper context can distract away from the truth. If marriage is looked upon as a mere institution for sense gratification and pleasure, without responsibility and without its linkage with spiritual progress, it will become a burden. But when two 'beings' are brought together and bound in the relationship of marriage, it is the working of the divine, for the benefit of both and the creation at large, towards each one's development, through mutual support.

QUESTION 4 From Ms INDU PILLAY

Our scriptures describe the path of sadhana as extremely difficult, as much as walking on the thin edge of a sword. Is it not very discouraging?


ANSWER: Not really if we understand the meaning. It is indeed described as khsurasya dhaara yathaa, thin as the edge of a sword. The path of sadhana runs through the thick jungle of maya, with her distractory illusions. We have discussed earlier in these pages of AHWAN, the positive aspect of maya being there. To an intelligent mind, maya is the very source of lessons to be learnt. It is the maya, that shows us the presence of preyas (the temporary pleasurable objects) and their after effects of vanishing happiness and indirectly urges us to discard them and go for shreyas- the initially unpleasant objects but ending up in sustainable happiness. Maya is the darkness that makes us look for the light.
But to an ignorant mind ( the mind which has not seen the reason yet) , the tentacles of maya are too tempting to ignore. Every time one yields to maya, there is retardation of progress. When a small child is on an errand, walking from one place to another, oes not always understands the importance of his purpose. On the way he is distracted by any number of things which hamper his progress, often with disastrous results. The path of the sadhak is somewhat similar.
At every step there is the lure of maya. At every step, at every direction, there is possibility of distraction and going wayward. It is a path of extreme narrowness moving through this jungle. Our Upanishads caution the sadhak with the reality.
The emphasis on razor's edge, is not to speak of any physical harm, but to highlight the imperativeness of extreme alertness to avoid the pitfalls that will delay the progress.