by Sri Bimal Mohanty
VOL No. 43
September. 2004

ATTEMPTS TO DESCRIBE BRAMHAN - Part 16

"Based on the lectures by Sri Bimal Mohanty"

To QUESTIONS FROM READERS

QUESTION 1 from MS SHARMISTHA ROY

Respected Sir, Although you have explained again and again the subtle difference between Jivatma and Paramtama, the confusion in mind is still there. Kindly shed some more light on it.

ANSWER: Thank you for your question. You are indeed in good company because even our great saints often fail to unravel the true relationship between individual soul and supreme soul. This is understandable. Most of our process of learning is at one level which is the mental level. Where as the adhyatma jnana or spiritual knowledge has essentially to be at two levels, the mental level as well as the psychic level or para-reasoning level or experience and realization level. True knowledge depends on both. Hence confusion lingers till the very last moment.

We can only do attempts. And that is what I shall do to answer you.

It is true that the individual souls – what we call jivatmas – are extensions of the supreme soul and essentially possess the same attributes. But the apparent difference in perception is that while Paramatma or Bramhan is pure consciousness, the jivatma is that consciousness but conditioned by form, name and nature- rupa, nama and prakrti.

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. ( Please also read this along with definition of Jivatma in other pages of AHWAN)

QUESTION 2 from SRI MADANRAHEJA

If we do not worship God, what will happen?

ANSWER:What an interesting question! Let us understand the two terms, ‘worship’ and ‘God’. As a sadhaka and readers of AHWAN, I am sure we have a fair idea of God. But to the word worship, people ascribe quite different meanings. Worship is not mere ritualistic activities that we go through in a particular place and to a particular deity. If worship is understood

This non-resisting submission all through my existence is my worship to that supreme entity.

Can any ‘being’ on his own decide whether to worship or not?

as an _expression of intention to show reverence to an acknowledged supremacy, then we really are talking about an intelligent activity. It then befits a superior creation like we humans, who are endowed with a developed internal tool – the antahkarana or mind, intellect and ego-self combination.

Why, how and by whom did we come to have this developed antahkarana? Why, how and by whom did we acquire this human birth? This is not because of an accident but part of a well conceived evolutionary process. The supreme controller of this process is God, Bramhan or what other name we give it. My evolution from a ‘lower being’ to a ‘higher being’ (with the associated developed antahkarana) is the result of my interaction and acceptance of this supreme entity and his workings. If I did not recognize and had it been within my powers to resist submission to this process, I would not have evolved into what I am today. In every stage of my development, I submitted willingly to this supreme entity and gained my development. With higher evolution I gained sharper antahkarana and with the help of sharper antahkarana I rose further in the ladder.

He can not. Because that will mean a halt in the progress, a non-participation in the overall divine scheme of which all of us are parts. Nature will not allow that and therefore is constantly working on us (on all creatures indeed) assisting and ensuring our development. The entire viswa (creation) is gripped by a continuous evolutionary mode- the divine mahayajna.

The entire viswa is in the worship mode.

So what is the special significance of my worship?

In this evolutionary process I have two choices. I may not voluntarily or actively participate in the process and allow the nature to work out its slow pace as it is doing with plants, insects and animals with less developed antahkarana, and go through many many lives, births and deaths, consequent long sufferings and misery. The other alternative is by using my superior antahkarana, I voluntarily participate in this mahayajna and thereby hasten the process of my liberation and reach my destination faster, escaping long periods of suffering. Yoga is nothing but this hastening process and Yoga indeed is worship of the highest order.

QUESTION 3 from SRI ASHISH GROVER

Respected Mohantyji: Why do some people suffer so much at their time of death, where as some die so peacefully. What is the spiritual explanation?

ANSWER:As we have understood already, suffering is the process of atonement of evil actions committed by us in the past. It could be the recent past of the present life, or the carryover praravdha karma from past lives too, which are yet to be atoned. Through suffering only one has to learn this lesson and until the lesson is learnt the burden of the past lives keep on accumulating. The other remedy for escaping the suffering due from past karma is to counteract them by doing good acts in the present life. If one continues to lead a non-virtuous or sinful life during one’s lifetime, he has done nothing to lighten his burden and must pay by suffering. That is why the religion stresses so much importance on leading a pious life for all of us.

While suffering is a part of every day life, we notice it more in a dying person as we see him hopelessly lying without the physical or mental strength to know what is happening or react in any manner.

Death is the time of transition, when the balance sheet of our karma is drawn up so to say, for the next life form. From this view point, ironically more one exhausts one’s suffering the less heavier will be the carry forward burden. The relatives, because of their attachment may feel bad about it, but the suffering of the dying, is indeed a great release valve and wise men do not get moved by it. It is the process of purification of the soul and hence is not unwelcome.

Those who have led a pious life, a life based on dharma are less likely to suffer during the lifetime and also at the time of transition. So our scriptures say: before it is too late, indulge in the ways of dharma. That is the only antidote against suffering.