(Re my last months's question on multiplicity of interpretations.) As a philosophy student I see a great value in your saying "each saw things that were not visible from another's viewing angle." .But, those who are "the insiders" of a particular system, would they agree with this view?..that there is something left out because of their parochial approach. .. Consciousness for the Buddhists, is momentary; for the Vedantins, it is eternal. Both seem opposite views. I would be grateful if you could enlighten me in this regard.

ANSWER: Your observations are understandable. But parochial and fundamental assertions have always been there. Have they been able to halt the progress of truth? Inspite of their bickerings, truth always reveals itself. Satyam satye pratisthitam. The absolute truth (satyam, rtam) has always appealed to the higher minds of men. Truth is truth and its consciousness is universal irrespective of whichever 'ism' it is associated with. That is the strength of sanAtan philosophy. It does not claim to any copyright to truth. But being the oldest wisdom known to mankind, it is happy to open itself to all philosophies that came later, happy to see its many facets reflected in other faiths which came after it. This truth ofcourse should be appreciated not with vanity but with sublime humility. I am not quite with you, when you say 'consciousness' is deemed temporary by Buddhists and eternal by Vedantins. That is not quite so. 'Life is suffering' is Buddhism's first principle, the Buddha's first noble truth. But if there is suffering, there is a cause for suffering and there is also an end of suffering. The end of suffering comes when mind grasps the total 'consciousness' of the entire subject of suffering. So consciousness is the key. Consciousness of what? Consciousness of 'truth'. Whether that truth consciousness is equated with Brahman or is silent about Brahman is not the point. If cessation of suffering is to be permanent, consciousness has to be permanent. How is the consciousness retained and grows to its absolute state? It is sustained and nourished by knowledge (jnana as defined in the Bhagavad Gita). We give the example of a tree. As a plant grows and matures into a tree, it produces its own fruits. The fruits go on to produce more trees and then more fruits. Knowledge that sustains consciousness never dies. It is carried forward from life to life till the final liberation.

QUESTION 3 FROM SRI MANI CHOWDHURY

What is calmness of mind?- Does Sthita prajna of a yogic mind same as a calm mental state?
ANSWER: Actually Superficially we ofcourse understand that way. But there is a great difference between mere calmness of mind and a yogic state of mind. A normal state of mind is well explained as the flame of a burning lamp in an open space with soft blowing breeze. The flame is constantly quivering or moving in myriad directions. If you watch it, it is as if the tip of the flame is continuously trying to lick up something here, something there and never for a moment satisfied to be in a particular state. Our minds likewise are constantly getting attracted to a thing here or a thing there driven by the breeze of desire that is constantly rising within us. If the flame could be made by some means impervious to, or un-influenced by the power of the breeze it will then remain steady, pointing only to something higher, straight upwards. That would be what a calm mind would be like. But the simile ends there. A yogic mind is calm but does not signify an action-less mind. If it has succeeded in withdrawing itself or shielded itself from the power of external distractions, it has merely achieved a state that which he will need and use for higher purpose that he has been pursuing. In spiritual parlance of sanatan philosophy control over desires is only an enabling strength but not the goal. If desires are the cause for all the unhappiness of mind, (as the Buddhism also believes), mere detachment from desires is not the end of the struggle in the quest for bliss. It still leaves the door open for possible return of the desires.
It still does not ensure freedom from the cycle. The aspiring soul still needs protection against Maya the mother of desires from mayadhisha - the controller of Maya, the Lord.

QUESTION 4 FROM "ERIC the Seeker”

I am grateful for the knowledge and undersanding - simple and practical- that AHWAN brings every month. With every issue I clear some of my doubts. A great feeling. How does one feel when one gains for himself in spiritual awareness?

ANSWER:We have an expression ‘meghamukta indu’ – a cloudfree moon. When the cloud floats away from the moon’s face, it is light all around. Do not underestimate your own contribution to your ‘great feeling’. The moon is always lit up. The passing cloud was only a scheme to reveal this truth.

It is the same thing when we are struck with adversities. Every adversity comes with a message- ‘when I eventually pass away I shall leave you a little more brighter –a little more wiser.’   

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