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by
Sri Bimal Mohanty
VOL
No.98
April: 2009
IN SEARCH OF GOD –The Illusive one- Part 2
Based on lectures by Sri Bimal Mohanty
When the Guru tells the shishya that to understand Brahman a clean mind and especially a composed and steady mind is absolutely essential, a sense of despondency overcomes him. How much has he not tried to bring his wayward mind into control? But the mind still remains like a wild horse. Following the footsteps of the Guru, leading a disciplined life, pouring over the scriptures regularly he has tried to tame this wild horse. Yet the problem is far from over. Will this life of his go in vain without ever realizing Brahman?
Even if he has not spoken a word, the Guru clearly understands what is in the disciple’s mind.
In the sanatan tradition the Guru-shishya relationship is always a deep one. Their minds think in unison. The relationship develops only after a long period of evaluation of the disciple. Years of submissive devotion, strict obedience and mental attitude is put into test before a Guru will accept some one as a shishya. A true Guru is not always too eager to accept a shishya. Unlike present times where self styled Gurus have built up infrastructure to entice disciples, big donations and other acts influencing a shishya-hood, in sanatan tradition our ancient Rishis knew that a Guru-shishya relationship is by divine proposition. It is a relationship of great responsibility from each side bound by individual commitment by the Guru towards the shishya’s spiritual development and not of mere infatuation and passive acceptance. When the Guru accepts a shishya with long evaluation, the understanding between them envelops the antahkarana – the mind, intellect, ego et all. It is a spiritual union of body, mind, intellect and psyche. A total understanding between them is the result.
Why is the Guru respected so reverently in the sanatan tradition? Surrendering to the Guru, to be one with the Guru is a pre-curser and training of the shishya for that ultimate surrender to Brahman. While remaining under the tutelage of the Guru the shishya learns and practices that all important aspect of sadhana which is atmasamarpana or total surrender. Total consecration of self to Brahman is a difficult practice. All along the Guru remains the symbol for Brahman to whom the sadhaka must recognize as the ultimate Lord. Eventually when the right time comes, a Guru withdraws and leaves the sadhaka totally to Brahman. Because, that is where a true Guru has prepared the shishya and led him to. All along he has been like a stand in and at the right stage he delivers the enlightened disciple at the feet of Para Brahman for the final stage of sadhana. That is the great concept of the Guru-shishya relationship not often understood.
Being aware of what is going on in the disciple’s mind, The Guru explains:
‘Although a stilled uncluttered mind is necessary to understand Brahman, it is never an unassailable obstacle for the sadhaka. In fact it even acts as a trigger to strengthen his determination. In our normal life, when a man stands before a mirror to see his reflection and then finds the mirror dusty, what does he do? Instinctively he cleans the mirror surface. His desire to see a clearer reflection is strong in his mind. Similarly, when you strongly feel to understand Brahman and the worldly attachments obstruct you, – if you are sincere enough- you automatically put some effort to steady your mind. It is natural and that is the way Brahman works His way gradually and through all of us. And then if we apply the process of yoga in life, it works better and quicker.
But to bring the mind to steadiness through yoga, a clear concept of what we are doing is necessary and also a systematic practice there of. Man needs a practical guide to the Spiritual approach to life.
Who can show this way? Who else but that great teacher Lord Krishna in Bhagavad Gita? There are ofcourse other scriptures, which speak the same truth but none perhaps as succinctly as The Gita. Most of us have read The Gita, but it is worth recapitulating again and again.
If the impurities are the obstacles in capturing the true image of The Brahman in the heart, The Gita first explains what these impurities are. It also explains to the discerning mind that the true meaning of opposites, the impurity and purity. While urging the mind to understand one from the other, it says, since both are inevitable in life, clouding the mind by getting influenced by one or the other is foolish indeed. Be steady and purify the mind. Only a steady and clear mind becomes ready to see The True self. Such a person with clarity and steadiness of mind, is called a Sthitaprjna.
Sthita PrajnA is not same as Sanyasa. It does not address to the higher state of Sadhana where all desires are relinquished and the sadhaka assumes a passive detachment. SthitaprajnA is a cultivated state where in the midst of all the worldly existence the mind is trained to see things in their proper perspective and act accordingly.
If a Sanyasin is the idealistic manifestation of Sadhana, a Sthitaprajna is a practical demonstrator.
Many illustrative examples exist in our sastras and puranas such as the great King Janaka who was a Sthitaprajna par excellence inspite of being a king and a ruler. It is a practical treatise for all to follow - a true spiritual approach to life. In this materialistic world of today, not just gods and goddesses but Janaka remains a true practical ideal for all to follow.
What is this state of SthitaprajnA? It literally means one whose reasoning is at the right place. When Arjuna poses the same question to Krishna, He elaborates on the issue.
Prajahati yadA kAmAn sarvAn partha manogatAn.
Atmanyeva Atmana tustah sthitaprajnastadocyate.
Let not desires of heart rule over your mind. Find satisfaction within your intelligent self - that is what He wants us to be.
But how? - He further explains:
Duhkhesu anudvignamana sukhesu vigatasprha
vita rAga bhaya krodhah sthitadhih munirucyate.
Do not lose your mental balance in adversity. Restrain yourself from temporary happiness, which is in any case temporary. A change in situation is just round the corner and all adversities really lead to a better condition as all nights lead to the breaking of the dawn.
How often has this sloka been repeated to us! Yet we find it such a difficult practice.
Both the slokas above should be linked to understand better. To cultivate a detached view in happiness and unhappiness and to be able to exercise control over one’s desires one has to fall back on our own powerful, knowledgeable, intelligent self. Atmanyeva Atmana tustah -that is how self confidence develops.
We have so little self confidence in ourselves that often we surrender before even the battle begins. Happiness or Bliss is not for such weaklings.
On the other hand, if Arjuna, the ego self within us, demonstrates his confidence and decides to fight, the full support of Krishna- our higher self with the divine power- supports him to win.
In life, we all understand that in business, vocation, sports, education or any other endevour, success comes with self confidence. So also in broader meaning of life, in one’s spiritual journey, one succeeds only with self confidence. That is the strength without which one can not aspire to succeed. Nayam AtmA balahinena labhya. The knowledge of self, which is our highest aspiration is not for weaklings.
Every management guru will tell you that. But in general management parlance, the understanding of self confidence is rather narrow. The difference is very significant. The run off the mill management theories, aim at stimulating the ego-self to build self confidence to achieve temporary material gains. It is no gain at all.
But in spiritual parlance, the fallacy of the ego power is exposed and seen. The question is asked ‘where from this self confidence comes? What is the source?
It comes only when you refer back to your higher self – the divine parA AtmA within you. That should be the focus and not the inferior ego-self. Those who have not recognized the power of self within them are dogged in the quagmire of perpetual misery.
The Mundaka Upanishad ( also Svetasvatara) drove this point beautifully home in another upakhyana of the two birds residing within every one.
DvA suparnA sayujA sakhAyA samAnam brkshyam parisasvajAte
Tayoh anyah pippalam svAdu atti anya anasnan abhicAkashiti
Two birds of beautiful feathers, both inseparable (sayujah) friends live (parisasvajAte) on the same tree. Of these one eats (atti) the fruits of the tree with relish. The other one without eating looks on (abhicAkashiti).
SamAne brkshye purushah nimagnah anishayA socati muhyamAnah
Justam yadA pasyati anyam isham asya mahimAnam iti pasyati vitashokah.
Sitting on the same tree the Jiva (individual self) by his ignorance of divinity (anishayA) gets absorbed and feels miserable. But when sees the adorable (justam) divinity of the other bird, he realizes his own greatness and relieved from misery.
All of us within us, so to say, have two selves. One is our lower ignorant self who knows not what is really good for him and the other one wise with knowledge. (some explain it as the two sides of the same coin really differentiated by the level of discerning power or viveka which is the measure of one’s wisdom- but the concept is the same)
The lower self, being in charge of all actions sometimes acts rightly and sometimes wrongly. In whatever step the ignorant self or inferior ahamkara takes it only keeps on oscillating between elation one moment and despair in the next. If it could turn towards the superior self, it would always know what is the right thing to do, would avoid all ill effects, and will no more be miserable and will be in perpetual bliss.
The light of knowledge of this superior self is the only permanents light that guides us through out our journey. All other lights (or all other enabling knowledge) stop shining at some time. Only the light of the self shines for ever by which we perform our actions and move about in life after lives.
In Brihadaranyaka Upanishad when Janaka asks ‘When there is no sun, no moon and no other light what guides the man?’, YAnyavalkya replies: Atmeiva asya jyotirbhavati iti. AtmaneivAyam jyotisaste palyayate karma kurute vipalyayate iti – it is the light of the Atma alone.
So the sadhaka goes after the other self.
Who is this other bird, this superior self? This is the presence of Brahman within us, ever watching us and ever present to guide us whenever the guidance is sought. Self confidence comes from there and not from the ego-self.
Building of self confidence is such a simple exercise.
(It is also recommended to revisit the article ‘Listening to Inner voice’ in May 2001 as well as ‘Understanding the tattvas’ – soul’s individuality- in December 2008 issue of AHWAN)
But that simple truth can only be experienced when practiced. Yoga is that practice. If you are not consciously in yoga, any amount of rituals, dAna, dharma, sanskAra will not let you escape from misery. There may be material successes once a while, but it will vanish as quickly as it comes and misery will engulf you again. The world has seen it again and again and yet again.
The real purpose of yoga is to bring us face to face with this superior self by which God is understood.
Although our scriptures have stressed this point often, we still do not understand that yoga is to be practiced not for the sake of material and physical benefits. They will follow naturally. But yoga is really for yoga’s sake alone. Yoga means enjoining. Establishment of connection with your higher self is the purpose of yoga. It is like opening the doors of your own treasure house. Once opened all kinds of benefits are yours only.
Knowing the self is where the search for the illusive one ends. When that feeling grips the sadhaka, he sings with ecstacy – ‘payore meine rama ratana dhana payo. I am in possession of the ultimate treasure.’
Next we shall discuss why the “oneness concept” in sanatan philosophy is the simplest attempt to catch the illusive Brahman.
