The
second reason that makes worldly life stressful is the illusion that ‘the world
exists for real’ (Jagat-satyatva Bhrānti). Vedic thinking says
that the world is ‘illusory’ and ‘imaginary’ (Māyic and kalpit). If every
incidence in the world is perceived as real, then the world is believed to be real.
The question whether 'an incidence is perceived as real or unreal' can be
answered by analyzing our reactions towards it. ‘It is a big bad world out
there. The world is ruthless.' These expressions can be routinely heard. Such
antagonistic feelings about the world, or strong reactions evoked by some
incidents testify the fact that ‘the world is perceived as real’ by us.
|| Hari Om||
Vedic
texts say that the world is ‘illusory’ (mithyā). Our reactions become
normalized when we start perceiving incidents as ‘illusory’. But if the world
is so directly seen and experienced, how can we refute its existence? Texts
answer this question by saying that the world is Sat-Asat Vilakshana
Anirvachaniya, which means it is neither ‘real’ nor ‘unreal’, hence
‘indescribable’. The word 'Sat' means ‘time-absolute existence’
irrespective of past, present or future. The world does not transcend time i.e.
it did not exist many million years ago in the past, it exists now and it will
cease to exist sometime in future. Hence it is not ‘Sat’ i.e. it is Sat-contradictory
(Sat-Vilakshana). The word 'Asat' means ‘absolute non-existence’. Since
the world has existence that is perceived by us in present, it is not ‘Asat’ i.e.
it is Asat-contradictory (Asat-Vilakshana). So the world is neither ‘Sat’
nor ‘Asat’ i.e. Sat-Asat-Contradictory, and hence ‘indescribable’ (Anirvachaniya)
and ‘illusory’ (mithyā). When illusive nature of the world is properly
understood and internalized, it stops being dominant or stressful.
Embracing
the thought that ‘the world is illusory’ does not prescribe that we should 'run
away from day-to-day activities and duties'. All saints unanimously proclaim
that, ‘all external activities can be efficiently performed, while
internally maintaining awareness about delusory nature of the world’. Per Indian
culture, every individual has ‘debts’ (ṛunas) towards family, society
and the world. They must be cleared before his present life ends. The concept
of ‘freedom from debts’ is more evolved than the concept of service (to family,
society, or the world). Services are invariably linked to rewards. However, one does not expect anything in return
while repaying debts. It is rather viewed as one's responsibility or duty.
The
third reason that makes the worldly life stressful is ‘identification of the Self
with body’ (deha-tādātmya). The thought that 'I am body' comes naturally
to us. Unless sages and seers explain that the real Self is not body, we don't
even get glimpses of who we truly are. We stay in perpetual ignorance (ajñana)
of identifying ourselves with body. However, even the fact that 'I am Brahman'
should be first internalized, and then let go of. Not even remembering that 'I
am Brahman' is the innate nature of knowledge (jñana). Journey from the
state of ‘instinctive ajñana’ to the state of ‘instinctive jñana’ is called as ‘spiritual
practice’ (sādhanā). This is a
wide-ranging definition of ‘spiritual practice’. When the broad context and
expanse of spiritual practice is not fully understood, we conduct it in
routine, traditional, limited ways, and become stagnant in our pursuit.
To
summarize, there are three main reasons why ‘affinity to worldly actions’
(Pravruttī’) can be burdensome.
·
'I am the doer' illusion, (KartrutvaBhoktrutva Bhrānti)
·
'The world is real' illusion, (Jagat-satyatva Bhrānti)
·
Identification of the Self with body (Deha-tādātmya)
To
free ourselves from these burdens it is necessary to eradicate these issues
one-by-one.
‘Spiritual
pursuit cannot be done unless worldly life is abstained’ - this is a very
common misconception. It is a strain imposed by the ‘path of renunciation’ (Nivruttī). But this burden is relatively easy to get rid
of. We don’t need too many efforts for it. As worldly instincts become less
onerous, abstinence too, abates in intensity. The path of abstinence needs to
be trodden with proper discrimination (Vivek). 'I am not the doer', 'the world
is not real', and 'I am not body' – are all different forms of Vivek. Similarly 'I am witness (sākshi)', 'the world
is mithyā', and 'I am Brahman' are the thoughts of Vivek as well. Detached
mindset cultivated with Vivek is peaceful, pleasant, and not burdensome. Abstinence
without Vivek is pointless because 'I am body' and 'the world is real' thoughts
are not eradicated there. The promise of peaceful and blissful life offered by
the spiritual pursuit is alluring. It entices us to detach from worldly
activities. However, we find it extremely difficult to dissociate from
prescribed duties. The desire to ‘detach’ itself becomes taxing in the end. Hence
‘detached’ needs to be practiced carefully with discrimination. Burdens of both
attachment and detachment become less intensive proportionately with each
other. As they both subside, the mind stays unoccupied and calm even while
performing prescribed duties in everyday life. Free mind can be easily engaged
in Paramārtha. This is the ideal state of detachment. We need not stop doing
routine activities in life to focus continuously in Brahman or the God.
It
is also necessary to understand the true nature of the ‘idol’ or God where we
are expected to concentrate our mind. 'Why contemplate about the God? Why keep
focus on him all the time?' These questions may arise if we don’t know the
principle behind a deity or the God. Blindly performing any action is neither
useful nor valuable. Hence, true ‘nature of the God’ and ‘relationship of the
God with seeker’ should be clearly comprehended.
The
true nature of the ‘God’ and a ‘seeker’ is in fact exactly the same i.e. Brahman.
There is no duality between them. Brahman is ever-detached (nitya-nivrutta).
However, jiva (seeker) is unable to remember his original nature because of
ajñana. 'Who am I? What was my original nature? Who am I now? How has my nature
changed? How can I get back to my real Self?' Questions such as these should be
asked and clearly answered. Scriptures provide these answers. We should train ourselves
to recall and recollect our true nature with the help of scriptures. In
reality, the real Self is Brahman. The illusion of mistakenly identifying the
Self with body needs to be consciously wiped away.
For
that, we should continually remind ourselves that - 'Lord Krishna, to whom I
need to devote my Chitta is Brahman. I am the same Brahman in essence. If
I have to realize true nature of the ‘Self’, I need to stay in anusandhāna
(continuous thoughtful connection) with Lord Krishna who is personification of
Brahman.' These thoughts provide assurance that only the association with Lord
Krishna can lead to experience of perpetual, supreme bliss in life. Hence, it
is imperative to maintain anusandhāna with Lord Krishna.
Sages,
seers, spiritual texts, and Sadguru explain and illustrate these thought-processes
to us. Embracing the thought that 'I am jiva' instead of 'I am Brahman' is the
real debacle for a seeker. The thought that 'I am originally Lord Krishna or
Brahman' needs to be firmly grasped and held. To do so and keep the mind continuously
devoted to Lord Krishna, Saint Dnyāneshwar says -
Mhanoni Pravruttī ani Nivruttī
| Iye vojhi na ghe mati |
Akhand chitta vrutti |
Majhya thayi || (Dnyaneshwari 12-121)
adaghbcb
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