Vivek - 2

Subtle body (Sukshma sharira, सूक्ष्म शरीर) needs to be analyzed in the same manner. Subtle body consists of four aspects – mind, intellect, memory, ego (Manas, Buddhi, Chitta, Ahankara; मन, बुद्धी, चित्त, अहंकार). Some common expressions are - ‘my mind is little slow today’ or ‘my mind is not working’ etc. Note the pairs - ‘I and my mind’, ‘I and my intellect’, ‘I and my memory’, where ‘I’ is clearly separate from ‘my’. If this separation is understood, accepted and analyzed properly, then the pains inflicted on ‘my mind’ or ‘my intellect’ will not affect the ‘I’.  The mind may be dull, angry, frightened, upset, disturbed, perturbed or distressed, but one can watch these states in a detached manner. With proper discrimination, one can think, ‘these states belong to my mind. The real Self (I) is separate from my mind.’

This difference between ‘I’ and ‘my’ is instinctively present in our subconscious minds, but it is very fuzzy. Scriptures catch that tiny instinct in us, ignite it and amplify it. Knowledge about the real Self has perpetual existence, but it is intangible. It needs to be made tangible with the help of Vedānta. Once ignorance (Ajñana, अज्ञान) about our real nature is eradicated, Pure Knowledge (Ātmajñāna, आत्मज्ञान) manifests automatically. To acquire Pure Knowledge, no separate, specific efforts are needed. Every Jiva is originally Sat-Chit-Ānanda in nature. Chit or Pure Knowledge is the innate nature (Svarūpa, स्वरूप) of Jiva (embodied soul). It need not be acquired separately from outside.

A genuine seeker knows that ‘I am not body’. Vedānta only brings utmost conviction to that thought. In partial darkness, a ‘rope’ is mistakenly seen as a ‘snake’. It is seen as a ‘rope’ once light is thrown on it. Later, one can play with that so-called ‘snake’ without being scared. This ‘light’ is Viveka, which is the foundation of Vedānta.

The journey towards liberation takes place step-by-step.

·         I am not my body

·         Body is mine

·         It is impossible that I am body

·         I am Ātman (Pure Consciousness), which pervades the body, yet detached from it

·         Ātman is Brahman

If Viveka is used sequentially in this order, it leads to relief from Ādhyātmik Tāp. Vedānta propounds this fact. It is important that we persistently use Viveka in our day-to-day life. All afflictions experienced by body stop being distressful when we can hold on to the thought ‘I am Ātman’ (Ātmākār-Vrutti, आत्माकार वृत्ती). With Viveka, ‘sufferings of body’ are not perceived as ‘my’ sufferings. The real ‘I’ stays detached from ‘my’ body. Perpetual, Supreme and Pure Bliss can be experienced irrespective of good or bad condition of the body.

Ādhibhāutik Tāp (आधिभौतिक ताप)

Pains or afflictions caused by other people or elements in the world are called as Ādhibhāutik Tāp. So long as we perceive the world to be real, it will inflict various miseries on us. The only solution here is eradication of the ‘world is real’ illusion (Jagat-satyatva Bhrānti) from our minds.

Vedānta explains the fact that ‘the world is not real’ in a very rational manner. It is easy to understand that the world is ever-changing, transient and illusory (Mithyā, मिथ्या). Nobody can find eternal, real happiness from the transient world. Vedānta says that a static and stable principle (Brahman) is present in this ever-changing world. It permeates the world, yet completely detached from it. We should repetitively reflect on this fact. When the transient nature of the world is clearly understood, we can learn to detach from it and focus on Brahman. With deeper thinking, it is possible to remain unperturbed through all favorable or adverse situations in the world.

Let’s consider a situation when a person gets insulted by another person. Insult gives distress to the mind, so it is a form of Ādhyātmik Tāp. But one who insults, is separate from the one who gets insulted. Hence, it should be technically called as Ādhibhāutik Tāp. In fact, there is no need to make such watertight compartments. For now, let’s think about ‘insult’ as a form of Ādhibhāutik Tāp.

In early stages, the seeker cannot use Viveka when he gets insulted since his mind is agitated at that time. The groundwork of ‘handling insult’ should be done before it happens. Vedānta says that insult is a part of destiny (Prārabdha, प्रारब्ध). It is a direct result of one’s own actions in the past.

Prārabdha is a principle. It is a part of the ‘Law of Karma’, which states that a result is always in accordance with an action. We should actively think about Prārabdha at the time of insult. Joys or sorrows are experienced due to the self-earned destiny. When we face an insult, it is directly a result of our own past action or mistake. It is not right to blame others about it.

This helps us peacefully handle the situation of an insult. Without this thought-process, we react in an uncontrolled, adverse manner. The agony of an insult drives us crazy. It is difficult to see a calm, neutral and composed person after insult. ‘Who is he/she to insult me? I will make him pay for this.’ – Such revengeful emotions crop up in mind and they result into hostile actions. We cannot control ‘actions’ of other people, but we can surely control our own ‘reactions’. This is precisely where Viveka is needed. We lose independence when our reactions depend on someone else’s actions. ‘I have been insulted due to my own actions in the past’ - This simple principle of Prārabdha helps to maintain equipoise when an insult is done. The mind remains unperturbed. We remain independent due to neutral attitude.

There is no other pleasure like being independent and autonomous. This is the way to seek relief from Ādhibhāutik Tāp. If other person has insulted us for a wrong reason, we should stand up for ourselves and respond appropriately. However, ‘calculated response’ should be given in a composed, peaceful manner. Criticism can be handled the same way as well. If someone blames us for a valid reason, it is necessary to first accept the blame and introspect honestly. Objective thinking helps us stay away from the negative flow of emotions in all situations.

To be continued...