Vivek - 3

Vedānta says – ‘BrahmaSatyaṃ JagañMithyā (ब्रह्मसत्यं जगन्मिथ्या) - Brahman is the only one transcendental, Eternal Truth, while the world is illusory’. This firm resolve is called as Viveka.  But a seeker needs to know precisely where this definition can be applied in life. The idea of happiness for most people is dependent on people or circumstances around them. It is incorrect to nurture the expectation or hope of living a joyous, peaceful life ‘after’ everything in life is settled and favorable. Viveka teaches precisely this fact. The world includes both favorable and adverse conditions, and this is by design. It cannot be made favorable for any one person. Nobody finds eternal happiness from worldy objects. The world is immensely vast, and no one can possibly connect with the entire world at any given time. A personal world is relatively small, and limited to regular interactions. One should evaluate both joyful and distressful situations in his own small world, and learn to stay equipoised under all circumstances with the help of Viveka. The thoughts of the bigger outside world and limitless incidents in it are usually unproductive and distressful. We can think in a logical and restrained manner while dealing with the surrounding world. Both Ādhyātmik and Ādhibhāutik Tāp can be put to rest in this manner.

It is necessary to consider whether the world is real (Satya, सत्य) or unreal (Asatya, असत्य). There are both exciting and distressing incidents in life. Our acquaintances give us joys as well as pains. So, what is the nature of this world? Is it real or unreal? Vedic doctrine says that the world is illusory (Mithyā, मिथ्या). The word Satya means ‘truth’ in everyday life. But according to Vedānta, ‘one which stays unaltered in past, present and future is Satya i.e. the Eternal Truth’. The world is not ‘the Eternal Truth’ per this definition. It did not exist a few million years ago, it exists today, and it will cease to exist a few million years from now. Since the world undergoes a change, it is illusory.  A body too exists for a limited period, so it is illusory as well. An illusory body stays in the illusory world, and their mutual interactions are illusory as well. In the grand scheme of things, everything is illusory. Such thinking can truly help oneself detach and stay balanced in all situations.

But interactions with the world need to be considered ‘real’ in day-to-day life. The objective of spiritual pursuit is not to jeopardize or refute daily practices in life.  On the contrary, life should proceed without being affected by the duality of joys and sorrows. Sat-Chit-Ānanda i.e. (Pure) Existence, Consciousness, Bliss is our original nature and one should relate to it internally without any disruption. External life should continue in a peaceful, blissful manner. These are precisely the goals for which the system of Paramārtha has been created.  Viveka is imperative to help continue routine life in this manner. 

There is an example of Shri Gondavalekar Mahārāj, where the land that he owned was encroached by his brother. Mahārāj appealed in court against his brother as was needed in that situation, however he was perfectly calm and controlled internally. Both brothers were present in the court on the day of hearing. Mahārāj asked his brother to join him for lunch in the break. The brother wasn’t ready since he felt antagonistic. ‘How can I eat lunch with someone against whom I am fighting in court?’ This question bothered him. Mahārāj said, ‘We have both appealed in the court to decide on ownership, lawyers are fighting the case, the judge will announce the result, and we will agree with it in the end. So, what's the harm in eating lunch together for now?’ Mahārāj used discrimination, and fought for his land as was the right thing to do. However, his peaceful state of mind was undisturbed and unaffected through entire proceedings. He did not forget the bonding of love with his brother, and hence was able to invite him for lunch with open mind. But at the same time, he did not passively accept injustice imposed by the brother. Instead, he calmly went to the court. But since his brother was deluded with the thought that the world exists for real (Jagat-satyatva Bhrānti, जगत् सत्यत्त्व भ्रांती), he was unable to uphold his Viveka. He started disdaining Mahārāj and thus became a captive of his own emotions.

Without discrimination, even the day-to-day activities falter badly. To realize extremely subtle principle of Brahman and effectively perform spiritual practices, Viveka is imperative. Rightful application of Viveka helps us strike perfect balance between worldly life and spiritual life. There are misconceptions that spiritual people are supposed to leave their house, and refrain from material pursuits. Most ordinary people find it difficult to abandon their belongings. So, they think that the field of Spirituality is not meant for them. But we need not renounce anything in life to become spiritual. In fact, we are expected to carefully manage all our prescribed duties. Viveka is very much necessary to maintain a balanced approach. It is an ‘art’ not to be ‘involved’ in the material world while beautifully executing all duties and deliverables. All genuine seekers should be able to acquire this art, and continue being happy even while facing duality, conflicts and miseries in life.

Misconceptions have proliferated everywhere in the field of spirituality, mainly because the fundamental concepts and definitions do not get explained in accurate, contemporary language.  Vedānta is an all-encompassing, logical, comprehensive doctrine. Its only purpose is to explain the secret of Pure Bliss to one and all. Theoretical, metaphysical, intricate concepts of Vedānta usually get explained in many places. The original thought of ‘living blissful life’ tends to get sidelined. So, people feel repulsive at the very thought of learning the doctrine of Vedānta.

Vedic thinking proclaims that the world is illusory (Mithyā) or Māyic in nature. Māyā is a fascinating and intriguing topic in Vedānta. Many attributes of Māyā have been extensively explained in various texts. Māyā is vincible i.e. capable of being conquered by the realization of the Self as Brahman (Jñana-Nivartya, ज्ञान निवर्त्य). E.g. the illusory snake stops being scary once we know it is deceptive. Just like that, material life stops being stressful once its transient, illusory nature is understood.

Life should be lived adhering to routine norms and protocols after comprehending the illusory nature of the world.  Spiritual and routine life should not be mixed in a wrong spirit. When someone asks, ‘what is your name?’ it is inappropriate to say, ‘my body is named so and so’. This unnaturalness becomes a topic of mockery. A seeker who speaks or behaves in such absurd manner gets ridiculed by the society. The entire field of spirituality gets maligned due to such attitude. The highly classic and elegant doctrine of Vedānta stays away from common people because of such unnatural behavior. The very people for whom Vedānta can be beneficial, turn their back on it. Such chaos and disorder in routine life is not expected by scriptures. 

A seeker should have genuine conviction that ‘I am not body, I am Brahman and the world is illusory’. When Jiva (embodied soul) attains Self-realization (the knowledge that I am Brahman), all illusions are eradicated. Jiva gets liberated. He attains the eternal peace and relief from Ādhyātmik and Ādhibhāutik Tāp.

To be continued...