Adhyatma and Life (Part 2)

When the expected happiness is not attained, one becomes restless and agitated. This is how the urge for happiness takes a distorted form. Qualities like selfishness, greed, harshness, cruelty, jealousy, hatred, contempt, and disgust all draw strength from this distortion. Can modern science remove the harmful effects of all these on human life? Can it stop the plundering of means of pleasure, the violent tendency to snatch happiness, and the heartless malice of reckless destruction of others’ sources of joy?

History shows that, in the quest for the three primary sources of pleasure – power, wealth, and sense-enjoyment, humanity has fought terrible battles, ruining countless lives. Because of science, the scale of this conflict is growing uncontrollably. Pleasures enjoyed within the bounds of Nyaya (justice), Neeti (ethics), and Dharma (righteousness or duty) signify true culture. Only this approach can channel the impulse for happiness in a refined & cultured way.

Yet today, the fascination with an unrestrained life is growing. Words like “carefree,” “reckless,” “wild,” and “free” dominate literature and everyday speech. Ideas such as denying the importance of marriage in a woman’s life are gaining ground. Popular magazines with flashy covers fill pages with sensational descriptions of the private lives of film celebrities. Such a distorted urge for happiness is enticing vast sections of society.

As Samartha Ramdas Swami says:

सांडून राम आनंदघन । ज्याने मनीं विषयचिंतन ।
त्यासी कैसे समाधान । लोलंगतासी ॥

“One who abandons Rama (Atmaram – true nature of Self), who is pure bliss, and instead keeps dwelling on sense-pleasures. How can such a person, restless and having cravings, ever find real contentment?”

When Dnyaneshwar Maharaj speaks about the origin of the desire for happiness and the wandering in search of happiness, he says

तैसा हृदयामध्ये मी रामु । असता सर्व सुखाचा आरामु ।
की भ्रांतासी कामु । विषयांवरी ॥

“When I (The Ram), the very source of bliss, dwells in the heart, only a delusional (person) runs after sense-pleasures.” The secret of human happiness lies in these two verses.

Together they essentially convey that: “In everyone’s antahkarana (heart) the ShriRam – eternal embodiment of existence, consciousness, and bliss (sacchidananda) resides. Yet, due to delusion born of ignorance, one mistakenly believes that happiness is in sense-pleasures. This belief strengthens the desire for those pleasures, and the mind becomes constantly preoccupied with them. That being said, how can one attain true contentment when the mind is enslaved by the relentless pursuit of sense pleasures and helplessly chases after them? To understand this properly, it is essential to grasp the experiential and logically sound foundation of Vedanta. It can be summarized as follows:

There is no real happiness in external sense-pleasures.
Sense-pleasures serve merely as a medium to experience the bliss of the Self.
The one experiencing happiness falls into the delusion that the joy actually arises from the sense object, when in reality it is a glimpse of the blissful Self.
Deep sleep provides daily evidence of this truth.
Reasoning supports this view.
The true means to Self-knowledge is founded upon this very understanding.

The Experience of Atma-sukha

The word vishay (object) comes from the root विष, meaning “to bind.” That which entangles the jiva (the being) and keeps it in bondage is called a “Vishay”. A vishay that harms one’s health is called an “addiction.” Let us examine something from our experience, like having a cup of tea. When someone drinks tea with full attention, enjoyment, and in a comfortable setting, the mind, intellect, consciousness and ego momentarily become absorbed or dissolved into the experience when the very first sip is taken. In that moment, the bliss of the Self (atmasukha), which is our true nature, shines through. But the person drinking, unaware of this process, thinks the happiness (sukha) comes from the tea itself.

Since this very process occurs daily in deep sleep, a person naturally longs for sleep. Even in deep sleep, the bliss of the Self is experienced. But since this is not known, one realizes that happiness is experienced during sleep, yet does not understand why or how it occurs. Reasoning suggests that if tea truly brought happiness, each additional cup should give more joy. But experience shows the opposite. The Atmasukha (bliss of the self) experienced at the time of the first sip rarely repeats, because that moment arises when the mind, intellect, consciousness, and ego temporarily dissolve into the experience. It is this process, not the tea itself, that reveals the bliss of the Self.

In deep sleep, it is evident that the reflections of the mind’s thoughts, deliberations of the subconscious (Chitta), the resolve of intellect and the ego’s sense of ‘I’ become inactive or death-like. Because these are dormant, the bliss of the Self (atmasukha) is directly experienced. This is why Vedanta teaches that the bliss of the Self (atmasukha) is revealed when the mind subsides, and sense-pleasures serve only as a means to experience happiness (sukha). Our everyday example of the first sip of tea, along with the bliss experienced in deep sleep, illustrates this principle and forms the foundation for a sound, logical method of inquiry.

This principle underlies the path of spiritual practice. Here’s how

1. Dnyan Yoga

वच्छेद्वाहुनसी प्राणस्तद्धेच्छान आत्मनि ।
ज्ञानात्मनि महित नयेच्छेनद्धेच्छात्न आत्मनि ॥

A wise person should restrain speech within the mind, focus the mind into the intellect, merge the intellect into the universal principle of intelligence (Mahat), and finally culminate ‘Mahat’ in the Self (which is peace itself). This describes the path of systematic, inward withdrawal. It is a conscious process of merging the grosser faculties into the subtler ones until only the ultimate reality remains. The practitioner ceases external action (speech) to watch the mind, then ceases the mind’s wandering by merging it into the decisive intellect, then merges the individual intellect into the cosmic intelligence (Mahat), and finally merges even that into the ultimate, silent, peaceful substratum of all reality, the Self.

2. Bhakti Yoga

मय्येव मन आधत्स्व मयि बुद्धिं निवेशय ।
निवसिष्यसि मय्येव अत ऊर्ध्वं न संशयः ॥

Let your mind cling only to Me and merge your intellect in Me. Once this is done, without any doubt, you will be firmly established in Me. This path achieves the same goal of withdrawal, but through devotion rather than discrimination. Instead of a complex process of merging faculties, the devotee is given a single point of focus: the Divine. By directing all thoughts (mind) and convictions (intellect) to God, the mind stops its outward wandering and becomes completely absorbed. The end result is the same: total oneness.

3. Dhyana Yoga (Ashtanga Yoga)

योगश्चित्तवृत्तिनिरोधः ॥

“Yoga is the cessation of the modifications of the mind.” The modification of the inner instrument (antahkarana) that leads to knowledge is called a ‘Vrutti’ (mental mode). When the mind (chitta) grasps or apprehends a knowable object, a mental modification (chitta-vrutti) is formed. When this vrutti is restrained, the chain connecting the mind and the object of knowledge disappears, and the direct experience of the Self (atmanubhava) occurs. When one experiences the Self as blissful and realizes ‘I am that,’ the pleasures of the world, perceived through the body and mind, seem utterly insignificant. This experience is of great importance in the context of human life.

Looking around today, we see that people are increasingly exploiting means of happiness and snatching pleasures from others. Can this serve true human welfare? Since it is universally believed that money is the sole means to all sources of happiness, the limitless accumulation of it has now become widely accepted. Unlimited accumulation of wealth is seldom possible by lawful means. As a result, criminal tendencies emerge, and society gets divided into ‘cultured’ criminals and ‘uncultured’ ones, while the honest simple person is often neglected. Truly, as the Vairagyashataka says, ‘Surrender to that Time!’ (Kalaya tasmai namah). However, as one incrementally experiences the bliss of the Self (atmasukha), the desire for worldly pleasures weakens and loses its hold.

The Urge to Know

The third important impulse in human life is the urge to know, or the pursuit of knowledge. The Self is of the nature of pure knowledge. Although the individual being (jiva) is also inherently of the same nature, due to ignorance of his own true nature as knowledge itself, leads him to continually seek experiences or remain engaged in knowing something. Hence the sage Shaunaka asks: “What is that, knowing which, everything becomes known?”

The Shriguru replies:

द्वे विद्ये वेदितव्ये इति । परा चैवापरा च ॥

‘One form of knowledge (Vidya) pertains to the visible world, while the other the higher (para) knowledge is the knowledge of Brahman.’ Once Brahman is known, it is as if everything is known, this is the answer to his question. Just as knowing clay makes all clay objects as known, knowing water makes bubbles, ripples, and waves appear insignificant, and knowing an atom makes all atomic structures understandable, this spiritual line of thought helps to reduce attachment to the visible world.

This very curiosity—the urge to explore and understand—has driven the progress of science. In the scientific world, there are two types of scientists: those dedicated to fundamental science and those focused on applied science. The fundamental scientists, rooted in core principles, recognize the limits of science and humbly acknowledge them. Applied scientists, captivated by vast possibilities and the excitement of discovery and because they are “intoxicated” by science, they often pay little attention to the limitations of pure science. Ordinary People, who are easily dazzled by these (applied) science achievements, begin to ask shallow questions such as, ‘What use is spirituality in the age of space travel?’ We shall explore these points in more detail later.

We must reflect on the impact of fleeting curiosity on the average person. Billions of ordinary individuals inhabit this Earth, many of whom seek to acquire knowledge about matters unrelated to their immediate life circumstances. Often, this information proves to be of little practical value in their everyday lives. But the awareness that one possesses such information and even more than others — only serves to nourish the ego, envy, and related traits. The urge to showcase knowledge often fosters a competitive environment. When a discussion begins in a gathering, people passionately present whatever information they have crammed into their heads, whether accurate or imagined in a spirit of rivalry. These meetings seldom arrive at any conclusion, and each person leaves with the illusion of victory, having unknowingly squandered their valuable time.

The individual experiences a fleeting sense of satisfaction in having showcased their erudition, grasp of various subjects, analytical thinking, eloquence, and assertiveness. Yet, amidst all this, the well-being and inner peace of the mind are disrupted. Such interactions can also leave behind a lingering bitterness toward others involved. Ironically, despite intense discussions on numerous topics, these conversations rarely have any real impact on the subjects themselves. Worse still, the true source of the urge to know — the blissful Self — is forgotten, and its inherent joy is lost.

While defining sukha (blissful state), Shri Dnyaneshwar Maharaj says:

किंबहुना सोये । जीव आत्मयाची लाहे ।
तेथ जें होये । तया नाम सुख ॥

This means that Bliss (sukha) is that which arises in the very moment the individual self (Jiva) merges into its true nature — the Self (Atman). So long as the inner instrument (Antahkaran) remains preoccupied with unnecessary thoughts, the practice of attaining inner bliss becomes virtually impossible. To fully understand this principle, one must first clearly comprehend the nature of the jiva. We will explore this concept later.

Prarabdha

Considering the relationship between spiritual philosophy and practical life, it becomes essential to take into account the concept of Prarabdha (karma or destined fate). Progressive thinkers exhibit a strong aversion even to the word ‘Prarabdha’. In their view, notions like fatalism, inertia, laziness, lack of ambition or determination, and the inability to thrive in a competitive world are all embedded within the defeated mindset that the concept of Prarabdha represents. Therefore, one needs to understand the concept of Prarabdha patiently, impartially and rationally, as it reveals a deeper truth about life.

What is Samartha Ramdas trying to convey by saying:

अवकाची काळ जरी सजे । तरी अवघेचि होती राजे ।

‘Had time support everyone at all times, all would have become emperors. But such is the nature of life — it brings success at times, and failure at others.’

If the desires and ambitions of all humans born on this earth until today had been fulfilled, then every person would have become a sovereign king, a billionaire, and an accomplished artist in all forms of arts. But this doesn’t hold true in reality. Is it because of lack of effort or opportunities? Even if we assume that ninety percent of India’s population is fatalistic and lazy, still, at least a few millions should have become sovereign Kings, billionaires, and masters of all arts. At the very least, everyone should have been the best in what they chose, successful, accomplished, and renowned in their respective fields. Reality, however, is very different. Today, those who work hard often do not get enough opportunities.

A person who strongly believes in human efforts alone may cite examples of great industrialists such as Kirloskar or Garware. That though, does not prove that success is determined by efforts alone. If that was the case, on the other hand, one can point to thousands of factories that have been shut down. In these closed factories, millions of rupees from various financial institutions remain locked. Many reasons can be given for the factory closures, but the ultimate cause behind all these reasons leads to prarabdha, which is also referred to as luck, fate, or destiny. In the end, acceptance of Prarabdha is inevitable.

Some examples illustrate this further:

Children born to the same parents often differ in temperament, hard work, and success. The explanation that “At the time of each child’s birth, parents were faced with different mental and socio-economic circumstances” fails to answer, specifically, the differences in the case of twins.

Many students join a class at the same time, of the similar age, being taught by the same teachers, in the same school, with the same facilities, and take the same exams. Yet their lives show significant differences. Why? Reasons like lack of study, illness, bad company, accidents, forgetfulness, difficulties during exams, or disturbances at home may be cited, but the underlying cause is prarabdha. How do we reconcile the fact that some people achieve great success despite facing many of these obstacles, while others fail even in the absence of such difficulties?

Accidents, natural disasters, and critical illnesses can be traced to immediate causes — careless driving, a storm, or an unexpected disease. But deeper questions arise: Why was the driver careless? Why did the storm form at that time and place? Why did the disease strike that person? Each answer only leads to another “why.” For instance, the driver consumed alcohol, the storm came from intense heat and low pressure, the person entered a contaminated environment. Still, why did he drink? Why was the heat so severe in that region? Why did the person encounter that contaminated air?

This chain of endless questioning ultimately comes to a halt with one answer: Prarabdha. And what gives rise to Prarabdha? It is the past actions, the accumulated karma of the individual or the collective.

Since nothing can now be done to change those past actions, the only thing in our hands is to willingly accept the fruits of prarabdha and wholeheartedly engage in present action guided by justice, morality, and dharma. If this is to be called fatalism, then so be it!

Even people who live with integrity, cause no harm, and serve others may still face hostility or injustice. As the saying goes, “The virtuous attract enemies without reason.” Why does this happen? Why do the innocent face false charges or suffer from crime they never committed? Why do cautious people still become victims of circumstances or false testimony? Why do innocent lives end in crossfire, mob violence, or war? The answer, again, is Prarabdha.

Hitler ordered the killing of millions of Jews. Why were those specific individuals born during that period, in that particular community? Why did Hitler rise to such unrestrained power? And how did millions of Germans come so completely under the sway of just one man? Even after great success in battle, why could Shivaji Maharaj not find the same success in family matters? Why do Nehru’s achievements carry the mark of defeats in Kashmir and China? Why does one patient die in a minor surgery by a skilled doctor, while another survives a risky one? Why does one fetus die in the womb while another lives long?

The rational answer to all these questions is Prarabdha (destined karma).