There is the widespread belief that spirituality necessarily takes one away from life.
Our vast spiritual literature speaks repeatedly of Rajarshis (great kings who were equally knowers of self), and of Maharshis (esteemed knowers, who often acted as supreme advisers in monarchial administration, and who also authored great literature on human behaviour). Sastras clearly emphasise, times without number, such characteral and behavioural qualities, which will have no meaning at all if one were to keep away from life and interactions. The epics and other historical literature speak of a long-practiced social system in which a comprehensive lesson on spirituality was given at a very young age in an exclusive set-up for ensuring all-fold progress and fulfillment in life. In spite of such a clear background, the doubts and misunderstandings prevail.
Something must have gone wrong somewhere down the line. In the present article, to be concluded next month, Swamiji removes the doubts and misgivings on this issue.
Spiritual wisdom and pursuits are greatly esteemed in our country. But to many, they appear discordant and deterrent to the usual worldly life and involvements. A conventional notion has taken ground that spiritual interests should be fostered only as one ages and retires from active life. Young and energetic people do not, in general, take to spiritual exposure. They are even debarred and discouraged by elders. Elders argue that spiritual influence will dampen worldly pursuit, preventing the orderly material life from its destined fruition. Misunderstanding, confusion and distortion prevail in large measure about the whole subject and its relevance and application.
Is it not true that avidyaa or delusion is the basic force that operates in mankind? Avidyaa or misunderstanding can gain ground in any field, and as long as it prevails, the evil effects and disadvantages will also be strong. But is not the role of man to understand matters properly?
Here too, what we need is a right understanding and assessment. Wisdom, viewed in any manner, can only be a positive influence to make life better. It will render our activities and pursuits more meaningful, harmonious and fruitful. Spiritual wisdom is aimed at generating and preserving such a beautiful harmony between the complex world and one’s own personality.
Like light, spirituality illumines our intelligence. It will make the mind free of defects, constrictions, doubts and inhibitions. The personality, as a result, becomes more integrated, penetrating and efficient. And hence, any pursuit taken up is carried out in a more straightforward, orderly and effective manner.
Normally, neither intelligence nor mind is able to reflect its full potential. World interactions bring the negative effect of burdening us with pressures. Spiritual perception reduces and even removes this pressure. Expansion, depth and loftiness begin to grace, leading to greater creativity and inspiration. Creativity will imply two factors: (1) to cause better, more effective and harmonious output, and (2) to increase the power and resilience to absorb and assimilate the inputs that interactions fetch everytime. Both these developments add a new dimension to any one’s life and personality.
This is true whether the seeker is old or young. The younger mind and intelligence are more energetic; naturally, more creative will be the benefits they acquire. The young personality is always more flexible and free; it can take to spiritual understanding easier and faster, and also more exclusively. For them, the major part of life is yet to be lived. The elevated outlook will therefore be of far greater utility for them. Their world interactions are bound to reveal considerable improvement and bestow benefits to all concerned.
Where then comes the question of spiritual exposure or wisdom curbing any one’s initiative? In fact, the effect should be the other way round. Take the instance of Arjuna himself, the most valorous and successful fighter of his time. He reached Kurukshetra battlefield after decades of preparation and readiness. But, the very war-front depressed his mind and dislodged him from his resolve, robbing all initiative and drive. His resolve to fight was purely worldly and secular. His assessment of the place and purpose of the war was also worldly, and hence poor and shallow. The distress he faced was thus a worldly creation, not a spiritual one. The matchless fighter turned weak and exhausted, even before the commence-ment of war.
It was then that Krishna rose with the powerful spiritual message of clarity, confidence and unfailing inspiration. He administered to Arjuna the touch of Immortal Soul, and explained how in its light, one can gain the invincible spirit and purpose necessary for public administration. The message given and insight gained retrieved Arjuna’s spirits, instilling in him the resoluteness and fervour for timely endeavour.
Do not miss the point as to what hindered Arjuna’s mind, and wherefrom he derived the right motivation to go forward with the task in front.
For Arjuna, the conflict and confrontation in the war front – the most challenging part of public administration – compelled spiritual enquiry and insight. But the yearning or quest for such a vision can arise in another context also. As strong and turbulent is the mind of man, so persistent and compelling is his intelligence too. For the intelligence, knowledge or enlightenment alone is the cry and compulsion, which is bound to draw one to the realm of spirituality. This takes place naturally because of the ceaseless interactions with the world objects.
Objects of the world, nay the world as a whole, have a fleeting character. For this reason, interactions with it result in joy as well as suffering. One aims at eliminating suffering and perpetuating joy. But neither is possible in the hands of the world.
In all the interactions, the objects around may change, but our personality remains the same. The body grows, but also declines only to fall dead. Unlike the fleeting world, our body disappears one day. This makes the fate of our interactions doubly transitory. So, the quest becomes imperative: Where can one find something non-transitory, unfleeting? Until such a one is traced, how can man hope to achieve his much desired permanence? The question arises from our life in the world. But, when pursued, it inevitably leads us to spiritual realms.
If and when such a basic enquiry gains ground, a distaste or disinterest towards worldly life is likely to follow. For a period, one may feel lesser enthusiasm and drive for activity. But, if the quest of the intelligence is properly met and fulfilled, the interceptions must subside, making the mind clearer, doubly committed and persevering. This is what we find in the case of young Rama.
At the age of 16 years, on completing his training in archery, the prince undertook a pilgrimage in the whole of Bharat. For the first time, he got exposed to the heterogeneous plights of people. And that was sufficient to drown his mind in utter despair and hopelessness. The parents were powerless to treat the plight. Ultimately, sage Vasishtha called the prince and held him in a dialogue for 18 days in the palace. The evaluation, insight and enlightenment bestowed by the conversation, drenched Rama’s mind and intelligence. The prince sank deep into his own heart or Soul, to remain unmindful of the world and surroundings. Then too, Vasishtha called him back to wakeful responses and obligations. He exhorted Rama to remain active and go ahead with the challenging task of ensuring the country’s welfare, displaying timely courage and determination and making any sacrifices for the purpose.
What exactly occurred here? The exposure to the complexities of the world first brought pressure and dismay to the prince’s mind. The timely spiritual enlightenment alone could remove the malady and provide the right enthusiasm, commitment and determination. The great life of ascetic adventure, amazing resignation, exemplary sacrifice and success that followed, was but a beautiful outcome of the rather early spiritual exposure and growth.
Does spiritual wisdom rob worldly initiative or bestow it in greater measure? Does the quest for spiritual wisdom interfere with any one’s life and involvements? Full clarity must be gained on this basic point.
Human life always brings two distinct facets -- religious and secular. Some people are given to religious life exclusively, and sometimes this happens right from childhood. Equally so, in the view of some, there is nothing beyond secular pursuits and visible worldly gains.
Though secular activities constitute the major part of our life, religious interests and practices do have their importance, charm and relevance. Think of the so many temples, spiritual centres, religious days, associations and festivals we have. Do they not exist for the sake of the worldly people? Even the poorest people vie for rejoicing over religious festivities, forgetting everything else!
Whether spiritual wisdom and pursuit have any dissuading or disturbing effect on any one’s life – in either of its two aspects – has to be thought of in such a broad context. Let us, for this, go back to the Upanishadic period, the earliest, when the first spiritual and philosophical thinking was shaped.
Upanishads form the last and the crowning part of Vedas. In fact, Upanishadic culture and refinement alone has the power to consummate Vedic life and promise, bringing man to his ultimate fulfilment. Upanishadic texts, as a rule, come after the ceremonial and ritualistic portions of Vedas. If the contemplative life Upanishads stress is thus to succeed the ritualistic, ceremonial life, is it not very clear that spiritual wisdom is meant to shine more as a fruition and fulfilment of religious pursuit than to pose any conflict to it?
This becomes evident from Mundakopanishad, which presents Saunaka, a great householder, approaching Sage Angiras in his hermitage to express his strong yearning; “By knowing which, shall I be able to know everything (Kasmin nu bhagavo vijnaate sarvam-idam vijnaatam bhavateeti)?”
When the ardent votary of religious rituals fails to get fulfilment from the conventional ceremonial life and practices, then it is the spiritual enquiries and findings of the Upanishads that stand beckoning him with compulsion. Is this a conflict, or the most pertinent evolution and fruition?
Take the Kathopanishad theme: Vajasravas was performing a big sacrifice (Yaga) in which giving away gifts was of supreme importance. Instead of selecting the best articles for dana, Vajasrvas picked up all the useless items to be given with celebrated Vedic chants. The self-defeating outlook provoked his son Nachiketas deeply. The son went to the father to remind him humbly of the disparity between the holy Yaga and the unholy dana. The father went into a rage and ordered his son to go to Yama, the God of Death. Nachiketas went to Yama’s abode. Yama, who was away, returned to his palace only after 3 days. Finding a devout Brahmacharin starving at his door, Yama felt aggrieved, and as recompense he offered Nachiketas three boons.
The first boon Nachiketas sought was that on coming back home to earth, his father should recognize and receive him with warmth and cordiality.
By the second boon, Nachiketas gained the knowledge of that rare ritual, by which he could achieve the highest reward.
Both granted, Nachiketas stood ready to ask for the third boon – that of being told about the mystery of death. “Death always poses a doubt, giving rise to many questions. Whether the body alone falls in death and the spirit animating it survives the fate. Or nothing survives at all. The doubt and question are interminable. I want to know from you the truth about the matter. Is there any undying Spirit or Soul?”
Yama’s reply was comprehensive. The spiritual wisdom was imparted to Nachiketas in full clarity.