21 Jul 2001
Harih Om Tat Sat. Our scriptures speak vociferously about the Supreme Reality, Brahman. The description of the Brahman is so magnificent, wholesome and all inclusive that a seeker would naturally be fascinated. The statement that follows this description is even more wonderful. It says that this Brahman is no other than your own inmost presence, nay, it is yourself! Naturally, it is a stunning revelation.
Here is something grand, lofty, magnificent and all-inclusive and that is said to be no other than your own Self. What will a seeker conclude after hearing such a description? The world surrounding you is obviously endless and imposing, attractive as well as terrifying. Compared to the infinitude of the world that surrounds you, your body is insignificant. In the background of eternity what is the span of your life in this world! But the Upanishads come up with the astounding declaration that in spite of what the body appears to be, it is verily the residence of Brahman, the Supreme!
Now, is this a truth that you are able to absorb, reflect upon, actualize, and express? This is the great question before the seeker.
It is in answer to this question that I was reading the description of a Jeevanmukta in Vivekachudamani. The words ‘Supreme Reality’ may give you the idea of something very grand and magnificent. But the effect of Self-realization could very well be something strikingly opposite. Instead of becoming externally grand, great and glorious – by the normal meanings of the words – a realized Soul, a Knower, will actually become humble, contented and fulfilled. The effect or impact of this kind of internal fullness is the cessation of all kinds of flair and fascinations. You become quiet, you become withdrawn, and you become contented. You will be filled with love, compassion, sympathy and concern for others. Feeling of expansion will replace the earlier self-centered attitude. Instead of craving for gains, the mind naturally takes to something simple but very warm and blissful. All the object-based pursuits vanish and the subject-based life takes over.
The sun is huge. It is far bigger in size than the earth. It is the source of abundant energy. But, we don’t try to bring the sun down and carry it on our head! We allow the sun to remain where it is and make use of the sunlight that is necessary for our purpose. In the same manner, we allow Brahman to remain what It is and experience and enjoy the grace and brilliance that the knowledge of Brahman showers on us. To that extent we feel enriched. That inner enrichment quenches all the external ambitions. The seeker then becomes contented.
The Knowledge or the resulting Jeevanmukti is not supposed to intercept or interfere adversely with anyone’s life. On the other hand it is meant to regularize and bring harmony in the seeker’s life, and around.
This wonderful contrast is something that every seeker has to constantly ruminate about. R wanted me to take up the Jeevanmukta lakshanas and I am reading them. But, R, you have to think well: What is this Jeevanmukti functionally, interactionally and also experientially ? Is it something physical that others can notice? Or, is it something totally inner to your personality?
Brahman remains where It is. Part of the splendour, to the extent realized by you, brings all the difference to give you contentment, fulfillment, harmony, integrity and expansion. Personality expands. The physical body does not change in appearance, but the mind becomes lighter, clearer and peaceful. It becomes quiet and stable.
All these qualities are bestowed upon by this wonderful pursuit called spiritual sādhana.
Harih Om Tat Sat
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