Are We Different?

Variety is the spice of life. We are thrilled by the variations. Why so? Is it our individual will to enjoy what is not the same. Considered analysis would prove otherwise. If you look up, on a clear unpolluted night sky and try to identify a star or a constellation it would take you some time. However amongst the apparently motionless firmament if you need to identify a shooting star or a tiny comet or even a manmade satellite which reflects the sun’s light you are likely to do so instantly. It is said by scientists that if an object right in front of you is stationery and your eye balls also are locked into one position only, you can see the object only because there is a constant refresh taking place in your sight perception. Without this constant refresh as in a TV you cannot see the object right in front of your motionless eyes. So our very design is such that we can detect only if there is a change. This principle is used by motion detection censors & burglar alarms. Sameness does not attract our attention. This is built into our genetic code.

So therefore it would be correct to conclude that it is not our individual will but the way all of us have been created that compels all of us to inexorably seek that which is not the same; that which is varied.

However let us look at things as they truly are.

Biology informs us that the difference between the genetic code of a common fruit fly and that of a human being is less than 40%. The genome of a chimpanzee and that of a human being varies by a merely 1% and between human beings a maximum variation is 0.1%. Physics instructs us that an electron in a carbon atom is the very same in all characteristics as an electron in an atom of gold. So is the case with the other subatomic particles such as neutrons; protons etc. It is only the configurations that make different atoms of different elements. If one were to go further and listen to what Einstein propounded; all matter is energy vibrating in a particular frequency. Therefore the true substance is the same and only its appearance is varied because of the rearrangement/reconfiguration of its constituents.

So it appears creation is not very creative. Amongst or because of this lack of variety we are forced to differentiate even the smallest variation failing which we will be unable to grasp a reference point. Hence we are fine tuned to detect even the smallest of variations and this whole tamasha is enacted.

Therefore the question is does one recognise the very sameness of the substance of this universe and all that is in it and live in this awareness or does one stick to the periphery and live a frivolous life. This i guess brings some perspective. Why would one want to become aware of the actual sameness instead of merrily engaging in the ephemeral variety blissfully believing that this is all there is to it. The answer would be, “Truth.” There are some of us who are driven to perceive things as they actually are. Not as what they appear. These persons cannot breathe without questioning. Just imagine if Francis Hubble had not looked at a star in the sky just about 80 years ago and deduced that this pinpoint of light it is just not a star but an entire galaxy of more than a billion stars but appears like one tiny star to the naked eye; we will all not today know that others galaxies exist and we would have considered the universe to be so miniscule compared to what we know now.   These pioneers need to push the frontiers of knowledge in every sphere. This is their destiny. Some of them yearn to consciously connect to the substratum of this universal consciousness. The chit ambaram.

What does this universal consciousness do. It enlivens each and everyone of us. It is said to be “neutral” in the truest sense of the word. However without this enlivening principle we cannot function as living beings and more importantly exist as individual souls. There is no individual existence without this universal consciousness. So, the scriptures inform us. Its most important characteristic is its sameness in its connection with each one of us. Some call this “God”. Therefore all this apparent variety stems from a deep rooted sameness; a profound oneness.

So the choice is yours. You continue to perceive with a limited world view; tethered to a weak self-centredness and delude yourself as a frog would in a very small well or breathe in the liberating universal consciousness and expand your awareness.  A dog on a tight leash is often satisfied at the titbits thrown at it. The bliss that lies in growing aware of the universal consciousness are unspeakably delightful. So, say the ancient texts. Why not give it a chance and subsume this limited variety to the vast ocean of unsullied but uniform bliss. It is a natural progression, one ascends into this awareness as sure as one’s descends without effort when one jumps of a diving board at a swimming pool. To remain engaged and entranced in this variety is fleeting and brings no real joy. To dive into the universal sameness is our destiny and our ultimate undeniable truth. It is not a sacrifice but a conquest of gigantic proportions. It is true empowerment.

Bhagavad Geetha- 13 th chapter Kshetra Kshetragna yoga; verse 28:- Samam Sarveshu Bhuteshu tishtantam parameshwaram; Vinasyatsv Avinasyantam yah pasyati sa pasyati.- The universal principle resides in everyone equally; He sees; who sees with equanimity this imperishable power residing inside everyone of the perishable bodies.

-Gnaneshwar

Antaryami-Awareness & Implications

The word “Antaryami” translates as Antar-Inner; Yam-to cause movement; Yami-The One who causes movement. Therefore Antaryami is the inner One who causes expression of one’s will, in other words it means the One without whom thought, word & deed cannot be expressed. In the Mumukshupadi Sri Pillai Lokacaharya explains “Narayana” in the Bahuvrihi samasa as the one in whom everything resides and in the Tatpurusha Samasa as the one who resides in everyone. The Brahma Sutras  a component of the Uttara Mimamsa (elucidations of the Vedas or Gnana Kanda)the most authoritative work on the Upanishads also known as Vedanta Sutras believed to be written by Badarayana or Veda Vyasa, explains in verse 2.3.41-“Even the independence of the soul is dependant on the Lord”-“Parattu tat sruteh”. Therefore in the Vedantic traditions it is asserted beyond doubt that the Paratama dwells in each one of us without exception, as the Antaryami causing our thoughts, words & deeds to be expressed.

Naturally therefore any thinking human being will have a desire to understand the relationship with the Antaryami.

The primary characteristic is Saulabhya, that is ease of access and that too of the greatest intimacy. Is there anything or anybody that is more intimate & more instantaneously accessible than, to that without which you cannot think, talk and act. There is no distance to separate one from his or her Antaryami.

The more important characteristic is Antaryami’s suzerainty over one’s Self. Sri Ramanuja Acharya states that the sole purpose of one’s Self is to be in the service of the Paramatma that is the five senses are actually the input devices of the Lord serving Him through the of mechanism the individual. “Aimbulanum avan murthy”- states Nammalvar’s Thiruvaimozhi. If then the individual cannot but live & die solely in the service of the Lord what can be the problem. The problem is we are not aware of this undeniable truth.

So the question is, how do we become aware of this truth in such a manner that all our motivations including the innermost urge flows in this awareness seamlessly.

Luckily the Vedantic traditions offer practical & proven solutions. They have been doing so for the past 3000 years of known history and there is reason to believe they have been doing so well prior to that, though unknown to modern humanity. That is why they are perhaps known as revealed scriptures as against written by human beings in their limited perspective.

In the Upanishads there are 32 systems of meditation including Dahara Vidya propounded to attain enlightenment. One would readily agree, to live in the constant awareness of the Antaryami indwelling in us as an experiential reality is undeniably living in enlightenment.

SriVaishnavism propagates the chanting of the Mahamantra otherwise known as the Ashtakshara mantra-“Om Namo Narayana.” Great sages have no doubt of the efficacy of the mantra. For it to have the effect the Shashtras have designed it for, one need not know how. One needs only to invest an unshakeable belief. For example when you turn the TV switch on you need not know how it works. You just need to turn on the switch, in the belief your TV will display the image. Similarly the switch to enlightenment is the belief that you repose in the mantra. It will do what it has been designed to do. This belief is called Sadhya Bhakti; that is the belief that your very purpose of existence is achieved by uttering the mantra in your mind every time you do it. It is the termination of all anxieties for there is nothing more to achieve. As against Sadhana Bhakti which is undertaken to obtain some benefit worldly or other worldly. This unshakeable belief is the essential switch which you need to turn on. It taps into a higher & infinitely powerful medium freely available to all.

It would suffice here to say that the one who invests complete & unshakable belief grows aware of the Paramatma residing within oneself as the Antaryami and his or her whole orientation & motivation undergoes a transformation towards selflessness. One continues to engage in whatever activity one has always undertaken, only this is no longer self-centred.   The work at hand is done far more efficiently devoid of anxiety that only self-centredness can bring. It is done in the true spirit of nishkama karma as depicted in the Bhavadgita for in verse 3-27 SriKrishna states, “man clouded by egoism thinks he is the doer.”

An important aspect/anga of Prapatti in SriVaishnavism is Pratikulyavarjanam which is being aware of the Lord’s presence in every being one comes into contact with and engaging them with this awareness.  Such person or persons who are aware of the Antaryami within, will strive for the upliftment of society at large without considering caste or religion. An established principle of criminology informs us that when a person is repeatedly called a criminal and branded by society as one there is a high probability that  this person will become a criminal. Building positively on this principle if one were to be considered the temple of the Antaryami and dealt as such there is a high probability that one will become aware of this truth naturally.

This effect when allowed to multiply in a right thinking society would bring about a new glorious dawn of Divine awareness all over the world.

Gnaneshwar B.Pettukola