Changes

This is an important question in that it addresses the worldly problems of feeling of despair, want and lack and in this aspect unfortunately, reflection on the life and personal experiences is wanting in many people. The Advaita tradition shows us a way to reflect on our lives and realistically identify the central limitations and the transient nature of sensual pleasures. Everything is mithya, as all sense-objects are subject to time and change, the relevant sense organ deteriorates with age and indulgence, and the mind gets saturated with repetitive experiences. Any human being addicted to sense gratification is thus caught in this viscous circle and boredom. A search for an enduring happiness through some fleeting and impermanent experiences is futile and the sooner one reflects and realizes this fact, the faster one gets closer to realizing Satyam. The problem is not in the nature of the sensual pleasures in themselves, it is the unrealistic expectation of gain from it. Although dissatisfied, one turns again and again to these momentary forms of pleasure, and before long becomes hopelessly addicted and dependent on them. The psychological transformation that a person undergoes in the process of understanding such siddhanta leads him closer to maturity and wisdom. His attitude towards dualities such as pleasure and pain, hot and cold etc, changes his perspectives and he takes on life’s events with equanimity.

This is an important question in that it addresses the worldly problems of feeling of despair, want and lack and in this aspect unfortunately, reflection on the life and personal experiences is wanting in many people. The Advaita tradition shows us a way to reflect on our lives and realistically identify the central limitations and the transient nature of sensual pleasures. Everything is mithya, as all sense-objects are subject to time and change, the relevant sense organ deteriorates with age and indulgence, and the mind gets saturated with repetitive experiences. Any human being addicted to sense gratification is thus caught in this viscous circle and boredom. A search for an enduring happiness through some fleeting and impermanent experiences is futile and the sooner one reflects and realizes this fact, the faster one gets closer to realizing Satyam. The problem is not in the nature of the sensual pleasures in themselves, it is the unrealistic expectation of gain from it. Although dissatisfied, one turns again and again to these momentary forms of pleasure, and before long becomes hopelessly addicted and dependent on them. The psychological transformation that a person undergoes in the process of understanding such siddhanta leads him closer to maturity and wisdom. His attitude towards dualities such as pleasure and pain, hot and cold etc, changes his perspectives and he takes on life’s events with equanimity.

The Advaita siddhanta reveals that if we live our lives thoughtfully and reflect with detachment, on our experiences, like Narada and Nachiketa, each of us will experience that the achievement of wealth, fame, pleasure, and power still leaves us dissatisfied and unfulfilled. This awakening may be sudden or gradual and has nothing to with the biological age. It depends entirely on how we exercise our human intellectual capacity for self-critical reflection. A human being who engages in reflection on the nature of actions and their outcomes, which are finite by nature, discovers that such karma only leads to finite and limited results. At the heart of every human quest is a search for what it calls the uncreated (unmanifested). This is limitless, expansive, boundless and absolute, referred to in Indian siddhantas as Brahman. Behind every finite search and action is a quest for the infinite and this is one of the reasons why the finite will always fail to satisfy. Understanding the finite nature of human karma causes an attitude of detachment (nirveda) from finite efforts and achievements. It is important to note that actions are not condemned but their limits are defined by Dharma. Identifying the limits leads to an intellectual and emotional detachment that protects from despair and anger. Dissatisfaction with the finite, is the beginning of the conscious journey to the infinite. Nirveda and vairagya are thus the fundamental qualities for an aspirant in this path.  

The Advaita siddhanta reveals that if we live our lives thoughtfully and reflect with detachment, on our experiences, like Narada and Nachiketa, each of us will experience that the achievement of wealth, fame, pleasure, and power still leaves us dissatisfied and unfulfilled. This awakening may be sudden or gradual and has nothing to do with the biological age. It depends entirely on how we exercise our human intellectual capacity for self-critical reflection. A human being who engages in reflection on the nature of actions and their outcomes, discovers that such karma only leads to finite and limited results. At the heart of every human quest is a search for what it calls the uncreated (unmanifested). This is limitless, expansive, boundless and absolute, referred to in Indian siddhantas as Brahman. Behind every finite search and action is a quest for the infinite and this is one of the reasons why the finite will always fail to satisfy. Understanding the finite nature of human karma causes an attitude of detachment (nirveda) from finite efforts and achievements. It is important to note that actions are not condemned but their limits are defined by Dharma. Identifying the limits leads to an intellectual and emotional detachment that protects from despair and anger. Dissatisfaction with the finite, is the beginning of the conscious journey to the infinite. Nirveda and vairagya are thus the fundamental qualities for an aspirant in this path.  

Viveka and the process of analysis, laid down in the Upanishads and shastras, along with a Guru’s support, further helps him to overcome despair as he explores the ways given to overcome the human predicaments. He grasps the deficiencies of artha, kama and in him is awakened the necessity to strive for freedom from ‘becoming,’ to attain moksha that will free him from the constraints of the finite. Its all in the manas and buddhi that such viveka and prakriya take place to resolve the Avidya in the karana-sharira. This understanding is important for every person to know why he is limited and experiences sorrow in the midst of pleasure, want in the midst of plenty, giving no reasonable meaning to any of his actions. It is dissatisfaction with the finite and the desire to be free from sorrow that brings one to the door of a teacher and an interest to learn about Atman.

Viveka and the process of analysis, laid down in the Upanishads and shastras, along with a Guru’s support, further helps him to overcome despair as he explores the ways given to overcome the human predicaments. He grasps the deficiencies of artha, kama and in him is awakened the necessity to strive for freedom from ‘becoming,’ to attain moksha that will free him from the constraints of the finite. Its all in the manas and buddhi that such viveka and prakriya take place to resolve the Avidya in the karana-sharira. This understanding is important for every person to know why he is limited and experiences sorrow in the midst of pleasure, want in the midst of plenty, giving no reasonable meaning to any of his actions. It is dissatisfaction with the finite and the desire to be free from sorrow that brings one to the door of a teacher and an interest to learn about Atman.