Generally, people of different age groups, both male and female, ask me such questions: What is life and what is the aim of life, what should we do or what should we pursue in life? and a host of other questions related to such issues.
These questions are based on the assumption that there is something out there and we should try to achieve it. But we forget to see or unable to recognize what is within us. Humanity is within us and we have to use this source in its full force. We do not need to seek any other thing which is not within us. Unfortunately, we all waste our time and energy in achieving that which is not within us. The constant pursuit of something not within our reach is the cause of anxiety and tension in our lives.
Human life is a symbol of consciousness, strength, and faith. Real-life is that where we can reach our goal with ease by performing our duties to ourselves and society in general. It is seen that majority of people blame their situations for any failure in their lives. They consider their situations as sources of worries and anxiety. One should not be worried about the nature of his situations or resources, because a man with his sincere efforts can change the given natural situations. We should respect whatever situations we are in. The maximum use of given situations or given conditions is the real respect of life.
The word “respect of life”, does not mean attachment or fondness (moha) for luxurious things. It simply means that we should respect all the situations given to us. The proper use of the situation is always based on our KARMA (action). The thinking or brooding on the situation gives rise to attachment towards situations. Thus, thinking ( or brooding ) on the situations is the cause of many defects.
Action (KARMA) is related to the present and the leaning of thinking is towards the past and future. (Thinking, if it is necessary, should be done on that thing which cannot be achieved by action). Distancing (vimukta) from our knowledge (niz-jana) means distancing from our own life. This alienation from one’s nature is due to our lethargy (pramad). Lethargy keeps us away from our real knowledge. The awareness of this secrete results in embracing the situations given to the individual and by which he becomes one with life.
Life is a form of means to Humanity. Humanity, as a seed, is infused or is within all human beings. The seed of humanity, which is within us, is to be developed in the light of ones’ wisdom (Vivek) because the light of wisdom is potent enough in abolishing our failings or defects. The gradual abolishing of defects of life leads to the gradual development of life as a means to humanity. When all the defects are removed from life completely, life becomes means to humanity. Such a means (sadhan) is not merely a part of life but, of all the actions of life, from awakening to sleep (sushupti) and from birth to death. This is real human life. When life becomes such, then the doer or actor (sadhak) and means become identical or the same.
In principle means (sadhan) is the nature of end (sadhya). Means (sadhan) cannot be separated from the end (sadhya). The sadhan is the existence of an actor or doer. It follows from this that doer or actor, in essence, is identical with means. The felt difference between Sadhak from Sadhan is due to his attachment to the situation. But man by nature is free to remove this attachment and can realize the unity with the end. This is the meaning of becoming a Human being.
Generally, we believe that wisdom (vivek) is identical to intelligence. But it is not so, because intelligence is natural and mechanical and on the other hand wisdom is beyond intelligence. In other words, it is transcendental. To make my point let me give an example: electricity is energy and it expresses itself through electrical appliances such as bulbs, tube lights, etc. But this fact is known only by a physicist. Ordinary man thinks that bulbs, tube lights, etc. are examples of electricity.
Wisdom is changeless and intelligence is changing or varying in nature. Intelligence is the function of nature (prakriti) and wisdom is beyond nature or prakriti. All the so-called sources of light such as lamps etc. are finally, based on sunlight or sum provides light to them. Similarly, the knowledge of intelligence and sense organs are enlightened by the extraordinary light of wisdom (vivek). When the intelligence is enlightened by the pure light of wisdom then the pure intellect purifies the mind (manas). The purity of mind brings purity in the activities of sense organs. Man’s character is formed by the virtuous behavior generated by a pure or unpolluted mind. The virtuous behavior of an individual makes society beautiful. Therefore, vivek is the only power source that not only makes an individual’s life beautiful it also makes the society, to which he belongs, beautiful.
Wisdom (vivek)—intellect—pure intellect—-pure mind(shudh manas)—-pure behavior——character formation——-virtuous act—–beautiful society.
When an individual disrespects his wisdom, which is inherent in him by nature, then he completely relies on the knowledge of senses and believes firmly that knowledge derived through senses is the only knowledge. Dependence on knowledge of senses causes attachment towards external things. This attachment leads to the tendency of craving and selfishness in an individual. The tendency of selfishness keeps away an individual from human concerns and infinite love towards other fellow beings. An individual develops a passion for his own body and different types of greed. This greed’s are the cause of dependence, insensibility, and discontent.
As we have said earlier that humanity is our nature or it is inherent in us. With our nature, we can do our welfare and also can build a beautiful society. This nature of ours is a gift to us to make the best use of sufferings and pleasures. It is not for the luxurious use of worldly things. The best use of pleasure is compassion towards other living beings and on the other hand, the best use of suffering is disinterest towards those situations which are causes of suffering. Disinterest does not mean sitting alone or feeling bankrupt. These are all external symptoms of disinterest.
Disinterest only means to develop disinterest in the objects of senses. It is a feeling in which an individual thinks that sense objects are inferior to the enjoy-er-I (bhokta). This increases the value of enjoyment. The object of enjoyment and the means of enjoyment both are dependent on the enjoyment. Enjoy-er is not dependent on them. The interest in seeing an object illuminates both eyes and the form of the object. Eyes have the capacity of seeing, but, eyes do not have the “interest” in seeing. The interest lies in him who is the master of eyes. Therefore, humanity makes us powerful in transcending both pleasure and suffering.