A QUESTION OF CONTINUOUS DEVELOPMENT and INDIVIDUALITY OF MAN

August 21, 2008

Every created being is destined for final liberation (Moksya). Divinity is every

one's basic characteristic. Not fear of punishment, but the promise of the final

bliss inspires us to our goal.

This question of continuous development of the soul is indeed a unique feature

of our Vedantic thought process. In many other philosophies, explanations about

sin, devil, judgment and punishment have been given so frightful dimensions that

it has in effect destroyed the dignity and greatness of human life itself. It

has gone to undermine the very confidence that is required by man to lift

himself up. Fear of punishment is the last thing that can free the spirit. Watch

the great lion inside a circus cage performing out of fear of the electric

baton. It is the same majestic lion, the king of the forest, the dignified beast

that has been reduced to a pathetic undignified creature out of sheer fear.

The spirit of the man does not have to be treated that way. The vedantic

philosophy on the other hand accepts that man will make mistakes. After all,

unlike other philosophies the Vedantic philosophy does not to one

birth, one life and a summary judgment at the end of it. It believes in a great

continuum of existence starting from the first spark of life going through a

continuous developmental process spanning many lives till Satchidananda the

ultimate bliss of union with the Parambrahma is achieved.

To meet the creator and merge with him is the inherent nature and goal of all

creation. In this long progress of the pilgrim, going through countless

experiences while performing the ordained task, ignorance, mistakes, and

distractions would always be there. But the Sanatan philosophy goes on to

explain in painstaking details why and how mistakes are committed, how does it

affect us (or any other being) and most importantly how we ourselves can set

things right. It reposes tremendous faith in human ability and its tremendous

potential. When The Lords benevolent and merciful intervention is supplemented

with human endeavor, a person is able to rise above the failures and setbacks

and return to the desired path. The vedantic philosophy never preaches about the

degradation of human soul to the level of that caged circus lion.

It is one thing to understand the failures and using ones intellectual capacity

to draw strength by learning from the failures. But it is entirely another thing

to tremble in fear and accept the punishment as the final verdict. This is the

moot point.

In Vedantic philosophy, punishment, hell etc are not repeat not the final

verdict or destination. They are only setbacks in the journey. Sri Aurobindo

sang the same tune when he said, In Gods providence there is no evil but only

good and its preparation.The final good or goal is unquestionably bliss and

Moksha or union with the Lord for one and all. Not a single soul shall be

deprived of deliverance. All the mistakes that we commit while pursuing this

goal, are in the nature of our preparation. What a tremendously uplifting

thought this happens to be.

The Vedanta has made an astounding philosophical outburst-a profound

pronouncement that immortality is reserved for one and every one. Sarve Amrtasya

putrah.we are all offsprings of immortality. Is it just a thought? Just an

intellectual exercise? Nay, it is a conviction born out of reasoning. It springs

from that eternal truth that every created being, from the most developed the

human being to a lowly insect has the same source and is inherently divine.

Being divine, each has tremendous potential of strength, reasoning and ingenuity

to lift its own self out of all the pitfalls in its journey towards its ultimate

goal the realization and merging with the Paramatma.

Being divine, man does not need the fear of punishment to goad him on. Does he

not possess the intellect and wisdom to correct himself? Please ask yourself

this question. Does not denying man the benefit of this credit is an indirect

indictment of God Himself? If Brahmeiva Jiva na parah The Brahman and Jiva are

one then how dare anyone doubt the tremendous power of self-development inherent

in man? And how dare anyone debase the human dignity by suggesting that only the

fear of punishment would chastise man?

No matter how much we argue, one can not overemphasize this great realization

about this basic character and potentiality of man. It is the very foundation of

mans self-confidence without which man can not progress. It is the very essence

of mans individuality without which man is no better than a lump of clay.

THE INDIVIDUALITY OF MAN

This human individuality is also the basis of human spirituality. The very

question who am I? which has foxed the intellect of all thinking people in all

ages is not a question of our position linked with a place, time or name of the

present life. It relates to our link with something higher and loftier. In order

to understand the linkage between human life and spiritualism, we must,

understand this aspect of human individuality.

To explain this, one can do no better than referring to the beautifully put

arguments of Swami Vivekananda on this very subject. He has said it so

convincingly.

He said in so many words while addressing a gathering. Being inseparable from

God what is our individuality? And he answered: That is God. Our individuality

is God. This is not the individuality you have now. You are approaching toward

that.

Individuality means what can not be divided. How can you call this

individuality? One hour you are thinking one-way and the next hour another way

and two hours after, again another way. Every particle in this body is

continually changing. No one has the same body for many minutes together and yet

we think of it as the same body. So it is with the mind. One moment it is happy

and the next moment it is unhappy. One moment we are strong and in another

moment weak. The mind is like an ever-changing whirlpool. What is then our

individuality? Individuality is that which changes not-that which is beyond all

things and changeless. The real individuality is that which never changes and

will never change and that, is the God within us. The concept of God is a

fundamental element in human constitution.

What Swami Vivekananda explains is that the Divine in us is the only

non-changing attribute of us. Hence Divinity is our only individuality.

Remembering this constantly gives a spiritual meaning and loftier value to life

in this world.

As a matter of fact, so strong and universal is this belief that it inspired our

original seers to declare with unhesitating boldness Aham Brahmasmi I am verily

that Brahman and all the great seers and original thinkers on Vedantic

philosophy have corroborated this. Sri Aurobindo reminds us while explaining the

four roots of philosophy. Nityonityanam (one eternal in many transient).

ChetanaschetananAm (the one consciousness in many consciousness). Soham (That am

I) and Aham Brahmasmi (I am Brahman the eternal ).