Narayanashramam

[Guest guest]

Integrated Development and the Path of Viveka

------------ --------- --------- --------- ------

Swami Bhoomananda Tirtha

 

Attraction and repulsion are always present in sensory perceptions,

says Lord Krishna in the Bhagavadgeeta. Smell and colour go along

with perception of flowers. These are external sensory notes.

Attraction and repulsion are internal mental reactions associated

with every object of the senses. When the senses perceive any object

around, instantly they trigger a note of either raga (attraction) or

dvesha (repulsion) in the mind of the perceiver. This is natural and

will always be.

 

But man has his intelligence, which can be made to evaluate matters

to arrive at right conclusions. In fact, Krishna is trying to

activate Arjuna's buddhi with regard to what all Arjuna felt and

said. Perception first takes place in the sensory level. Instantly it

involves the mind, which generates its own dual notes of raga and

dvesha. The process should not be left there. The intelligence, still

inner, must be made to play its role along with the mind, bringing

its notes of analysis and finding. Only then man becomes an integral

personality. Not to activate the buddhi or not to be guided by it in

dealing with the sensory and mental notes, is disharmonious and

harmful – indeed, it is to be an incomplete human.

 

The Sastras constantly provide the viveka (discrimination) in the

matter so that the sensory interactions and mental reactions will be

properly oriented and balanced by the rational intelligence, and a

composite integrated development will grace man wherever he is and in

whatever he does.

 

The stress on what the Sastras say and the need for employing one's

viveka in regulating the whole sensory and mental life, are clearly

set forth by Krishna. In fact, throughout the dialogue Krishna

emphasizes the role of will, effort and choice in human life.

 

This pursuit of viveka in the matter of daily human life is something

that rests upon everyone individually. Sastras only fulfill the role

of informing and helping mankind by their timely analysis and

exhortations. Their role will be of no avail, if men and women do not

lend their hearts to take to Sastras, imbibe their message and apply

it in their day-to-day life. The success depends upon the keenness of

the seeker in adopting the timely restraints and getting thereby

enriched and empowered adequately. Then what appears otherwise to be

a harmful and dangerous pursuit or situation would turn to be a

helpful and fulfilling one, as you find in the case of Arjuna.

 

What Krishna said earlier: " vase hi yasyendriyani, tasya prajna

pratishthita – his wisdom is steady, whose senses are restrained "

(verse 2.61), becomes quite relevant here. There is no yogic saadhana

except when the senses are regulated and the buddhi comes into full

play in leading one's sensory and mental life. Bhagavadgeeta stresses

this point again and again.

 

The power and freedom to apply viveka and lead a life of wisdom and

restraint, is given to man by the very laws of Nature itself. Through

viveka, man can live in harmony with the Gunas, at the same time

transcending the hold of Gunas in his internal realm – by overcoming

the bondage produced by raga-dvesha. There lies the supremacy of

human life.