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From the unreal to the Real
"Asatho
maa Sadgamaya", - "Lead me from the unreal to the Real" - has
been man's prayer to the Almighty since time immemorial. But what
is the significance of the prayer? The concept of reality/unreality
is enigmatic. For example, what is real in the waking state is
unreal in the dream and vice versa. What is real in either in the
waking state is unreal in the dream state and vice versa. What is
real in either of these two states is non-existent in the deep
sleep state. The unreality of the experiences in all the above
three states of consciousness becomes evident in the
transcendental state of ‘Turiya’. The noumenon alone is
real for the non-dualist and idealist; while the phenomenal world
is real for the realist and physical scientist. Stranger still is
the fact that the "solid matter" which was reality to the
physicist of the nineteenth century is nothing but deception
according to the twentieth century physicist whose extremely
sophisticated instruments reveal that what really exists is not
solid matter but vast empty spaces interspersed with dancing 'wavicles'
of energy. Interestingly enough, this latest "scientific" view of
reality tallies with the Hindu's age old "spiritual" symbol of the
cosmic dance of Nataraja.
To get
over this conceptual problem inherent in the idea of reality/unreality,
and appreciate the significance of the above-mentioned prayer, it
would be useful to consider the classification of reality as given in
the Hindu scriptures.
Absolute Reality
According to the "Sarvasaara Upanishad", the first category,
viz. Absolute Reality (Sath, or Paaramaarthika Sathya)
is that which satisfies the following six criteria:
-
Unaffected by the
past, present and future (Trikaalabaadhyam)
-
Pervading the past,
present and future (Trikaalanusyuutam)
-
Always existing (Yadaasti
thath Sathyarn)
-
One without a
second (Ekameva Adviteeyam)
-
Free from
differentiations based on intra-species, and intra-individual
variations (Sajaati, Vijaati, Swagata Bheda Rahitam)
-
Basis for all
manifestation (Sarva Kalpana Adhishtaanam)
This Absolute
Reality designated as Atma or Brahman cannot be
perceived by the senses and mind, but can be experienced only, in the
transcendental state (Turiya).
Relative Reality
The
second category, namely, "Relative reality", a combination of Sath
and Asath (reality and unreality) is subdivided into two types:
(a) "Vyaavahaarika Sathya" i.e. empirical (or Practical)
Reality, and (b) "Praatibhaasika Sathya", i.e. Illusory or
Imaginary Reality.
(a)
Empirical Reality: Empirical reality refers to the phenomenal universe
of names and forms, "Naamaroopaatmakam" (consisting of the five
elements and their permutations and combinations), which has been
projected into manifestation by Primordial Nature (Prakriti or
Moola Avidya) according to the will (Sankalpa) of
Easwara (the Lord of the Universe).
This
empirical or pragmatic reality consisting of personal God, man and the
world, is generally perceived by the senses with the help of the mind
and intellect during the wakeful state. The following six
sub-categories belong to this category of reality.
(i) Common examples
of such empirical reality are: the three-dimensional objects with ‘substance’,
both animate and inanimate, moving and stationary. This subcategory
includes the subtle, inner world of mind, intellect and ego. Special
examples are: (ii) shades, shadows and reflections, having no
substance; (iii) sun-rise and sun-set (although the sun actually does
not rise or set); similarly, waxing and waning of the moon, (iv)
flowing reality (Praavaahika Sathya) as in the case of a river,
our bodies or the world itself for that matter (appearing to be the
same, though constantly changing); (v) temporary reality (Thaathakaalika
Sathya) as in the case of a crow on a roof; and (vi) inferential
reality (Anumaana Sathya) as in the case of seeing smoke and
inferring fire; or seeing the moving branches and inferring the
presence of wind.
(b)
Illusory Reality: Illusory reality (Praatibhaasika Sathya) is
that which is created and experienced by the Jiva (individual soul),
as a result of what is called “toola Avidya” (individual
nescience). Examples of such reality are: dream, a creation of the
mind; phenomena created by the senses together with the mind, such as
a mirage mistaken for water, a rope mistaken for a snake, or a stump
mistaken for a man, or a post seen as a ghost, because of inadequate
light plus imagination.
It is
important to note, in this context, that the three entities of God,
man and the world are posited by almost all religions. These three,
according to Vedanta as well as Bhagavan Baba, belong to the
realm of relative reality, since they are but the reflections of the
one and the only Absolute Reality (Parabrahman, or Impersonal
God without attributes) in the threefold mirror or Maya (cosmic
illusion). God, meaning Personal God designated in Hindu religious
texts as Saguna Brahman or Easwara, having form and or
other attributes, is the reflection of Nirguna Brahman in the
Sathwic aspect of the mirror of Maya; while man and the
world are reflections respectively in the Rajasic and
Thamasic aspects of the mirror or Maya, which is the
inscrutable power of Parabrahman.
Absolute
Unreality: The third category, namely, "Asath" (absolute unreality)
illustrated by the classical examples like "Vandhya Putra" (son of a
barren woman). "Gagana Kusumam" (sky-born flower) and Sasi Vishanam (rabbit's
horn) is merely of academic interest due to its non-existence. Such
empty words or terms are generally used as figures of speech only to
indicate things which do not exist at all.
Practical
Implication of the Prayer
Viewed in
the light of the above classification of reality, the prayer to lead
us from the unreal to the real, virtually amounts a supplication for
being lifted from the domain of relative or empirical reality to that
of Absolute Reality. There are two approaches to the fulfilment of
this prayer. The ostensibly short approach is altogether to deny the
manifested universe as unreal by following the so-called ''Neti, Neti''
process, in an attempt directly to reach the Absolute Reality. However,
according to the testimony of the Gita (12th Canto Verse 5), this
direct approach to the Absolute Unmanifest Reality is fraught with
insuperable difficulties for an embodied being. In fact, for the vast
majority of spiritual aspirants with body-consciousness, this path of
wishful negation of the world amounts to an exercise in futility and
self-deception. For, unless one has attained purity of heart as well
as annihilation of the ego and mind, one cannot hope to reach the
transcendental (Turiya) state to experience the Absolute Reality.
For the
large majority of aspirants, therefore, the path commended by
scriptures like the Gita, and especially by the Great Masters of
modern times like Sri Ramakrishna and Bhagavan Baba, is to deify the
world and not to defy, much less to deny it. After all, without the
substratum of Brahman (the Absolute Reality), the world cannot exist
independently. Therefore, the world would become unreal, if considered
as something apart from God (Brahman), but real when seen as a part or
as a manifestation of God.
In this
context, we would do well to remember the most profound, albeit
paradoxical truth declared by Sri Krishna as follows in Verse 13 of
Chapter XIII of the Gita which is acknowledged as the quintessence of
all the Upanishads:
“I hereby
declare that which has to be 'known' - knowing which one attains to
immortality - the beginningless Supreme Brahman, called neither being
(sath) nor non-being (asath).”
It means,
according to Sankara, that "Brahman cannot be considered as existent (sath)
as It belongs to no genus, nor does It possess any perceivable or
conceivable qualities. At the same time, It cannot be considered as
asath or non-existent. since It is manifesting Itself through all
living and non-living beings."
The same
paradoxial truth is enunciated by Bhagavan Baba in the modern idiom as:
"Everything is nothing; and nothing is everything." Here, 'everything'
means the phenomenal world of names and forms. 'Nothing' denotes
Sat-Chit-Ananada or Brahman, which is not a thing that can be
perceived by the senses, nor conceived by the mind, as It transcends
the senses and the mind as well. Therefore, Swami’s above statement
declares that everything (world) is Brahman; and Brahman is everything
(world). Again Baba's dictum is valid from the view point of the
doctrine of Maya also. For. Maya, by definition is that which does not
exist (Yaamaa Sa Maya). Accordingly. Baba's pronouncement amounts to
saying that everything is Maya, and Maya is everything. And Maya, in
turn, is equated with Brahman in the sense that it is considered as
the inherent, inalienable and inscrutable power of Brahman.
Hence,
Swami's exhortation: "Drishtim Jnaanamayam Thadaiva Prema-mayam
Kritvaa Pasyeth Brahma-mayam Jagat” which means, "Let your vision be
filled with wisdom and self-less love and then you will find the world
verily filled with Brahman." Needless to say, this requires the
prolonged and unremitting practice of looking upon everything as God
and God as everything, as well as conducting oneself accordingly in
day-to-day life.
Sath-Chith-Ananda
So when
we chant the prayer, "Lead me from the unreal to the real", etc. let
us remember that according to the divine scheme of things, we have to
reach the nameless and formless through name and form; or in Baba’s
words: "Love and serve the Lokeswara (Lord) through loving and serving
the Loka (world). Deify the world by seeing the unity underlying the
diversity: and by treating duty as God and work as worship. More
specifically, in your dealings with the world, practise the five
virtues of truth, righteousness, peace, love and non-violence, both at
the moral and spiritual levels, as well as the three maxims of love of
God, fear of sin and morality in society". This is the way to reach
the 'real' from and through the 'unreal'.
When we
thus reach the ‘real’ from the ‘unreal’, we would automatically be
reaching ‘Jyothi’ (light) from and thrugh ‘thamas’ (darkness), and
‘amritham’ (immorality) from and through 'mrithyu' (death). For, the
words Sath, Jyothi and Amritham in the universal Upanishadic prayer
under discussion, stand respectively for Sath, Chith and Ananda (Being-Awareness
and Bliss) which are but three inseparable aspects of the One Reality,
as often explained by Bhagavan Baba. In the final reckoning, therefore,
this prayer means that we should give up our undue obsession with the
diversity which is characterised by unreality (asath), darkness (tamas)
and death (mrithya), in order to perceive and experience the
underlying unity consisting of Sath-Chith-Ananda or Absolute
Being-Awareness-Bliss. This, indeed, is the spiritual significance of
Swami's unique play on His name SAI BABA, as an acronym standing for:
"See Always Inside, Being Awareness Bliss Atman". It means that if we
develop the inner vision, we can see the Sath-Chith-Ananda Atman in
everything, everywhere, ever. May we always remember this Sapthakshari
(seven lettered) Divine Mantra.
- Dr. A. Adivi Reddy
Sanathana Sarathi, September 1997, pagg. 242-245 |