Aatm-Nirbhartaa-III

Example of Vaamanamurthy comes from a distant past maybe you may feel apprehensive about circumstances and contexts of this example. Therefore, let us take the example of any contemporary mountaineer or athlete. Athletes practice a lot before participating in any real event. Similarly, everyone would require a lot of practice before taking an aforesaid single step. And, ask any coach or athlete, discipline is the first thing which comes to their mind when they visualise practice. Without discipline, any practice reduces to a directionless race/exercise.

 

And, for this athlete-like daily practice, a strong resolve (satya/dradh-sankalpa) or absolute self-confidence a like emperor Bali (or mountaineer Arunima Sinha for that matter) is what falls in every seeker’s lot. When in the pursuit of swa-dharma (self-consciousness) emperor Bali made Sankalpa (ultimate resolve) of donation despite his preceptor Shukracharya counselling him to the contrary, his resolve tyaaga/sanyaas became real, and he got transformed into a worthier one. And, seeing him prepared, emperor Bali was helped by Vamanamurthy in witnessing latter’s omnipresent state of consciousness. And, emperor Bali became (drishta) witness/evidence to the reality that murtha (sense perceivable existence) may be seen by the all-pervasive unseen self (Amurtha), but it doesn’t happen another way round. Purushaartha enables one transform and transcend and become worthy of the grace of the one.

 

The same way we are also helped through guru when we are prepared. Seekers with strong resolve put themselves to right-practice and transform into living evidence of self-realisation. And, this reality of self-realisation is very much realisable within a single human life span; quite a few realised masters have documented that in our own times as well as in recent past too.

 

And, life stories of various saints from almost every period of history, narrated by their associates stay as evidence that stream of self-realisation is an incessantly living ever-flowing-tradition here, emanating from eternity itself. Therefore, without knowing the point of the advent of the time itself from the womb of eternity, assigning a time of its origin would come at the cost of proving oneself unwise and one’s behaviour as an irresponsible one. I am none to advise wise ones to desist from doing so but, indicating that reality is a responsibility. Behaviour and responsibilities are very close-knit characteristics of human character. Worthiness or unworthiness is more or less a joint venture in every field except spirituality. Because the field of spirituality is devoid of a multiplicity of identities. There is none except the one who appears as everyone.

 

When a living guru (a realised master) declares to any initiate traversing on the path of realisation of his/her eternally existing union with their ultimate destiny that ‘thou are that’ (Amritasyaputrahvayam/Tattvamasi) then, he is neither supplementing nor complementing he just happens to reiterate and assert the eternal reality through his life in contemporary times that every one of us is born potentially worthy. Because everyone has the opportunity to realise the goal of one’s life by becoming Aatm-Nirbhar (absolutely independent), and, life itself is that opportunity. Can we utilise it wisely?

 

 

But, even then the volume of right-practice (uchit-vyavahaar) is that differentiator which makes one worthier in handling responsibilities. Responsibility should always be in worthy hands. And, we have already discussed that all virtues are constituents of one’s character. In human life and more so in a seeker’s life, the primacy of character can’t be overstated.

 

Looking from the point of ensuring justice to all, many among us contend that in the ultimate sense delivering justice is in the hands of the unknown (daiva) because that alone appears to be Aatm-Nirbhar( supreme controller) and, even if that were true then also “Chances of letting not the injustice happen to others by conducting ourselves responsibly through our conscious behaviour are better when worthy ones are in charge of affairs.”. This is the principle.

 

And, this principle stays openly verifiable that it applies unexceptionally to all fields. But, the moment we say right-practice (uchit-vyavahaar), a difference of opinion begin to appear that what constitutes right-practice (uchit-vyavahaar)? Therefore, discernment of what constitutes right-practice (uchit-vyavahaar) and what should constitute it, is an important subject in each and every field which human consciousness is capable of roaming in and becoming a conduit to rule it. Is absolute independence (Aatm-Nirbharataa) interdependent on right-practice (uchit-vyavahaar) then? Contemplate maybe it leads to meditation.