Mahajanah?I: How Scribes Recognise and Describe them

Indic Eternal guru-disciple tradition says that it is important to have (Mahaajanah) living legends/luminaries amongst us. Whose living is worth emulating for all during their lifetime itself, they may be termed as Mahajanah. Having such enlightened ones in every phase of time with whom all could interact and experience their presence is the best way forward for enlightened humanity on earth. Only through such associations that grandness of divine potential which the human frame is capable of manifesting is experienced by humanity. Therefore, in an enlightened/educated society that stays in perennial dialogue and communicates with itself incessantly, it is most important for scribes to describe and speak about Mahajanah.

 

Self-confidence imbibed in the physical presence of realised ones (Mahajanah) has no alternative source to reach a similar self-confidence level. It is so because we get transformed into evidence of truth and reality in their presence, provided we are also ‘present’ there at that moment with them when we meet them. Being open-hearted is being present. And such meetings may be termed as satsang by another name.

 

Where two hearts meet in absolute openness there, divinity is the third, invisible presence. In reality, this invisible third alone is the first essence from whom (that) the two (ekoham bahushyami) have appeared. This is another definition of Upanishad.

 

In meetings subjects may vary (and do vary according to worthiness. But, whose worthiness? We all should ponder over it ourselves individually. Answers to certain questions are better transmitted by stirring than uttering verbally) but, the object always stays eternal.

 

There is no denial of the fact that one may know more about Mahajanah (evolved ones /luminaries/enlightened being/realised masters/ avatars ….whatever name we assign for our convenience, understanding and experience) through their body of work when they are no more but, it is very different (and much more in volume than one can describe) from knowing them and ourselves in their presence through living association with them. The medium becomes dead in the former instance and, knower/seeker is left in a situation akin to the proverbial elephant and the blind men parable. None of them realises the elephant as it is.

 

 

Many followers of religions face this inadequacy. Indic wisdom considers this one of the main differences between dharma (Indic spiritual traditions) and religions. Higher dimensions of oneself (consciousness) open up with Saakshaat Darshan and conversations with Mahajanah (realised master). Thus it is the best way for society to maintain sam-rasataa(unanimity). In this context, samrasataa means unanimously identifying/recognising main problems of the times in which we happen to be present on earth and, more importantly, having unanimous Bhaav (clear vision and commitment) about solutions of those problems in everyone’s heart individually. It is not for nothing that we acknowledge, assert and keep reiterating that Maharshi Krishna Dwaipaayan Vyasa is different from Krishna only in form, not otherwise. Similarly, Maharishi Valmiki is seen more intensely in oneness with Maryada Purushottam Bhagwan Shri Ram. And, glimpses of this reality are available in Ramayan in many locations. Ramayan described by sage Valmiki and sung by none other than Lav and kush is an eternal example before humanity to emulate imbibe and perpetuate the message that how and who becomes qualified to scribe and describe lives of Mahajanah. A separate book may be written on this topic itself about how and why it is very difficult to write about contemporary luminaries (Living Mahajanah).

 

But, two-three most conspicuous reasons are as follows. Mostly they are very ordinary; the term (asaadhaaran) extraordinarily finds its real meaning from their lives. Therefore we hardly notice them during their lifetime. Since many Mahajanah either keep changing/reinventing themselves (which is commendable in one sense) or wish to keep an image which they have come to acquire or identify themselves with (which is neither commendable nor recommendable). Therefore, when something is spoken or written/described as it is, instead of speaking or writing it, as it appears to be intellectual, these eminent and enlightened people stay udaaseen (uninvolved/non-participating) to such exercises. What can be done about such a udaaseenataa (unknown-ness) of realised ones (Mahajanah)? Neither we can say that they are not touched nor can we say they are touched.