bsolute Bliss Is There For The Taking
Abhimanyu Pati
|
Happiness is generally perceived as a state of mind. It is a reactive state of mind arising out of occurrence of any favourable event happening in the environment. Therefore, it is transient in nature and it exists as long as the memory of this event remains. Hence happiness, triggered by external stimuli, is designated as relative happiness because of its relationship with external events and its temporariness.As the nature of events starts changing, the state of mind also fluctuates in a synchronous manner. Since we do not have any control over external events, our life condition, as dictated by mind, remains unpredictable and we start blaming others for our unhappiness.But we have the ability to remain in a state of paramanand, continuous bliss, if we know how to master the mind and disassociate ourselves from the effects of external events.
Mind, by nature, is extrovert. The existence of mind is because of vishaya chinta, worldly thoughts as explained by Krishna in the Bhagwad Gita. Thoughts give rise to the desire of acquiring worldly objects, including name and fame. Fulfilment of any desire gives happiness and unfulfilled desires result in unhappiness. Therefore, our internal thoughts and desires are responsible for our momentary joy or sorrow.
In Buddhism, there is a concept called “Oneness of life and environment“, which means that the environment consisting of sentient and insentient objects is an extension of individual life states and is a reflection of our life conditions.There is no separateness between individual beings and the environment. All phenomena happening inside ourselves affect the environment and vice versa.This understanding is crucial for seekers of happiness. Compassion is the key .
Our daily activities are predomi nantly driven by selfish desires.Environmental responses are thrown back to us in a negative manner resulting in our suffering. A wise person will act more selfless and dedicated. Krishna calls this Karma Sanyasa, detachment from fruits of actions. These actions create a positively charged environment, which provides a perpetual positive life force resulting in absolute bliss.
One who wants to be com passionate, has to operate from the heart instead of mind. In our present society , this is being perceived as a weakness and people start taking advantage of this situation. However, living a compassionate life is not an impossible proposition, if one is determined to live a peaceful life. A seeker should consistent ly and continuously endeavour to observe and overpower mind with activities directed from the heart instead of mind.
Adi Shankara said that all living beings are “chidananda rupam“, which means that our inherent and intrinsic nature is replete with absolute wisdom, chit and absolute bliss, paramanand.We are part of universal consciousness, sat, the ultimate truth of existence.Despite being in possession of absolute bliss, because of our delusion and ignorance, we are searching for transient happiness from outside. A practitioner should move inward, starting with observing and overpowering mind; operating from heart with compassion; and finally revealing the true nature of Buddhahood.
Absolute bliss is already available within us and there is no need to look for it from outside. Once a seeker experiences the state of absolute bliss, no other transient happiness will be of any relevance to him. Such a person will live in society as a sanyasi or sthitapragnya person of equanimity without being affected by the dualities of life and worldly sufferings.
Mind, by nature, is extrovert. The existence of mind is because of vishaya chinta, worldly thoughts as explained by Krishna in the Bhagwad Gita. Thoughts give rise to the desire of acquiring worldly objects, including name and fame. Fulfilment of any desire gives happiness and unfulfilled desires result in unhappiness. Therefore, our internal thoughts and desires are responsible for our momentary joy or sorrow.
In Buddhism, there is a concept called “Oneness of life and environment“, which means that the environment consisting of sentient and insentient objects is an extension of individual life states and is a reflection of our life conditions.There is no separateness between individual beings and the environment. All phenomena happening inside ourselves affect the environment and vice versa.This understanding is crucial for seekers of happiness. Compassion is the key .
Our daily activities are predomi nantly driven by selfish desires.Environmental responses are thrown back to us in a negative manner resulting in our suffering. A wise person will act more selfless and dedicated. Krishna calls this Karma Sanyasa, detachment from fruits of actions. These actions create a positively charged environment, which provides a perpetual positive life force resulting in absolute bliss.
One who wants to be com passionate, has to operate from the heart instead of mind. In our present society , this is being perceived as a weakness and people start taking advantage of this situation. However, living a compassionate life is not an impossible proposition, if one is determined to live a peaceful life. A seeker should consistent ly and continuously endeavour to observe and overpower mind with activities directed from the heart instead of mind.
Adi Shankara said that all living beings are “chidananda rupam“, which means that our inherent and intrinsic nature is replete with absolute wisdom, chit and absolute bliss, paramanand.We are part of universal consciousness, sat, the ultimate truth of existence.Despite being in possession of absolute bliss, because of our delusion and ignorance, we are searching for transient happiness from outside. A practitioner should move inward, starting with observing and overpowering mind; operating from heart with compassion; and finally revealing the true nature of Buddhahood.
Absolute bliss is already available within us and there is no need to look for it from outside. Once a seeker experiences the state of absolute bliss, no other transient happiness will be of any relevance to him. Such a person will live in society as a sanyasi or sthitapragnya person of equanimity without being affected by the dualities of life and worldly sufferings.
