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04.லைப் டிவைன்

"ஸ்ரீ அரவிந்தம்"

லைப் டிவைன்

XII. Delight of Existence : The Solution

We are examining the problem of creation of evil. Now we have

formed an idea of existence. This idea is that there is an underlying

delight of existence. It cannot be removed. We do have sensations. They

are outward and are on the surface. They are positive, negative or

neutral.

They are waves of that infinite depth of being. Sometimes they are the

foam on the waves. From this view, we can arrive at a true solution for

the problem of evil. The self of things is infinite. It is an indivisible

existence. That existence has an essential nature or power. That is an

imperishable force. It is infinite and is the power of self-conscious being.

That self-consciousness too has a nature. It can be called nature or

knowledge. It is a knowledge of itself. It is a delight of being. Again that

delight is infinite and cannot be removed. In this world we know of

forms. Also there is formlessness. There is an awareness of infinite. That

awareness is eternal. It is also an indivisible being. There are many

appearances. They are appearances of finite division. This self-existence

is there in all of these. It preserves its self-delight in all these. It is a

perpetual experience of this self-existence. Matter is inconscient. It is

only an appearance. It is the soul that is inconscient in Matter. Matter is

in bondage to its own habit. It is a superficial habit. It is only a particular

mode of self-conscious existence. Our soul discovers in Matter the

Conscious-Force constant, immobile, brooding. Matter has no sensation.

The soul which discovered the infinite being in the inconscience,

discovers the same infinite being in its non-sensation. The soul attunes

itself to that discovery. It discovers an infinite conscious Delight,

imperturbable, ecstatic, all-embracing. This delight is its own delight;

this self is its own self in all. Our view is the ordinary view of the

self. It is from our surface. We are awake only on the surface. We move

only there. This self is hidden from our view. It is there profound,

subconscious. This self is within all forms. It is within all experiences,

pleasant or painful or neutral. In spite of the soul being hidden, it acts

profoundly from the subconscious. It is that which enables and compels

things to remain in existence. For men and things cling to existence

because of this self. Its will is overmastering. What we see as instinct is

the vital perception of the self. The vital tries to preserve itself. Matter is

imperishable. That is the expression of the self physically. The sense of

immortality the mind has is from this self. It is there in all phases of

self-development of the formed existence. We know of the occasional

impulse to destroy oneself. It is only a reverse form of this will to be.

When attracted to other states, the self tries to withdraw from the

present body. Delight is existence. Delight is the secret creation. Delight

is the root of birth. Delight is the cause of remaining in existence.

Delight is the end of birth. Creation ceases into delight. The Upanishad

says, “From Ananda all existences are born, by Ananda they remain in

being and increase, to Ananda they depart.”

There is an age-long controversy in the old philosophies. Each

school has a different formula. These three aspects of essential being

are one in reality. Looking at them from this perspective, it is possible

for us to unite the differing formulas. These three aspects are in our

mental view triune. They are separable only in appearance. Phenomena

divide the consciousness or appear to divide. In reality, there is no

division. We can look at world-existence only in appearances. Then it is

Maya as we are seeing them only in relation to pure Existence. That

pure Existence is infinite, immutable and indivisible. This is not the

original meaning of Maya. It has another original sense. It means it is a

comprehending consciousness. It also contains. It is capable of

embracing, measuring and limiting. This means Maya is a formative

consciousness. It outlines, measures out, moulds, forms. It makes us

know the unknowable. It helps us measure the limitless. Its original sense

is knowledge, skill, intelligence. It has come to acquire a different

meaning. Now it is understood as cunning, fraud or illusion. The

philosophical systems use a figure of this corrupted meaning. The world

now takes Maya for illusion or enchantment. The world is Maya. The

world is not unreal in the sense that it has no sort of existence. We may

say it is a dream of the Self. Still, the world would exist in the Self as a

dream. The world would be real to Self in the present, even while it is

ultimately real. We do not have to say that the world is unreal in the

sense that it has no kind of eternal existence. Particular worlds may

dissolve. Particular forms may dissolve. They may dissolve physically.

They may return from the consciousness of manifestation into the non-

manifestation. Yet Form in itself is eternal.

The world in itself is eternal. From non-manifestation they return

inevitably into manifestation. They have an eternal recurrence, if not

eternal persistence. They have an eternal immutability in sum and

foundation. They also have an eternal mutability in aspect and in

appearance. Was there ever a period in Time when there was no form

of universe? We are not sure. Can we say there was no play of being

represented to itself in the eternal Conscious-Being. Can we say there

was only an intuitive perception that the world we know can and does

appear from That and return to It perpetually? We cannot say that.

Still, the world is Maya because it is not the essential Truth of

infinite existence. The World is only a creation of self-conscious being.

It is not a creation in the void. It is not a creation in nothing out of

nothing. But, the world is a creation in the eternal Truth and out of the

eternal Truth of that Self-being. Its continent, origin, and substance are

the essential, real Existence. Its forms are changeable forms of That to

its own conscious perception. It is determined by its own conscious

force. It is a creative force. They are capable of manifestation. They are

capable of non-manifestation. The mental sense is subject to error and

incapacity. Illusions arise out of that. We cannot attribute our incapacity

to God or the infinite consciousness. If we do so, it will be audacious.

Thus, we may call this the illusion of infinite consciousness. The infinite

consciousness is beyond Mind and greater than the Mind. Therefore, it

is beyond such illusions. These illusions are falsehoods. The essence

and substance of Existence is not a lie. All the errors and deformations

come from our ego, as ego is of divided consciousness. Therefore, we

can only say the world is not essential truth of That. The consciousness

is free. It multiplies. It is mutable but superficial. Even this is infinite.

Therefore we can say the world is a phenomenal truth. It is not of the

fundamental and immutable Unity. Our consciousness is divided. The

infinite consciousness is indivisible.

Let us look at world-existence in relation to consciousness only.

We can extend our look to force of consciousness also. We see then

the world is a movement of Force. That Force, we see, obeys some

secret will. Consciousness that possesses the world has a will of its

own. This will or necessity seems to move the world. We find the world

obeys that necessity. If so, then the world is a play of Prakriti, the

executive Force. It plays to satisfy Purusha. Purusha is a Being. It is a

conscious Being. Purusha enjoys and regards. Or, it is the play of Purusha

reflected in the movements of Force. And Purusha identifies with such movements.

The world, then, is the play of the Mother of things. She moves to cast

Herself forever into infinite forms. She is avid of eternally outpouring experiences.

We can look at World-Existence in its relation to self-delight. It is

the self-delight of eternally existing being. This experience is described

as Lila. It can even be realised as Lila. Lila is the play, it is the child’s joy,

the poet’s joy, the actor’s joy, the mechanician’s joy. It is the joy of the

Soul of things eternally young. It is perpetual and inexhaustible. It creates

and re-creates Himself in Himself. It does so for the sheer bliss of

self-creation, self-representation. We realise Himself as the play, the

player and the playground. These are the three generalisations of the

play of existence. It is their relation to the eternal and stable. The

immutable Sachchidananda is that existence. They are from the three

conceptions Maya, Prakriti, and Lila. In Indian philosophic systems, they

are mutually contradictory. In fact, they are perfectly consistent with each

other.

Each is complementary to the other. All of them are necessary in their

totality to an integral view of life. We are part of this world. In its most

obvious view it is a movement of Force. We can penetrate that Force.

On the surface there is an appearance. Behind this we find

consciousness. What we see is a mutable rhythm of consciousness. The

consciousness casts up, projects in itself phenomenal truths of its own

infinite eternal being. This rhythm in its essence, cause and purpose is a

play of infinite delight of being. It is ever busy with its own innumerable

self-representations. This is a triple or triune view. This must be the

starting point for all our understanding of the universe.

We now see the root of the whole matter. The eternal immutable

delight of being moves out into infinite and variable delight of becoming.

We have to conceive one indivisible conscious Being behind all our

experiences supporting them. It supports them by its inalienable delight.

It effects the variations of pleasure and pain and neutral indifference by

its movements. The three responses constitute our sensational existence.

That is our real self. The mental being is subject to the triple vibration.

It can only be a representation of the real self. The real self is put in

front for the purposes of sensational experience. The sensational

experience is the first rhythm of our divided consciousness. The universe

contacts us at multiple points. The sensational experience is the

response and reaction to such a touch. It is an imperfect response. It is a

tangled and discordant rhythm. It is a prelude to receiving the full play. It

is a preparation to appreciating the full, unified play of the conscious

Being in us. It is not the true and perfect symphony we could have. If we

can enter into sympathy with the One in all variations, we can have this

symphony. We can attune ourselves to the absolute and universal

diapason.

If this view is right, certain consequences naturally issue out of it.

In our depths we are that One. In the reality of our being we are the

indivisible, All-Consciousness. It is also inalienable All-Bliss. There is a

limited part of ourselves. It is uppermost in our waking consciousness.

The three vibrations of pain, pleasure and neutral experience are only

the surface arrangements. It is superficial because it is sensational

experience. Behind there must be something in us. It is much vaster,

profounder, and truer than the superficial consciousness. It takes delight

impartially in all experiences. Becoming is an agitated movement. The

mental being labours, suffers but perseveres. Supported by that secret

delight, the mental being is able to pass through all its ordeals. That

which we call ourselves is only a trembling ray on the surface. Behind is

all the vast subconscient and the vast superconscient. Both profit by all

the surface experiences. They both impose themselves on the external

self. The external self is exposed as a sort of sensitive covering to the

contacts of the world. It is veiled. It assimilates all these contacts into its

values. They are values of a truer, profounder, mastering creative

experience. Out of its depths, it returns them to the surface. They come

as strength, character, knowledge, and impulsion. To us their roots are

mysterious. Our mind moves and quivers on the surface. Our mind has

not learned to concentrate itself and live in the depths.

In our ordinary life, truth is hidden from us. We dimly glimpse the

truth at times. Our conception of the truth is imperfect. We can learn

to live within. We surely awaken to this presence within us. It is our

more real self. It is a profound presence. It is calm, joyous and powerful.

The world is not its master. It is a presence which is the radiation of the

Lord within. It may not be the Lord Himself. We are aware of it within.

It supports and helps the superficial self. It is smiling at the pleasures or

pains as at the error and passion of a little child. We can go back into

ourselves and identify ourselves with that Divine. Really it is a radiant

penumbra of the Divine. It is not our superficial experience. Then, we

can live in that attitude towards the contacts of the world. We can

stand back in our entire consciousness from the pleasures and pains of

the body. We can also stand back from our vital being and mind. In that

case, we can possess them as experiences. As their nature is superficial,

it does not touch our real being. It does not impose itself on the core of

our being. The Sanskrit term is entirely expressive. It is anandamaya

behind manomaya. It is a vast Bliss-Self behind the limited mental self.

The mental self is only a shadowy image and disturbed reflection of the

former. The truth of ourselves lies within and not on the surface.

Our triple vibration of pleasure, pain and indifference is superficial.

It is an arrangement and result of our imperfect evolution. It can have

no absoluteness, no necessity. We respond to contact with pain or

pleasure. This is only a habit. There is no obligation to return a particular

response of pleasure or pain. We feel pleasure in a particular contact.

We feel pain in another contact. This is a habit our nature has formed.

It is a constant relation the recipient has established. We can respond

in the very opposite way. It is within our capacity. We can respond with

pleasure where it used to be pain. We can also feel pain where we used

to feel pleasure. The vast Bliss-Self is within us. Its constant experience

is inalienable delight. We can train our superficial being to freely respond

with that delight. We are not compelled to respond with pain or pleasure

or indifference as of now. And this is a greater conquest. This is greater

than the glad and detached reception in the depths of the habitual

reactions on the surface. It is a complete self-possession of delight. It is

no longer a mere acceptance without subjection. It is not a free

acquiescence in imperfect values of experience. It enables us to convert

the imperfect into the perfect, false into true values. The mental being

experiences the dualities. The Spirit feels constantly the veritable delight

of the depths.

It is not difficult to perceive this pure habitual relativity of reactions

of pleasure and pain. The nervous being in us is accustomed to certain

fixedness. It is used to a false impression of absoluteness in things. To it,

victory, success, honour, and good fortune of all kinds are pleasant

things in themselves. They must produce joy just as sugar must taste

sweet. Defeat, failure, disappointment, disgrace and evil fortune are

unpleasant things in themselves. They must produce grief, just as

wormwood must taste bitter. To vary these responses is a departure

from fact; it is abnormal and morbid. The nervous being is a thing

enslaved to habit. It is a means devised by Nature for fixing constancy in

Nature. Sameness of experience, the settled scheme of man’s relation to

life are secured by this.

The mental being is free. It is the means Nature has devised for

flexibility and variation. This is needed for progress and variation. The

mental being is its own master. Unless it chooses to subject itself, it is

free. It does allow itself to be dominated by the nervous system. Mind is

not bound to be grieved by defeat, disgrace or loss. It can meet these

things with perfect indifference. Mind can meet defeat and disgrace by

an attitude of gladness. The more man refuses to be dominated by his

nervous system, the greater is his freedom. His freedom increases in

proportion to his drawing back from his nerves and body. Thus he

becomes the master of his own responses to this world’s contacts. He is

no longer a slave to the external touches.

In regard to physical pain and pleasure, it is more difficult to

apply the universal truth. It is so because this is the very domain of the

nerves and the body. The external pressure and the external contact

come to us through the nerves and body. Even here, we glimpse the

truth. Here is a fact. The same physical contact that gives pain can give

pleasure in other circumstances to the same individual. When conditions

change, pain becomes pleasure. This can happen even when the stage

of development one is in changes. There is the fact that certain acts

inflict severe torture or suffering. Men in periods of high excitement

remain unconscious of the same pain. Under high excitement men are

indifferent to pain which will ordinarily be torture. In many cases, the

nerves are able to reassert themselves and remind the mentality of its

habitual obligation to suffer. At such times, the suffering returns. But

this is not inevitable, it is only habitual. In hypnosis, we see the person

under hypnosis is prevented from feeling the pain of a wound or

puncture. He does not feel the pain in the abnormal state. The hypnotist

can also prevent him from allowing the pain to return when he is

awakened. The reason for this phenomenon is perfectly simple. The

habitual waking consciousness is the slave of nervous habits. The

hypnotist is able to suspend it and appeal to the subliminal mental

being in the depths. It is the inner being who is the master of the nerves

and the body, if he chooses to will. This freedom from pain comes from

another person. It comes through the process of hypnosis in an

abnormal fashion. It is not a true possession. It comes rapidly and goes

quickly. This freedom can be won by one’s own will, gradually, with true

possession. That can effect a victory of the mental being over the nerves

and the body. It can be won partially, or even completely.

Pain of mind and body is a device of Nature. Nature is the Force

in her works. It is meant to subserve a definite transitional end in her

upward evolution. To the individual, the world is a play and complex

shock of many forces. The individual stands in the midst of this play. He

is a limited constructed being. He has a limited amount of force. It is

exposed to numberless shocks. They wound, maim, break up or

disintegrate his construction. Pain is in the nature of a nervous physical

recoil from a dangerous contact. He recoils even from a harmful contact.

The Upanishads call it jugupsa. It is the impulse of self-defence from

'others'. It is the shrinking of the limited being from that which is not

himself. What is not sympathetic or in harmony with itself is the ‘other’.

It is from this point of view an indication by Nature of that which has

to be avoided, that which has to be remedied. Maybe it can be

successfully avoided. It does not come into being in the purely physical

world so long as life does not come into being. Till then, mechanical

methods are sufficient. It begins when life enters the scene. Life is frail

and imperfect to possess Matter. It grows with the growth of Mind in

life. It continues so long as Mind is bound in the life and body. Mind

uses life and body. Mind depends upon life and body for its knowledge

and even means of action. Mind is subjected to the limitation of body

and life. These limitations give rise to egoistic impulses and aims. Mind

is bound by them. Mind can become free, unegoistic. It can work in

harmony with all other beings. It can function in harmony with the play

of the universal forces. Then suffering has less of a role. The use of

suffering diminishes. Suffering can disappear. It can only continue as a

past habit of Nature. There is no longer any use for suffering. But the

habit remains. The higher organisation is imperfect. Therefore the lower

organisation persists in the higher. Eventually it should be eliminated. It

is an essential point in the destined conquest of the soul over Matter.

The soul thus conquers the egoistic limitations of Mind.

This elimination is possible because pain and pleasure are currents

of the delight of existence. One is imperfect and the other is perverse.

As the being is self-divided in its consciousness, this imperfection and

perversion come into being. Self-division is because Maya measures and

limits. The individual has all the universe to receive. But the ego makes

the reception piecemeal. The sensation of the universal soul is the rasa

of Sanskrit. All things and all contacts carry rasa. The sap and essence

of things and its taste are the rasa. In Sanskrit it is an aesthetic term. We

do not seek the essence of the thing in its contact with us. We look only

to the manner in which it affects our desires and fears. We are concerned

about how our cravings and shrinking are affected. This leads us to the

blank inability to seize the essence. Therefore Rasa takes the other

forms of grief and pain. It also takes the forms of imperfect and temporary

pleasures or even indifference. We could be entirely disinterested in

mind and heart. It can impose a detachment on the nervous being.

These imperfect and perverse forms of Rasa will be progressively

eliminated. Then the true essential taste of the inalienable delight of

existence in all its variations would be within our reach. In Art and

Poetry we have a little of these experiences. The variable universal

delight is aesthetically received by us. There the taste of the sorrowful,

the terrible, even the horrible or repellant reveals to us. As we are

detached and disinterested, we think only of the thing and its essence.

We do not think of ourselves or our self-defence (jugupsa). This aesthetic

reception of contacts is not a precise image of pure delight. Pure delight

is supramental and supra-aesthetic. It is not even reflected by the

aesthetic sense. Here sorrow, terror, and horror remain. In supramental

delight, they are not admitted. Aesthetic sense represents partially and

imperfectly one stage of the progressive delight. This belongs to the

universal soul in things in manifestation. It admits us in part of our

nature to that detachment. It is a detachment from the egoistic sensation.

We then acquire that universal attitude through which one Soul sees

harmony and beauty. Whereas we divided beings see here chaos and

discord. The full liberation can come to us only by a similar liberation

in all parts. It is universal aesthesis, the universal standpoint of

knowledge, the universal detachment from all things. Yet in our nervous

and emotional being, we can sympathise with all things.

The nature of suffering is a failure of consciousness in us to meet

the shocks of existence. Therefore, it shrinks and contracts. The

self-limitation of egoism creates an inequality in that receptive and

possessing force. The ego is ignorant of the true Self which is

Sachchidananda. Jugupsa, the shrinking and contraction must be

replaced by titiksha, the facing, enduring and conquest of all shocks of

existence. By this enduring and conquest, we proceed to an equality.

This equality may be indifference to all contacts or gladness in all

contacts. This equality must find a firm foundation in replacing ego by

Sachchidananda which is All-Bliss. Ego enjoys and suffers while it is All

Bliss. The Sachchidananda may be transcendent of the universe. It may

be aloof from it. To this state of distant Bliss is the path of equal

indifference. It is the path of the ascetic. The fact is, the Sachchidananda

consciousness can be transcendent as well as universal. We can reach

this state by the path of surrender and loss of ego in the universal. It

helps us possess an all-pervading equal delight. It is the path of the

ancient Vedic sages. The touch of pleasure is imperfect. The touch of

pain is perverse. To be neutral to those is the first step in the soul’s self-

discipline. Conversion to equal delight can come later. The direct

transformation of the triple vibration of pain, etc., into Ananda is possible,

but less easy to the human being.

Such, then, is the view of the universe which arises out of the

integral Vedantic affirmation. The infinite, indivisible existence is all

blissful. It is pure in its self-consciousness. It moves out of its fundamental

purity into the varied play of Force that is consciousness. It is the

movement of Prakriti which is the play of Maya. The course and

movement of the world passes through several stages. The first stage is

in the physical universe. Next it emerges in sensation. The triple vibration

of pain, pleasure and indifference arises in the next stage of mind and

ego.

The final stage is the full emergence of Sachchidananda in the universe.

At the physical stage, the delight of existence is self-gathered, absorbed

and subconscious in the physical universe. Next it emerges in the great

mass of neutral movement. We cannot yet call it sensation. The triple

vibrations originate from the limitation of the force of consciousness. It

is a limitation of the form. Its conflict with the universal Force creates

disharmony. Only in universality does Sachchidananda emerge fully and

conquer Nature.

The question arises — why should the One take delight in such a

movement? The answer is short. In the Infinity of the One, all possibilities

exist. The delight of existence lies in the variable realisation of

its possibilities. This is there in the mutable becoming as well as in

the immutable being. We refer to the variations in the mutable becoming.

We are part of a universe in which Sachchidananda is concealed in its

opposite. It tries to find itself even in the terms of its opposite. Infinite

being loses itself in the appearance of non-being. It emerges in the

appearance of a finite Soul. Infinite consciousness loses itself in

inconscience. It takes on the appearance of vast indeterminate

inconscience. It emerges in the appearance of limited consciousness

that is superficial. Force is infinite and self-sustaining. It loses itself in

chaos of atoms. It emerges in the insecure balance of a world. Infinite

Delight loses itself in chaos of Matter. It emerges as varied pain. It is the

discordant rhythm of pleasure, indifference, etc. Infinite Unity loses itself

in the appearance of chaos of multiplicity. It emerges in a discord of

forces and beings. They seek to recover unity by possessing, dissolving

and devouring each other. In this creation, the real Sachchidananda

has to emerge. Man, the individual, has to become and to live as a

universal being. His mental consciousness is limited. It has to widen to

the superconscient unity which embraces all. His narrow heart has to

learn to embrace all. Its lusts must be replaced by universal love. His

restricted vital being must be equal to the universal shocks. It must

grow capable of universal delight. His physical being must know it is no

separate entity. It must discover itself one with all the other bodies. The

One is the supreme Existence-Consciousness-Bliss. It is oneness-in-all,

it is of unity and harmony. His whole nature has to reproduce that

Unity and harmony in itself.

All this is play. The secret reality here is always one and the same

delight of existence. Before the emergence of the individual, the same

delight was in the subconscious sleep. In all the struggles, varieties,

vicissitudes, perversions, conversions, and reversions we find this

delight. The individual must wake up in the eternal superconscient

self-possession. He must become one with the indivisible

Sachchidananda. This is the play of the One, the Lord, the All. It is

revealed to our liberated and enlightened knowledge. Just now we are

involved in the conceptive standpoint of this material Universe.


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ஸ்ரீ அரவிந்த சுடர்

மனிதன் முன்னேற, தானுள்ள நிலையில் தன் அனுபவத்தைப்

பூர்த்தி செய்துகொள்ள வேண்டும். அதாவது அந்நிலைக்குரிய அறிவு, நுகர்வு, பலனிருக்க வேண்டும்.தானுள்ள நிலையில் பூர்த்தியாகாத மனிதன் முன்னேற முடியாது. ஏதாவது ஒரு பலத்தால் முன்னேறுவதுண்டு.முன்நிலையில் ஓர் அம்சம் குறைவாக இருக்கும்வரை, புது நிலையில் வேலை பூர்த்தியாகாது. ஆசையைப் பூர்த்தி செய்ய விழைபவன், அதைப் பூர்த்தி செய்யாமல் மேலே போக முடியாது. அனுபவிப்பது அவசியம். ஆனால், அது முறையானதாக மட்டும் இருக்க வேண்டும்.

ஆசை பூர்த்தியாகாமல் அடுத்த நிலையில்லை.


 


 



book | by Dr. Radut