Sons of
Immortality
by
T.N. Dhar 'Kundan'
Even a cursory look at the life and its reality
shows that while the frame is mortal, the essence
hidden inside is immortal. Perhaps, that is why
the Vedas enjoin upon us to be the sons of
immortality, ‘Amritasya Putrah’. While the
ultimate aim for us should be, as Swami
Vivekananda says, to rise from animality to
divinity, it seems necessary for us to take the
first step and try to become humans first. For
this to achieve, it is necessary for us to imbibe
certain qualities. Shri Gita has prescribed more
than two dozens of specific qualities for a person
to be of the divine nature. About half a dozen of
these are basic qualities, which make us humane
and civilized. The rest are perhaps on a higher
level and can be aspired subsequently.
To
be virtuous is a basic human trait, and perhaps a
desirable duty too. Virtue is called ‘Guna’
in Hindi/Sanskrit. Our scriptures say that virtue
is respected and worshipped everywhere, ‘Gunah
sarvatra poojyante.’ Therefore, it is enjoined
upon us to earn virtues that will enable us
justify our being human kind, ‘Tasmat gunani
arjadhvam.’ It is not a debating point that we
should be good human beings, good members of a
society and good citizens of a nation. That makes
it a paramount necessity for us to imbibe virtues
and acquire qualities. Let us enumerate these
qualities and identify the value that these impart
to us. Our scriptures are replete with discussion
on these virtues and the saints and sages, who
have appeared on this planet Earth from time to
time, have also thrown light on these qualities in
their discourses, writings and sermons.
In
olden days when a student had completed his
studies a ‘Dikshanta’ ceremony was held,
which may be viewed as the modern day convocation.
On this day, before the student entered the fray
of active life, he was administered certain oaths
to guide him in the conduct of his life’s struggle
and make him tread on the path of righteousness.
The first lesson given to him was ‘Satyam vada’,
or to be truthful and practise truth. The
second direction given to him was ‘Dharmam
chara’, or to do his duty and be righteous.
The third one enjoined upon him to continue
learning and teaching, ‘Swadhyaya-pravachanabhyam
na pramaditavyam’, or do not show laziness in
self-study and transmitting your knowledge to
others. This was followed by a prescription for
the code of conduct. ‘Matri devo bhava, pitri
devo bhava, acharya devo bhava, atithi devo bhava
– Show due regard and respect to your mother,
father, teacher and the guests and treat them as
gods.’ These qualities if imbibed in thought, word
and deed, make us humans in right sense of the
term. These lead us eventually to immortality and
make us ‘Sons of Immortality’.
Let us examine
the qualities prescribed by Shri Gita for us to be
divine. We can cull out a few qualities out of
this long list, which we think are essential for
us to deserve being called humans. Once we adopt
these, practise these and make these part and
parcel of our life-styles, we can then proceed to
adopt the remaining qualities in order to go
higher and higher on the spiritual ladder. The
basic qualities in the first batch could be listed
as Truth, Compassion, Gentleness, Fearlessness,
Uprightness, Non-violence, Modesty, Steadiness,
forgiveness, Fortitude, and freedom from anger,
malice and pride. Coming to think of it, these
qualities are inclusive, interdependent and
interlinked. The quality of truth is the
foundation on which the edifice of all other
qualities is built.
If
we are true, we will, ipso facto, be fearless,
upright and steadfast. The truth will give us
fortitude and modesty. These in turn will make us
non-violent, and free from anger, malice and
pride. All this will help us develop an attitude
of compassion towards our fellow men and other
creatures and we shall be humane, understanding
and loving towards one and all. Love, as we know,
is the corner stone of human bondage and this
binds us together and brings us closer to each
other. Nature has given us humans a heart, which
is the centre of love, a spring of compassion and
kindness and an instrument of feeling and caring.
Reaching this place where we are endowed with
these basic qualities is not an end in itself. It
is only a station en route. Many of us reach this
place and knowingly or unknowingly treat it as the
destination and feel satisfied. But there are
blessed ones, who know the reality that there is
still a long way to go. They keep their journey on
and tread upon a higher plane of spiritual quest.
They start imbibing the remaining qualities in
order to become imbued with divine traits. This
endears them to Almighty, who assures them in
these words, ‘Sa me priyah – He is dear to
Me.’
The
qualities that we have to acquire on the higher
plane of spiritual quest are Self Control,
Renunciation, Tranquility, Vigour, Self-study,
Balanced demeanor, aversion to greed and
fickleness, Absence of the habit of finding fault
with others and a well planned ‘Jnana’ and
‘Yoga’. Let us take the last one first.
This quality brings equilibrium in our Knowledge
and Actions. ‘Jnana’ is academic and
theoretical science and ‘Yoga’ is its
application. Once we create a balance in what we
know and what we do, we rise further up in the
ladder of spirituality. With all the qualities
enumerated in the previous set, we are still
living on the plane of ‘Gunas’ or the
attributes. No doubt we are endowed with the
attribute of light ‘Satva-guna’, and not
those of passion and darkness, ‘Rajoguna,
Tamoguna’ yet our goal has to be to rise to a
plane devoid of all the three attributes. At this
plane we are fully in control of our selves, we
are firm and steadfast, we have no greed nor have
we any habit of finding faults with others. Kabir
has said about this situation in these words, ‘Bura
khojana main gaya, bura mila na koi, jo man khoja
aapno mujh sa bura na koi – I went in search
of a bad person but could not find one. When I
examined my own self I found that no one was as
bad as me’. This gives a clear hint that we should
engage in self-analysis and try to know the self.
For this we must shun greed and fickleness, adopt
a balanced attitude, enjoy with a sense of
renunciation and be full of vigour and
tranquility. ‘Jnana’ or knowledge enables
us to experience the truth of existence or ‘Sat’.
‘Yoga’ on the other hand enables us to
merge with the universal consciousness or ‘Chit’.
Having thus realized the subtle truth, we are
prone to surrender before the Supreme. We become
an embodiment of love and attain supreme bliss, ‘Aananda’,
a position which has no antonym or opposite.
That is the destination every seeker craves for
and endeavours to attain. At this point the seeker
says in the words of Kabir, ‘Jab main tha tab
ve nahin, ab ve hain main nahin, prem gali ati
sankari, ya mein do na samahin – When I was
there, He was not; Now He is there I am not. This
lane of love is too narrow to accommodate two at a
time.’
We
are always advised to realize ourselves. We are
told that our true self is not the body, mind and
the intellect. Our essence is something beyond
these and that is what we need to identify, seek
after and realize. While this stipulation is
completely true, yet we should not under-estimate
the importance of these recognizable items of our
existence. Our body is a vehicle, which has
various senses of knowledge, deeds and perception.
It is through these that we function, act and
react. Our mind is a vehicle of thought. Our heart
is a vehicle of feeling and compassion. Our
intellect is a vehicle of discernment, discretion
and discrimination. It is through these vehicles
that we function and put into practice the
faculties of virtues and qualities, which we are
endowed with. It is because of this fact, perhaps,
that there is a saying in Sanskrit, ‘Shariram-aadyam
khalu dharma-sadhanam – Body is the foundation
stone of executing our duties.’
It
is clear from the foregoing discussion that it is
in the nature of things that we should be
virtuous. Every one of us has an element of all
the three attributes of truth, passion and
darkness. The quality of a person depends upon
which of the three elements is prominent and
predominant in his personality. A person with the
attributes of truth and light predominant in his
nature can be taken as a true human being. Once a
person rises above these attributes of lower plain
and is endowed with the qualities of higher plain,
he can be treated as a divine person. Once he
transcends all the attributes, he realises his
self, his individual consciousness gets merged
with the universal consciousness and he attains a
stature where he is called the son of immortality
or ‘Amritasya Putrah.’
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