Abstract Perception
by
T.N. Dhar 'Kundan'
Perception
and experience are the main sources of knowledge. These are called
‘Pratyaksha’ or the visible source of knowledge and need no ‘Pramana’ or
proof to establish what has been perceived or experienced. Perception is an
abstract feeling. When someone pricks us with a pin and we get pain, we can see
the pin but the pain experienced can only be perceived but not seen and,
therefore, cannot be explained. When someone offers us a fragrant flower and we
get joy, we can see the flower but cannot see the joy experienced and,
therefore, cannot explain it. A simile often given for such occurrences is that
of a candy given to a dumb person. He can see the candy; he can feel the sweet
taste of the candy but cannot describe the sweetness.
Perception of the Divine also is an abstract feeling, which can be
experienced but not explained. Logic, reason and description are in the realm of
mundane and physical life of the human beings. Perception of the Divine, on the
other hand, is in the realm of their spiritual life. It is, therefore, illogical
and unreasonable to measure the spiritual experiences with the physical and
mundane yardsticks. This dichotomy leads to people becoming atheists and
non-believers in the existence of God.
In the Bhagavad
Gita, there is both an audio and video description of the
Divine in his majestic splendour. Although the entire discourse of the Gita
emanates from the refusal of Arjuna to fight, which was his bounden duty, yet
the Lord in his magnanimity dwells on multifarious subjects including the secret
of His existence, His immanence, his omnipresence, omniscience and omnipotence.
No wonder Bhagavaan Gopi Nath has made a very important statement that ‘any
one shloka of the seven hundred and odd shlokas from the Gita can be the
preceptor for a person’. Incidentally the controversy about who his preceptor
was, is, in my view, absolutely uncalled for. In this connection I am reminded
of an old incident. Way back in 1970, when I was in England, a couple of
gentlemen called on me and asked me whether the Indian Christians also believed
that Christ was the son of God and whether they observed Sabbath on Sunday or
Saturday. While I told them that being a Hindu it was difficult for me to answer
their query, I posed a counter question and asked them whether the message of
the Christ was important or his parentage and whether worship was important or
the day when it is performed. They admitted that they had realized the folly of
asking such irrelevant questions. We should also refrain from asking unnecessary
questions about Bhagavaan Ji and concentrate on his message and teachings.
A very interesting feature of the Gita is that the Lord has described
Himself in great detail. He has stated and illustrated that He is the seed of
the creation ‘Beejam mam sarvabhutanam viddhi Partha Sanatanam- VII.10’.
He has made it clear that He is the Creator, the Sustainer and the One in whom
the whole creation subsumes. He has also explained that He pervades the entire
universe and that everything whether animate or inanimate, is His manifestation
only. Later He also demonstrated His glory and Splendour by appearing before His
beloved Arjuna first in His gigantic form and then in His benign human form. The
gigantic form of Shri Krishna made Arjuna awe stricken and spellbound. The
benign form of His mesmerized Him with the result that he was on his knees and
could do nothing but surrender before the Lord. How many of us can be lucky to
see the Lord in His human form? Shri Ramakrishna could converse with the Divine
in His Mother form. Our Bab Bhagavaan was the one who could see and make other
fortunate ones see the Divine in the form of a small girl. Not only was he able
to see her but he was also in a position to feed her and the Mother Goddess in
Her grace accepted these offerings from him. There have been many more people of
a very high spiritual stature who have seen Him in the form of Shiva, Shri
Krishna, Shri Rama or any other shape. Since we are not that exalted spiritually
and since we are mere mortals, our perception of the Divine has to be abstract.
The Bhagavad Gita can come to our help in this perception. It explains the
existence of God in different terms, which are abstract no doubt but perceivable
all the same. For example in Chapter X it says that of the different senses the
Divine is the mind. It has to be noted here that the mind is the subtlest of the
perceiving senses and the most vital centre of perception. And it hastens to add
that in the living beings He is the Consciousness. ‘Indriyanam manashchasmi
bhutanam-asmi chetana - Of the senses I am the mind and among living beings
I am consciousness’. Again the consciousness is a subtle aspect of the living
beings and the universal consciousness binds them all. That is why the Lord
says, ‘Mayi sarvam-idam protam sutre manigana iva - All this is strung
on Me as rows of gems on a string. VII.7’.
We all know that there are five elements, earth, water, fire, air and
ether. The Lord has explained in Chapter VII His existence in these elements in
the following way. ‘I am fragrance in earth, sapidity in water, brilliance in
fire and the sound in sky – ‘Punyo gandhah prithivyam, raso-aham-apsu,
tejashchasmi vibhavasau,shabdah khe’. It will be observed that all these
things are abstract concepts. One can see neither fragrance nor sapidity nor
brilliance nor the sound. In the fifteenth chapter the Lord says that a part of
His takes the form of an individual being in this world, ‘Mamaivansho
jeevaloke jeevabhutah’. This does not mean that the Lord is fragmented in
millions of parts in order to be born in the form of different beings. What it
implies is that a part of His unlimited powers and unrestricted functions is
assigned to the beings to ensure smooth functioning of the cosmic set up. But in
order to perceive Him in the beings He says that He is the very soul and the
life of all beings. ‘Jeevanam sarva bhuteshu - I am the life in all
beings. VII.9’. ‘Aham-aatma Gudakesha sarvabhuta-ashayasthitah - I am
the soul seated in the hearts of all beings. X.20’.
There are a number of other statements wherein the Divine has been
described in subtlest possible ways with the result the perception becomes all
the more undefined and subtle. He is the valour in men, penance of the ascetics,
wisdom of the wise and radiance of the splendid, strength of the strong but
devoid of lust and passion, desire in the righteous and the reason of the
debators. ‘paurusham nrishu, tapah tapasvishu, buddhirbuddhimatam,
tejas-tejaswinam, balam balavatam kama-raga-vivarjitam, dharma-aviruddho
bhuteshu kamo’smi – VII. 10-11’. ‘Vadah pravadatam –
X.32’. Shri Krishna tells us to perceive Him as the eternal time, purifying
wind, Science of self, silence as the great secret, the first letter ‘Aa’,
as also the sacred syllable OM, which is indestructible. All this constitutes
abstract perception as opposed to considering the Divine as the Sun, the ocean,
the Himalaya, the Moon, the thunderbolt, the Ganges et al, all of which are
visible, perceivable and identifiable. But the beauty lies in the abstract
perception, which gives a feel of divinity of the Divine and strengthens the
belief in His existence. ‘Kalah kalayatam, pavanah pavatam, adhyatma-vidya
vidyanam, maunam chaivasmi guhyanam, aksharanam-akaro’smi,
giram-asmi-ekam-aksharam-X.25,30, 31,32,33,38’. All this description gives
us a lead whereby we can perceive the Divine in all that which is abstract,
indefinable, indescribable, immeasurable, and that which cannot be quantified.
We have to perceive Him in our breathing, in our feelings, in our heartbeat, in
the recesses of our innermost selves and derive eternal joy, which itself is the
Divine Himself identified as ‘Aanandah’. This is the message of the Gita,
which the Lord Himself has narrated and demonstrated to the world through the
medium of Arjuna. Lord is the guide and Arjuna represents a well meaning,
intellectually conscious and alert human being who is ever eager to know and,
therefore, questions, argues and debates constantly with cogent reasoning and
logical analysis. So far as the common man is concerned, he is like a Gopi, full
of faith, devotion and dedication. He need not argue or harbour any doubts. He
sees and perceives his Lord all the time in the miracles that happen in his life
and in the mysteries that he encounters. I as a common mortal human being
perceive Him in many forms every day. When I gaze at the vastness of the blue
sky above and the lofty mountain peaks kissing it at the fringe, I see Him. When
I stroll along the sea-beach and look across where the waters and the skyline
meet each other and think of the depth of the ocean I see Him. When I see a
multi-hued rainbow scanning the entire span of the grey sky, I see Him. When I
walk through a beautiful flower garden and observe the artwork on the flower
petals, the variety of colours and the colour scheme, the scent and fragrance,
different in different flowers and the singing bees and dancing butterflies, I
see Him. When I go into the minutest details of the fruits, the arrangement like
that in a pomegranate or in an orange, the pattern like that of the grapes, the
making of the interior and the exterior like that of a coconut, an almond or a
walnut, I visualize the artist behind all this creation and see Him. I am
fascinated by the order, the arrangement and the harmony in the nature. I wonder
at my own body in which I dwell, as the wonder of wonders, the functioning of
its internal organs and external limbs and see Him with a sense of awe,
bewilderment and surprise. This perhaps is the perception best suited to a
common man, however abstract and obscure it might be. This abstract perception
gives meaning to our lives and direction to us to reach our cherished
destination.
Source: Milchar
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