4 Spirituality Studies 9-2 Fall 2023 What is the starting point of Bhagavan’s teachings? Is it a distinction between the unnatural state and the natural state of man? Could you possibly give an argument for the “advantages” of the natural state over the unnatural state that the sceptics might consider? There are various starting points from which we can begin to explain his teachings, but each of them approaches the subject primarily from one of three angles, namely: Sat (Sa. “existence”, “being” or “reality”), what actually exists, what actually are we, are we what we now seem to be or are we actually something else, and what is the distinction between what actually exists (and is therefore real) and what merely seems to exist (and is therefore unreal); Cit (Sa. “awareness”, “consciousness” or “knowledge”), what is aware, how can we be aware of ourself as we actually are, what is real awareness, what is its nature, what is the distinction between transitive awareness (awareness of objects or phenomena) and intransitive awareness (pure awareness, awareness that is just aware without being aware of anything other than itself), what knowledge is correct or real and what knowledge is incorrect or illusory; and Ānanda (Sa. “happiness”, “joy” or “satisfaction”), what is real happiness, where can it be found, can it be found in anything other than ourself or in ourself alone, why do we all love to be happy, why are happiness and love always inextricably linked, is it possible for us to experience permanent and unlimited happiness, and if so how? All these questions are of central concern in his teachings, so each of them would be a good starting point. However, though all these questions will be of concern to anyone who thinks deeply, some of them may not be of concern to the majority of people, but the one thing that does concern all of us is happiness. Whatever we may desire, want or like, we desire it, want it or like it because we believe it will give us happiness or satisfaction. Therefore, since we all like to be happy, Bhagavan generally chose this as the most appropriate and appealing starting point of his teachings, and hence in the first paragraph of his prose treatise Nāṉ Ār? (Eng. Who am I?) he wrote [1]: Since all sentient beings like to be always happy without what is called misery, since for everyone the greatest love is only for oneself, and since happiness alone is the cause for love, to obtain that happiness, which is one’s own nature, which one experiences daily in sleep [note: meaning dreamless sleep], which is devoid of mind, oneself knowing oneself is necessary. For that, jñāna-vicāra [note: awareness-investigation] called ‘who am I’ alone is the principal means. Regarding your second question, namely whether the starting point of Bhagavan’s teachings is a distinction between the unnatural state and the natural state of man, I would not generally begin to explain his teachings in quite these terms, but since you have asked in these terms I will reply accordingly. When Bhagavan says in the above passage that it is necessary for oneself to know oneself, that implies that in our present state, in which we are still seeking happiness as if it were something other than ourself, we do not know ourself as we actually are, so what is it that prevents us being aware of ourself as we actually are? At present we are aware of ourself as if we were a person, a bundle consisting of “five sheaths” (Sa. pañca-kōśa), namely a physical body, the life that animates it, and the mind, intellect and will that seem to function within it. Being aware of ourself as the one infinite, indivisible and immutable existence (Sa. Sat), awareness (Sa. Cit) and happiness (Sa. Ānanda) that we actually are is our natural state, whereas being aware of ourself as this bundle of “five sheaths” is an unnatural state for us, one in which we are constantly dissatisfied, because so long as we remain in it we are thereby seemingly separated from the infinite happiness and satisfaction that is our own real nature and that we are therefore constantly craving. Regarding an argument that sceptics may consider, the focal point of Bhagavan’s teachings is “self-investigation” (Sa. ātma-vicāra), and questions are the starting point of any
RkJQdWJsaXNoZXIy MjkyNzgx