Departing moment, not at peace, normally. (KNOW YOUR DEATH - 12)

Testimony of Utterances at Death 

(Ref - Equation of Happiness, Chapter 6, book by Swami Vijnananand)

Here we are looking at the ‘feelings of mind’ at the moment of departure.

As luck would have it, heroes (important, prominent people) all over the world, in all walks of life mostly have crossed the stygian ferry (journey of death) ailing (with disease, pains). Since the end is seen as unpleasant, it reveals the shaky foundation on which they (the heroes) design the plan of life. Throughout the life, a person is entangled in chain reaction of pleasure and pain. And when this chain finally ends in weeping, then it is a clear indication of our wrong approach towards life.

The last moments of happy, wealthy, healthy and fortunate people offers rare exhortation (advice of recommendations) for the surviving humanity. Some people hold an over optimistic view that happiness runs throughout the straight stream of life and it (happiness) ends peacefully (as a full stop) at the end of life. With an intention of keeping this naked truth alive in readers’ mind, dying utterances and notions of fabulously rich, ambitious politicians, brave, bold, healthy kings, and composed, sober jurists and other prominent persons in diverse fields are recorded.

One may aggressively attack this view and strongly put forward a view: Frequently the departing soul passes away in peaceful state. But as seen from the real experience and also on logical consideration this statement is not true in case of the people if they are leading normal material life of pleasure, displeasure and ambitions.

To some extent the peaceful departing is described in case of saint. The saint people with saintly attitude can leave this mortal world without any commotion (agitation or noisy disturbance). But the fact is that the saint never loved the life in usual sense of the term. Certainly, he has always remained detached throughout his existence on this planet. In fact, he has volunteered to suffer the torment (pains) throughout the course of his life.

Theophrastus (Greek Philosopher) and Descartes (French philosopher and mathematician) support our contention in their dying outbursts.

Theophrastus – “Life holds mere disadvantages than pleasures”

Descartes – “Soul, hour to quit this prison has arrived”.

On other side, we see that imposing, tyrant, oppressor emperors (who had all material means at their command) could not lay their hands on a process by which they could die satisfied. The richness, authority, mighty and ambitious can pay any prize for the satisfaction but it does not yield any results. In this light imperatively notions of the plutocrats (capitalists) wealthy lords, dominant politicians at the time of death should be studied.

Millions of high ranking and elevated heroes have died ailing. Here we have reproduced only representative, characteristic sayings. In a few cases, they are not exact to word, but the substance is authentic.

Dying declaration – What they indicate?

The dying declarations that follow are to be seen in this light. They remind the theory of equal and opposite, cause-effect relationship. No man who craves for happiness in life, in true sense, ever attains happiness. He is always seen concluding his sojourn   (temporary stay in this world i.e. life) facing untold miseries (the death is mostly/always unhappy time).

JUDICIARY 

Melvin W. Fuller, (U. S. Supreme Court Chief Justice): I am very ill.

Hugo Grotius, (Dutch Jurist, Statesman and Scholar): By understanding many things I have accomplished nothing.

Mark Antony (to Cleopatra): You must not pity me in this last turn of fate. You should rather be happy in the remembrance of our love, and in the recollection that of all men I was once the most famous and the most powerful, and, now, at the end, have fallen not dishonorably, a Roman by a Roman vanquished.

George Villiere, Buckingham (2nd Duke of) (letter): To what situation am I now reduced! Is this odious, little hut a suitable lodging for a prince? Is this anxiety of mind becoming the character of a Christian? From my rank I might have expected affluence to wait upon my life: from religion and understanding peace to smile upon my end; instead of which I am afflicted with poverty and haunted by remorse;  despised by my country and, I fear, forsaken by my God. I am forsaken by all my acquaintance, neglected by the friends of my bosom and dependents on my bounty; but no matter! I am not fit to converse with the former and have no abilities to serve the latter. Let me not however be forsaken by the good. Favor me with a visit as soon as possible. I am of opinion this is the last visit I shall ever solicit from you. My distemper is powerful; come and pray for the departing spirit of the poor unhappy Buckingham.

Aurungzebe (A long lived king in Moghul regime in India): Soul of my soul........Now I am leaving. I am pained that you are helpless. But what is the use? Every suffering I have brought upon, every sin to my credit, every mistake committed by me, I take the consequence with me. It is curious I had nothing when I took birth but I, at the hour of departure, have collected lot of sin. Now only God is before me......for my sin unimaginable afflictions await me. I am acutely being tortured.

Babar (first of the Moghul Kings in India by the side of his son Humayun who was sick he prayed): God! A living being is bartered for another: I surrender myself to save Humayun.

Julius Caesar: (To his assassin, among whom was Brutus, his one time friend): Thou, too, Brutus, my son!

Howard Catherine: (Henry VIII s 6fth queen - sent to gallows for adultery): I die a Queen, but I would rather die the wife of Culpeter........God have mercy on my soul. Good people, I beg you pray for me.

Sophia Charlotte: (wife of George III.) An attendant uttered inadvertently that her suffering was great and that post life will be more comfortable. Still conscious, Sophia gave out “Very True”.

Henry II: Shame, shame on a conquered king.

Louis XVI: People, I die guilt-free. Messieurs, I am innocent of all the accusations, I am made liable for. I crave that blood may cement the happy lot of the French people!

Napoleon: France! ...... Army! ..... Head of the army! ..Josephine!

Nero: (To a guard looking after his wounds) Why so late! Is this the way of a loyal servant?

POLITICIANS

Dt Robert Ley (under trial as war criminal; he committed suicide.) Farewell, I can’t stand this shame any longer. Physically nothing is lacking; the food is good; it is warm in my cell; The Americans are correct and partially friendly. Spiritually, I have reading matter and write whatever I want. I receive paper and pencil. They do care more for my health than is necessary, and I may smoke and receive tobacco and coffee. I may walk at least twenty minutes every day. Up to this point everything is in order, but the fact that I should be e criminal-that is what I can’t stand.

FrankIin D. Roosevelt: I have a terrific headache!

Mahatma Gandhi: (being assassinated) Oh God (He Ram).

Here are some more such dying words from other references.

http://www.familylife.com/articles/topics/life-issues/challenges/death-and-dying/famous-last-words

Two themes are continually repeated and contrasted by those who are near to death's door. "Hopelessness," ominous and depressing, whispers of a feared fate. "Hopefulness" gleefully shouts its confident message—"This isn't it! Death is not the end—IT'S THE BEGINNING!"

Winston Churchill, the man whose vision and battle cry was to "never give up," said on his deathbed, "I am convinced that there is no hope."

Thomas Paine, the great writer, has these final words attributed to him—"I would give worlds, if I had them, if The Age of Reason had never been published. O Lord, help me! Christ, help me! Stay with me! It is hell to be left alone!"

"Bring down the curtain—the farce is over." -French philosopher and comic, Francois Rabelais, who died in 1553.

"Our God is the God from whom cometh salvation. God is the Lord by whom we escape death." -Martin Luther.

"I am abandoned by God and man! I shall go to hell! O Christ, O Jesus Christ!" -Voltaire.

Ref - http://www.ranker.com/list/dying-words-last-words-spoken-by-famous-people-at-death/notable-quotables

O. Henry - "Turn up the lights, I don't want to go home in the dark." (William Sidney Porter) -  writer William Sydney Porter, known by his pen name O. Henry, was an American writer. O. Henry's short stories are known for their wit, wordplay, warm characterization, and surprise endings.

George Washington, US President - "It is well, I die hard, but I am not afraid to go." George Washington was the first President of the United States, the Commander-in-Chief of the Continental Army during the American Revolutionary War, and one of the Founding Fathers of the United States.

Thomas Alva Edison - "It is very beautiful over there." Thomas Alva Edison was an American inventor and businessman. He developed many devices that greatly influenced life around the world, including the phonograph, the motion picture camera, and a long-lasting, practical electric light bulb.

Edgar Allan Poe, writer - “Lord help my poor soul.” Edgar Allan Poe was an American author, poet, editor, and literary critic, considered part of the American Romantic Movement. Best known for his tales of mystery and the macabre.

Leonardo da Vinci, artist - "I have offended God and mankind because my work didn't reach the quality it should have.” Leonardo di ser Piero da Vinci was an Italian polymath, painter, sculptor, architect, musician, mathematician, engineer, inventor, anatomist, geologist, cartographer, botanist, and writer.

Theodore Roosevelt, US President - "Put out the light."

Theodore "T.R." Roosevelt Jr. was an American politician, author, naturalist, soldier, explorer, and historian who served as the 26th President of the United States.

George Bernard Shaw, playwright - Sister, you're trying to keep me alive as an old curiosity, but I'm done, I'm finished, I'm going to die."

George Bernard Shaw was an Irish playwright and a co-founder of the London School of Economics

Benjamin Franklin, statesman - A dying man can do nothing easy."

Benjamin Franklin FRS was one of the Founding Fathers of the United States. A renowned polymath, Franklin was a leading author, printer, political theorist, politician, postmaster, scientist, inventor, civic activist, statesman, and diplomat.

Elizabeth I, Queen of England – “All my possessions for a moment of time.” Elizabeth I was Queen of England and Ireland from 17 November 1558 until her death.

Charles Darwin - "I am not the least afraid to die."

Charles Robert Darwin, FRS was an English naturalist and geologist, best known for his contributions to evolutionary theory.

Gaius Julius Caesar, Roman Emperor - "Et tu, Brute?" Gaius Julius Caesar was a Roman general, statesman, Consul, and notable author of Latin prose.

Charles II, King of England and Scotland - "Don't let poor Nelly (his mistress, Nell Gwynne) starve." Charles II was King of the three kingdoms of England, Scotland, and Ireland. Charles II's father, Charles I, was executed at Whitehall on 30 January 1649, at the climax of the English Civil War.

Franklin Delano Roosevelt, US President - "I have a terrific headache."

Franklin Delano Roosevelt, commonly known by his initials FDR, was an American statesman and political leader who served as the 32nd President of the United States.

Wolfgang Amadeus Mozart – “The taste of death is upon my lips. I feel something that is not of this earth." baptised as Johannes Chrysostomus Wolfgangus Theophilus Mozart, was a prolific and influential composer of the Classical era. Mozart showed prodigious ability from his earliest childhood.

Steven Paul Jobs -  “Oh wow. Oh wow. Oh wow." Jobs was an American entrepreneur, marketer, and inventor, who was the cofounder, chairman, and CEO of Apple Inc.
.

It is revealed that most of the so called successful people do not depart the life with tranquility. Some or the other desire is left unfulfilled. What is true for these people is also true for other lay persons.

Please note that we are assessing the status of mind at the departing moment in life at the time of death in order to examine what possibly can happen after death.

As the law says – “Energy cannot be created nor can be destroyed”.

At the death, the body remains while the life force (spirit/mind/some sort of energy) departs from the body. This departed energy existence, though not detectable to the present knowledge of science, cannot be denied. The question we are discussing is what happens to this departed energy. As seen commonly, the departing mind has some sort of desire which is left unfulfilled at the departing moment.

The future course this mind would follow is the possible outcome of this status at the death moment. In order to see the most common possible status, we have seen the ending moments of some of the prominent lives in different times.

In the last article in this series we shall try to see the logical outcome and the possibilities of the situation of existence after death.

Vijay R. Joshi

Which Desires Lead our Life. (KNOW YOUR DEATH - 11)

How human karma is motivated / initiated.

We have seen in a separate article the concept of Sreyas and Preyas. Here we shall try to see the hierarchy of the needs (desires) as felt normally by the human being. Here we refer to the well-known “Maslow Theory of the hierarchy of needs”.

Hierarchy of needs/desires.

Maslow stated that people are motivated to achieve certain needs. When one need is fulfilled a person seeks to fulfill the next one, and so on. It is quite true that man lives by bread alone — when there is no bread. But what happens to man’s desires when there is plenty of bread and when his belly is chronically filled? At once; other (and “higher”) needs emerge and these, rather than physiological hungers, dominate the organism. And when these in turn are satisfied, again new (and still “higher”) needs emerge and so on. This is what we mean by saying that the basic human needs are organized into a hierarchy of relative prepotency. Maslow stated that people are motivated to achieve certain needs. When one need is fulfilled a person seeks to full fill the next one, and so on.

1. Biological and Physiological needs -air, food, drink, shelter, warmth, sex, sleep etc.

2. Safety needs - protection from ailments, security, order, law, limits, stability, etc.

3. Social Needs - Belongingness and Love, - work group, family, affection, relationships, etc.

4. Esteem needs - self-esteem, achievement, mastery, independence, status, dominance, prestige, managerial responsibility, etc.

5. Cognitive needs - knowledge, meaning, etc.

6. Aesthetic needs - appreciation and search for beauty, balance, form, etc.

7. Self-Actualization needs - realizing personal potential, self-fulfillment, seeking personal growth and peak experiences.

8. Transcendence needs - helping others to achieve self-actualization.

Please note that it start from the need of the body initially then go to the needs of the mind, elevated mind toward the journey to the status of “Soul”.

Although we are all, theoretically, capable of self-actualizing, most of us will not do so, or only to a limited degree. Maslow (1970) estimated that only two percent of people will reach the state of self-actualization. Which in reality is much, much in lesser proportion.

Holy Gita.

In contrast to Maslow Gita prescribes self-control in a different manner

The self-controlled person, moving among objects, with his senses free from attachment and malevolence (hatred) and desires brought under his own control, attains tranquillity.

A disciplined person, enjoying sense objects with senses that are under control and free from attachments and aversions, attains tranquility.  Peace and happiness is achieved, not by sense gratification, but by sense control. (Gita 2/64)

We have also seen the concepts of Karma, Vikarma  and Akarma in a separate article. Gita also states that though to reach the self-realization state is the highest objective of life very rarely this is met. So in all probability, to attain the total stage of desire-lessness though ideal for highest mind evolution, very few people would be able to reach.

“One in thousand men try to become,

Learned is the knowledge of perfection,

And only one of those learned men,

Really know me (concept of God)  in reality”.                       Gita chapter 7, verse 3.

“After several births, this wise man,

Realizing that everything is the universal godhead,

Reaches me and such a person is rare indeed”.                   Gita chapter 7,verse19.  

Who would lead to Bliss, who leads to re-birth ?

Gita answers this in chapter 8, verses 23, 24, 25.

 Oh Arjuna, please hear from me,

About that period of times in which,

Yogis who depart, return or not return?

Those who die in the light caused by fire,

During day time, during the waxing period of moon,

During northern solstice and are the devotees of Brahmam,

Would eventually attain the Brahmam.

Those who die when there is smoke,

Or during night, during the waning phase of moon,

And during the southern solstice and are,

Well versed in yoga, attain the moon,

And return back to earth.

To explain this in common language Saint Vinoba Bhave says :-

When the hands perform act of service till last breath, when the full moon of Bhavana shines brightly, mind’s sky is free from desire, and the intellect is free and keen – when a man dies in this state, we may presume that he has merged with God. In order to make such auspicious ending, one must watch day and night and wage skilful war. Not even for an instant, should an evil tendency be permitted to enter the mind. And in order to gain strength necessary for this, one should remember His name and meditate on is Truth. (Vinobaji in “Gita Pravachan”).

But if the life departing mind would carry with it some or other un-fulfilled desire, possibility of re-birth looms large.

We shall review in the next article the desires in some of the so-called great people’s mind at the moment of death. The last desire naturally leads to the further journey and destination in the after death stage.

Vijay R. Joshi.

The Key to Karmyoga. (KNOW YOUR DEATH - 10)

 Karma, Vikarma, Akarma.

While we are looking at various ways and means to lead life, this article examines the nature and quality of the Karma. Please remember this review is in order to understand the status of the mind while it departs from the body at the moment of death.

Bhagwat Gita analyzes and provides guidance on all the problems of the human life. How to progress our karma from the materialistic level to spiritual level, while doing all our due duties of life, is rationally explained in the Gita. In chapter four, the art of “self-realization through the Karma” is explained. The terms used are “Karma, Vikarma and Akarma”.

Saint Vinoba Bhave in his discourse has lucidly explained these concepts.

Karma Needs Vikarma To Complement it.

We discussed the yoga of desire-less action. It is impossible to attain desire-less-ness if we give up Swadharma (the duty-activities) and embrace the dharma which is not ours (par-dharma).

It is a trader’s swadharma to sell indigenous goods. But when he gives it up and starts selling foreign goods imported from distant lands, his motive is nothing but to earn more profit. How can such work be free from desire? Pursuit of swadharma is therefore indispensable for desire-less work. But swadharma could also be pursued with an eye on the gains.

Take the case of non-violence. Violence is taboo for a votary of non-violence; but he could be outwardly nonviolent while being steeped in violence inwardly. For, violence is an attribute of the mind. The mind would not be non-violent merely by giving up outward violence. A sword in hand is a sure sign of a violent mind; but one does not become non-violent merely by throwing the sword away. The same is true about swadharma also. To have desire-less-ness, one must definitely avoid dharma which is not one’s own; but that is only the first step towards desire-less-ness. It is not sufficient for attainment of that goal.

Desire-less-ness is a state of the mind. Pursuit of swadharma is necessary but not sufficient for acquiring that state. Other means must also be used towards this end.

To light a lamp, oil and wick are necessary but not sufficient. It is also necessary to have a flame. Darkness disappears only when we light a flame. How to light a flame? For this one must purify one’s mind. The mind should be thoroughly cleansed through intense self-examination. The Lord Krishna has given this important advice at the end of the Third Chapter of Gita. The Fourth Chapter has its genesis in this advice.

The Gita uses the word 'karma' (action) in the sense of swadharma. We eat, drink, and sleep. These are all actions. But these are not the actions that the Gita refers to when it talks of karma. Karma refers to the performance of swadharma. But in order to attain desire-less-ness through such karma, an important aid is necessary. One must overcome desire, attachment and anger. One cannot have desire-less-ness unless and until the mind has become pure and calm like the waters of the Ganga.

The actions necessary for the purification of mind are called 'vikarma' by the Gita. Karma, Vikarma and Akarma—these three terms are important in the Fourth Chapter of Gita. Karma means the outward actions done in the pursuit of swadharma. Vikarma means total involvement of the mind therein.

We may bow to somebody, but that outward action is meaningless without inner humility in the mind. There should be unity between the inner and the outer. I may worship the image of the Lord; but that act is worthless if it is not accompanied with devotion. In the absence of devotion, the idol will just be a piece of stone and so shall I; and the worship will only mean that a stone is facing a stone! Desire-less, selfless Karmayoga is attained only when outward actions are complemented with the inward action of the purification of mind.

In the term 'desire-less action', the adjective 'desire-less' is more important than the word ‘action’.

Those engaged in social service today are certainly pursuing their swadharma. When people are poor and destitute, it is a natural duty to serve them and make them happy. But all social workers cannot, therefore, be called karmayogis. Social service without pure motives in the heart of the workers could have disastrous results. Such a social service can generate in equal measure the vanity, hatred, envy and selfishness that we generate when we serve our families exclusively. This is clearly evident in the world of social work today.

Karma + Vikarma = Akarma.

The mind should be fully in tune with and involved in work. 'Vikarma' is the word that the Gita uses for this involvement and application of the mind in work. 'Vikarma' means the special karma which varies with the needs of each individual mind. Only when we perform this special karma, only when the mind is in tune with the outward action, will the flame of desire-less-ness be lighted. Desire-less-ness is gradually developed when karma and vikarma come together.

The body and the mind are distinct entities; so the means to be employed for their growth are bound to be different. The goal is reached when they are in tune with each other. To achieve harmony between them, the authors of the scriptures have prescribed a two-fold path.

In Bhakti-yoga (the yoga of devotion) they have prescribed penance and austerities without and Japa within. If the Japa within does not accompany outer forms of penance like fasting, the latter would be in vain. One should always reflect on why one is doing penance; the motive, the spirit should always be alive in the mind like a burning flame. The word 'Upavas' (fasting) etymologically means 'to dwell close to God'. In order that our mind and heart may dwell close to God, sensual pleasures are to be abjured. But if we give up such pleasures and do not think of God, of what value is the physical act of fasting? If, instead of thinking of God, we think of things to eat and drink while fasting, that 'fast’ would be worse than a feast! In fact, there is nothing more dangerous than thinking about sensual pleasures.

Tantra (technique, means) must be accompanied by mantra (pondering over, meditation). Tantra in itself is not important; and mantra without action has no value. Only when the hands are engaged in service and there is spirit of service in the heart can true service be rendered.

Performance of swadharma will be a dreary affair without the warmth of feelings in the heart. It would not then blossom forth and bear the fruit of desire-less-ness.

Suppose we undertake the work of nursing the sick. If there is no compassion in the heart, it would be a burdensome drudgery for us. The patients too will find the service to be a burdensome obligation. If the mind is not absorbed in it, such service will boost the ego. Expectations will then arise in the mind: "I am helping them today; tomorrow they should help me. They should praise me. People should admire me." Or else, we may get fed up and complain that the patient is peevish and irritable even though we are taking so much care of him. Sick men are usually in a depressed and irritable mood. If the spirit of service is lacking, we would get tired of nursing them.

If the mind is in tune with the work, the work is transformed into something unique. When vikarma joins karma, desire-less-ness comes into being. When a spark touches the gunpowder, it explodes. Karma is like the gunpowder. It works wonders when the flame of vikarma ignites it. Karma in itself is inert and lifeless; it is the spark of vikarma that makes it indescribably powerful. We may keep a packet of gunpowder in our pockets or handle it with impunity; but when ignited, it would blow up the body into pieces. The infinite power in swadharma is likewise dormant. Combine it with vikarma, and then see what transformation it can bring about! The resultant explosion would reduce to ashes ego, desires, passions and anger, and then supreme wisdom will be attained.

Action is in the nature of kindling, burning of which results into knowledge. When you ignite a log of wood, it turns into burning coal. How different is the fire from the log! But it is, after all, the log which has undergone this transformation. When vikarma is united with karma, karma attains a divine radiance.

A mother’s action of caressing her child is apparently insignificant; but who can describe the upsurge of emotions it gives rise to in the hearts of both the mother and the child? It would be utterly nonsensical if one were to say that such emotions would result if a hand of such weight and such softness is moved up and down such a back. Yes, the action is insignificant; but the mother has put her whole heart into it, and it is this vikarma that causes unprecedented joy.

There is an incident described in the Ramcharitmanas (the Ramayana written by saint Tulsidas). The vanaras (monkies) had come wounded and bleeding after a battle with the demons. They were in great pains. Lord Rama just looked at them with love, and all their pain vanished. It would be ridiculous if someone else were to try to bring about such a result by looking at them in an outwardly similar way.

Vikarma, combined with karma, results in a powerful explosion of energy, and then akarma is produced. A big log of wood, when burnt, turns into just a handful of harmless ash. In the same way karma, ignited by vikarma, ends up in producing akarma. Is there any relation between the properties of wood and that of the ash? Absolutely none. You can collect the ash in your hands and merrily smear it all over your body without harm. But there is no doubt that the ash has come out of the burning of that log of wood.

When vikarma is united with karma, akarma results. What does it mean? It means that one does not then have the feeling of having done anything. Action does not weigh on the mind of the actor. We act, but still we are not the doers. As the Gita says, you are not the slayer even if you slay somebody. A mother may give a thrashing to her child, but the child will still turn to her for solace. He would not do so if you thrash him. It is so because the mother's heart is pure. Her action is totally devoid of any self-interest.

Vikarma, or the purity of mind, erases the 'action-ness' of the action. Infused with the inner vikarma, Lord Rama’s action of looking at the vanaras became a sheer outpouring of love that acted as a balm (curing medicine) on their wounds. But it did not tire Rama a bit. Action performed with pure heart is free from any attachment. There is, therefore, no question of any sin nor merit remaining as a residue after that action is over.

But if karma is coupled with vikarma, any amount of action does not tire. The mind remains calm, peaceful and radiant. When vikarma is poured into karma, it becomes akarma. It is as if karma is erased after it is over.

Art of Akarma Should Be Learnt From the Saints

How does karma become akarma? From whom can we learn this art? From the saints, of course. The Lord says at the end of this Chapter, "Go to the saints and learn from them." Language fails in describing how karma is transformed into akarma. To gain an understanding of this, one has to sit at the feet of the saints.

The Lord is described as ‘शांताकारं भुजगशयनम्’ —He is fully at peace even though He is lying on the thousand-hooded cobra (Shesha). The saints too do hundreds of actions, but do not allow even a little ripple of commotion to arise in the still waters of their minds. This remarkable thing can never be understood unless the lives of saints are observed from close quarters

*(These discourses on Gita were given by Vinobaji to the co-prisoners who were jailed as freedom fighters in the India’s struggle with British rulers YEAR ....)

My comments: As the intelligence will progress from materialistic to spiritual motives the Karma will progress to the height of Akarma. At this desire-less state, the departing moment at death would be of perfect bliss and then no re-birth possibility would exist.

Vijay R. Joshi.

Five layered existence of human being (KNOW YOUR DEATH -9)

“Pancha Kosha Viveka"

It is very important to answer the question “Who am I?’ (को हम?).

The answer to this question decides the level of self-realization. The human efforts then take the shape leading to the formation of the karma-chakra. The destiny at the departing moment in life has bearing to this level of realization. This concept is illustrated with “Pancha Kosha Viveka”.

Let us understand the concept of “Pancha Kosha Viveka”

Pancha Kosha Viveka (पंच कोष विवेक)

In India there is vast literature where human being is described in great detail in different religions of Indian origin and for the present situation the most suitable model of human being can be taken from “Taittiriya upnishad” under the title “Pancha Kosha Viveka” or “five layered existence of human being”. According to this model; human beings are not just body-mind but a complex of five layers which can be explained rationally.

Physical body or Annamaya kosha

It is made up of matter or food and it needs air, water and food for maintenance of body. But any type or amount of just food cannot make a dead body alive and body alone (without life energy) is useless.

Life-energy body or Pranamaya kosha-

As heart start beating body becomes use full. Heart is the seat of life energy or Prana. A person is considered alive till its heart is beating. But even body with beating heart is of no value if person remains still and such person is considered in coma and a comatose forever is as use full as dead person.

Mental body or Manomaya kosha –

A comatose (affected with coma) becomes useful as it start responding to the surroundings.    A person responds only when he has desire. Mind or Mana is the seat of desire and desires stimulate a person to act. Strong desire stimulate strongly. But if a normal person suddenly starts abusing and beating and killing people without reason and could not be controlled by any measure can such person be considered normal and can such person be kept free in society? Therefore a person with uncontrolled desire is harmful for the society therefore useless for the society.

Wisdom body or Vijnanamaya kosha –

A person with the power to think and decide what is right and what is wrong is considered a normal person. A person with high level of reasoning power is considered a wise person and a person with the highest level of reasoning power is considered the wisest and most useful for the society.

But what is the use of wisdom or the power to discriminate? Ultimately we discriminate everything on the basis of happiness.

The bliss body or Anandamaya kosha –

Desire of Ananda or happiness is the cause of everything in the world. Our soul which is the basis of our being is in search of the highest level of happiness. It keeps on indulging here, there and everywhere for happiness.

Happiness is the center of all the human activity. One can reach to ideal, logical, satisfying and absolute answer only by keeping happiness at the top.  

Einstein’s field theory considers the universe is united through field energy. As part of universe, a human mind has also to transcend the awareness beyond self and expand it to the beings in all the universe. This could be considered as the highest stage of the evolution of mind. The concept of human happiness should not restrict to self but should expand to the whole humanity.

Here (at the stage of awareness of the Ananandmaya kosha), human being unifies with the universal energy. That is considered as the state of highest happiness. Since at this stage there is nothing further to achieve, the state of desire-less-ness is achieved. Due to such a state of mind at the departing moment of life, there is no possibility of the re-birth.

Vijay R. Joshi.

Levels of Intelligence. (KNOW YOUR DEATH - 8)

Rational intelligence / Emotional intelligence / Spiritual intelligence.

We have seen the importance of the role of the intellect at each moment which shapes the destiny. We have also seen the importance of watching this in order to improve the karma-chakra. Here we shall see the broad categories of the intelligence and their outcome in the human life.

Rational intelligence.Emotional Intelligence and
Spiritual Intelligence.

(Ref, Article in TOI on interview with Brhma Kumari Shivani)

What does spiritual intelligence mean?

In order to understand spiritual intelligence it is useful to first be clear what we mean when we use these two words.

Being Spiritual:  To be 'spiritual' is to think, act and interact from an awareness of self as spirit not form, soul not body. Most of us are taught to believe we are our physical forms, and so we identify with our body or the labels we give to our bodies such as nationality, race, gender, profession etc. This wrong sense of self is what creates all fear, anger and sadness in life. From a spiritual point of view these emotions are always the result of ego (misidentification), which then blocks access to your true spiritual nature which is peaceful, loving and joyful.

Having intelligence:  Intelligence is to use what you know in the right way at the right time in the right place with the right intention. For example if you 'know' yourself as a spiritual being you will also 'know' that you do not own or possess anything. When something in your life is damaged or lost, it does not affect you in any way – you are able to use your spiritual power to accept and move on. If someone praises the clothes you wear, or insults you in any way or comments negatively about your looks, you are NOT affected because you ‘know’ that your real beauty lies within your character, within your nature, which no one can ever take away. In that moment you draw on the inner power of that knowledge and use it to remain stable in the face of others negativity. In effect you are drawing on your spiritual strength which is only released when you know who and what you are, and then using that strength in the right way, in the right place at the right time.

Spirituality is the knowledge of yourself as spirit/soul, and the understanding of your highest spiritual qualities and attributes, which are love, peace, purity and bliss. Spiritual Intelligence is the expression of these innate spiritual qualities through your thoughts, attitudes and behaviors. Being spiritual means the ego has dissolved, virtue has been restored to character and spiritual values connect your inner and outer worlds (thought to action). It is the ability to see every other human being as soul/spirit, and thereby transcend all the false identities of race, color, gender, nationality, profession and religion. It is in this awareness that we are then able to recognize and connect with the Supreme Power.

When you realize who you really are you will be at peace with yourself not only because peace is your true and original nature but there is no longer any inner division and therefore conflict between the many identities that you had previously created (gender / nationality / profession / possessions etc.)

When you realize who you really are you are at peace with others. You no longer have to defend or protect any false image of yourself, so you no longer perceive anyone else as a threat to those images.

When you realize who you truly are you are at peace with the world because you will contain the world instead of it containing you. Whereas before you allowed the world to impose itself on you and shape your perceptions and feelings according to your particular sense of identity, now your self-perception is stabilized in the correct identity. In a sense you shape the world as you bring it into your consciousness.

Spiritual intelligence expands your capacity to understand others at the deepest level. Spiritual understanding allows you to discern both the ‘true cause’ of behavior without judgement, and serve the ‘true needs’ of others until they themselves learn to meet their own needs.

This capacity is developed by first learning to free yourself from attachment and neediness and being able to meet our own inner needs. Attachment and neediness are the opposite of being spiritually intelligent.

Personal Life:  Spiritual intelligence frees you from neediness and clinginess in your personal relationships. When you realize you already have within you what you seek from others (love, happiness, peace) you are then free to act and interact without any ‘agenda’. In effect, you act from an authenticity that desires nothing of another, but serves only to give. Paradoxically this frees both parties to ‘be themselves’, which is the deepest foundation for any open, healthy and harmonious relationship built on the twin spiritual values of trust and respect.

Does emotional intelligence affect spiritual intelligence in any way?

Being able to recognize, understand and respond to the emotions of others require a level of emotional literacy that can only be developed by learning to recognize one’s own feelings and emotions (self-awareness again). This falls squarely in the arena of emotional intelligence.

However there is another layer below, which is the cause of the emotions. We tend to learn that the cause of our feelings and emotions are external events and other people’s actions. But they are not. All emotions are caused by the self. Seeing the original cause, and understanding what it means, is the territory of spiritual intelligence.

Rational intelligence manages facts and information, using logic and analysis to make decisions. Emotional intelligence is necessary to understand and control one’s emotions and feelings, while being sensitive to the feelings of others. Spiritual intelligence, on the other hand, is necessary –

 * To find and use the deepest inner resources from which comes the capacity to care and the power to tolerate and adapt

 * To develop a clear and stable sense of identity as an individual in the context of relationships

 * To identify and align personal values with a clear sense of purpose

 * To live those values without compromise and thereby demonstrate integrity by example.

Most of us have learned to be motivated by extrinsic or external factors while a few have discovered that the deepest motivators are intrinsic. We can consciously use our values to motivate us. We can use our thoughts to motivate us, and we can even use memories of yesterday to motivate us today.

However the deepest motivator for any human being is a clear sense of meaning and purpose. This can only arise when we know who we are, where we are and what we have at the deepest level. This is where emotional intelligence flows into spiritual intelligence. Only in this state of self-awareness are we able to discern the true meaning of things/ events/ circumstances and only then are we able to see our purpose.

What are the key methods to learn and develop Spiritual Intelligence?

There are certain methods to unlearn the illusions and misperceptions which stop you seeing who you are and being true to yourself. The more these methods are practiced the faster the realization and the deeper the development of the spiritual intelligence.

* Meditation:  Meditation is the cultivation of self-awareness. In the meditative process you learn about yourself. Meditation will also help you restore the ability to control your thoughts and feelings, sharpen your ability to discern truth from illusion, and thereby make more intelligent choices.

* Detached Observation:  This is the ability to disengage from the world of action and interaction outside yourself, and to disengage from the world of thoughts and feelings within your consciousness. It is not avoidance of either world, but a way to see more clearly and therefore understand more deeply what is actually happening. This practice is also essential in order not to ‘waste’ energy at mental and emotional levels, where much of your tiredness has its origins.

 * Reflection:  This involves taking time out on a daily basis to review and re-assess past experiences of the interactions with others. This allows the self/soul to build awareness of the connection between inner world of thoughts and feelings and the outer world of action and the consequences of those actions.

 * Connecting:  There is a higher source of spiritual power and it is possible to connect with that source and empower oneself. This accelerates the developmental process increasing both the depth and breadth of your spiritual intelligence. Energy absorbed from the Supreme Source is essential to clearing the inner clutter and to focus your consciousness.

 * Practice:  New learning, new insights, new realizations are only theories and have no power to change your life unless they are brought into action, allowed to shape new behaviors, and then perfected in the process of expression. Practical action is essential to sustaining the momentum of developing spiritual intelligence.

* Seeing:  Spiritual vision is learning to see only the best in others and by doing so empowering others to develop the best in themselves. From a spiritual point of view seeing is creating – how you see the ‘other’ is how you will create the other within you, which will be both a reflection of how you see yourself at that moment and the quality of the energy you will then give to them.

Is a spiritual quest distinct from a quest for God? And is spirituality a search for our peace or truth of our own selves, rather than for a God, within or without?

Spirituality is a personal experience. For me spirituality begins with deep connection with God. For most of us God is a concept and it is not possible to develop a relationship with a concept.

When we recognize and understand Him as He is, we then develop a direct and dynamic relationship with him. It is this relationship which empowers me to bring out my core values of purity, love and peace. It is like a child who experiences what is love, care, protection only because of his relationship with the parent. A child who is not connected to the parent is unable to experience those feelings even though they are his own values. For me, I was able to recognize and experience my own inner beauty only when I got into a relationship with Him.

It is simple to have the knowledge and understanding of the self as a conceit being, but to experience soul consciousness; I am able to experience it only because of my relationship with God. For me spirituality is not a search for God, but I am spiritual, i.e. a practical embodiment of love and peace only when I am connected to Him. Therefore it is not a search for God, but Spirituality is when the search is over and the relationship has begun. I cannot get connected to someone, leave alone experience a direct relationship if I am still looking for them. Spirituality is charging of the battery (soul), but for that I need to be connected to the Power House - God.

My comments: It is obvious from the above guidance by B.K. Shivani; that while one leads own life, he has to endeavour to progress towards acquiring the spiritual intelligence.

 Vijay R. Joshi.