Neuro-cognitive scientists clearly state that what we communicate as
what we have seen, heard or sensed is only a perception of the reality and not
the reality itself. In other words, the brain assimilates all the inputs and
processes them in different places of its architecture and then makes a meaning
out of it and communicates it as what is seen or heard. Thus, what we receive
and communicate is only what the brain tells us about the reality and not the
reality itself. The perceptions of the individual are limited by the sense
objects and their interpretation by the brain. However, both the ability of the
brain as well the expanse of knowledge of what could be perceived is limitless.
Therefore, the real learning of the individual is infinitesimal as compared to
the infinite capacity of the consciousness of the individual. Creating a perception of time-space, the mind
sees all objects as external. This is indeed a delusion and this delusion
creates the concept of pain and pleasure; happiness or sorrow.
The wisdom, therefore, lies in getting out of the delusion and trying
to understand the unity of existence, which alone can eliminate the idea of
pain or pleasure, and render the real happiness. Throwing light on this most
desirable aspect of human pursuits, Isa Upanishad says:
यस्तु सर्वाणि भूतानि
आत्मन्येवानुपश्यति।
सर्वभूतेषु चात्मानं ततो
न विजुगुप्सते ॥
Meaning “The wise man who realizes all beings as not distinct from his
own self, and his own self as the self of all beings, does not, by virtue of
that perception, hate anyone.”
Further, it adds:
यस्मिन् सर्वाणि भूतानि
आत्मैवाभूद् विजानतः।
तत्र को मोहः कः शोक
एकत्वमनुपश्यतः ॥
Meaning: “What delusion, what sorrow can there be for that wise man,
who realizes the unity of all existence by perceiving all beings as his own
self?”
Happiness, is indeed, attaining this state where one is free from
delusion and is able to accept everything as his own. He finds the reflection
of the macrocosm in each microcosm and vice versa. This absence of duality is
indeed the realization of happiness – which transcends that which flows from
sensory inputs or those which are products of specific human experiences.
Indeed, such a state of happiness is Bliss and in perfect bliss, one
experiences a sense of ecstasy. Said Helen Keller “The most beautiful things in
the world cannot be seen or even heard; they have to be felt with the heart.” No wonder, Kabirdas experienced this unity and
the absence of delusion as brought out in one of his couplets (doha)
लाली मेरे लाल की,
जित देखूँ तित लाल |
लाली देखन मैं गई,
मैं भी हो गई लाल ||
The unified experience, where there is no duality, is the experience
of ultimate happiness. The mind has to be cultured and nurtured to achieve this
goal. But, the question arises, whether such a thing is indeed possible for every
learner, given the limitations of the universe of his experience, geography and
socio-psychic environment. It also raises questions as to its relevance in the
modern techno-savvy age which is totally turning out to be consumerist, where
the focus of happiness is in expanding possessions and ownership with
materials, and a false sense of happiness in exhibiting the ego, power and
authority. What kind of curriculum is to be provided which will indeed enable
the learner to gravitate happiness?
The first step towards the realization of happiness is
‘self-awareness.” Awareness of the self in the cosmic exuberance is the gateway
to real knowledge, understanding and key to happiness. This question of “Who am
I?” has been debated for thousands of years and has resulted in logistic
philosophical discussions and the seekers for the answer to this question have
emerged as great leaders of humanity. Ramana Maharishi, Buddha and the like are
but a few to mention. Unfortunately, the humans don’t understand or appreciate
the beauty of their existence. They engage in trivial quarrels and lose the
most precious time of their life without meaningful engagement with the cosmic
panorama of their Being. Possibly, this is what had prompted Swami Vivekananda
to speak the following words during his lecture on “The Real and the apparent
Man” at New York:
“If one-millionth part of the men and women who live in the world
simply sit down and for a few minutes and say “You are all God, O ye men, O ye
animals, and living beings, you are all the manifestations of the living Deity”
the whole world would be changed in half an hour. Instead of throwing
tremendous bombshells of hatred into every corner, instead of projecting
currents of jealousy and of evil thought, in every country people will think
that it is all He.”
The awareness of the Divinity within and the limitless power of our
existence, the capability of acquisition of knowledge, our ability to
communicate and reach out, our intent to be compassionate, our desire to enjoy
the universality of our existence is the ultimate knowledge and the power it
can demonstrate.
This idea of oneness of all living beings was conceptualized in the
visualization of the entire world as family. It was left only to small minded
people to conceive the idea of their personal relationships into the design of
a family. Says, our earlier literature,
अयं निजः परो वेति गणना
लघुचेतसाम
उदारचरितानाम तू वसुदैव
कुटुम्बकम
Meaning: “This is my countrymen; that is a foreigner – such a view is
entertained only by small-minded people, but to the noble minded, the whole
world becomes his family.”
This approach to universal identity of humans allowed them to access
and process knowledge from all corners of the world. Rig Veda claimed:
आ नो भद्राः क्रतवो यन्तु
विश्वतोऽदब्धासो अपरितासउद्भिदः।
Meaning: “Let noble thoughts come to us from every corner of the world”.
Happiness, it was conceived, lies in
this understanding of one’s own refection in the universal beings.
How could curriculum enshrine this component in its breath?
(To be continued)
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