Vivek Chudamani

Author(s): Chandrashekhar Bharti Swami, P Sankaranarayan
Publisher: Bharatiya Vidyabhavan

Page 35

INTRODUCTION
philosophy; for, the effectiveness of such union lies in its inseverability. Ultimately, the Saint of religion and the Seer of metaphysics are one in their synoptic view which sees the Many as manifestations of the One Reality. They realise the ground of their Being in and the goal of their Becoming that Reality-call it Brahman or Iśvara.12
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There may be some who genuinely question the purpose and value of such metaphysical quest in this technological age when man sets himself no limit to the conquest of Nature and extending the frontiers of scientific knowledge. It can only be said in reply that the metaphysical quest in the privacy of one's being is no less arduous in its preparation and execution and no less exhilerating and fruitful in its result than the adventures of modern man to set foot on the Moon or on Mars. On the other hand, it requires a courage and a strength of will far exceeding the latter, and its successful accomplishment dowers one with a peace and a bliss which these modern adventures can never hope to give. Atmavicāra is no less scientific, because it signifies the rigorous analysis of the ātmananātman complex, rejection of every layer of non-atman, and the final knowing and being the residual ātman. While the reward of the one is the glory of the 'conquest' of Nature and the extension of the frontiers of scientific knowledge, the gain from the other is the transition from the unreal to the Real, from darkness to Light, from death to Immortality. The former, when it is not tainted by pride, fills the heart with wonder, humility and awe. Vide the exclamation of the first cosmonauts that set foot on the moon. The latter dowers one with a joy and peace signified by the word ānanda or bliss. Such a one is not born again. As Śrī Bhagvatpāda puts it, punarna tasyanga guhāpraveśaḥ. Both are adventures of the Spirit to explore the Infinite, the one of the spirit of man, the other of the Spirit that is Man. The one is the expression of conquest of Matter; the other of the negation of Matter. The second is more exacting and rigorous than the first.
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Another question that is raised is: Of what use to the world are these jīvanmuktas? They might have secured their own mokşa,
12 All this is abundantly exemplified in the life of Sri Ramakrishna Paramahamsa.