Supreme Bliss – In Gita Verse 2.64 But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.
A person who is autonomous and free from attachment and aversion, enjoying the objects through his senses, attains the ultimate grace of the Lord. This state is precisely the opposite of the tale of spiritual downfall. Free from passion and hatred, beyond desire, self-contained and autonomous, such a person loses himself only to find himself in the divine. The journey we just explored illustrates how one can lose oneself step by step, becoming empty and void. This process involves becoming absorbed in the other, losing oneself, and drifting away from one’s true nature.
Spiritual bankruptcy denotes an individual originally endowed with a heavenly essence who, over time, becomes ensnared by worldly attractions. This process begins with various objects and individuals that capture the mind’s interest. This initial curiosity progresses to contemplation and desire, which subsequently lead to obstacles, anger, disillusionment, memory loss, and ultimately, the deterioration of intellect. Psychologically, this state is referred to as being “Other Oriented,” where one’s focus is predominantly directed outward.
Krishna’s use of the term “autonomous” or “self-oriented” is significant. A man who lives by considering others as the centre is dependent. Understanding the term “Purusha” in Sankhya philosophy helps clarify this concept. The term “Purusha” refers to the one who resides within the “Pur” or body. This body, though seemingly small, is vast, representing a city within which a man resides. This man can be either dependent or autonomous. When lustful, he orbits around others like a satellite, losing his autonomy.
The moon, for instance, is a satellite revolving around the earth. Similarly, the earth revolves around the sun, and the sun revolves around a super sun. All these celestial bodies are other-oriented due to their lack of consciousness. However, a man, endowed with consciousness, cannot be forgiven for being other-oriented. A husband revolving around his wife, a wife around her husband, or someone around money, work, or position, represents this dependency. This is spiritual bankruptcy.
In contrast, an autonomous person is self-centred, not revolving around anyone. This autonomy is akin to being an emperor, representing spiritual richness. Jesus referred to this state as the Kingdom of God, while Krishna described it as the state where an autonomous man attains supreme bliss. Dependence on others leads to ultimate sorrow, while autonomy brings joy.
Krishna’s teachings to Arjun emphasise this autonomy. A person who becomes his own centre, free from external dependencies, attains supreme knowledge, peace, and bliss. This journey of self-realisation begins with redirecting the natural urge for happiness from sense objects to God. The soul’s inherent thirst for happiness cannot be denied, but it can be directed towards the divine.
By repeatedly revising the thought that happiness lies in God, one develops divine attachment. Unlike material attachment, which degrades the mind, divine attachment purifies it. God, being all-pure, purifies the mind attached to Him. Thus, Krishna’s instruction to give up attachment and desire pertains only to material aspects. Spiritual attachment and desire, on the other hand, are to be cultivated and increased for mind purification. The greater the desire for God, the purer the mind becomes.
The jñānīs, who advocate the worship of an undifferentiated, attributeless Brahman, often miss this point, recommending the renunciation of all attachments. However, Krishna clarifies that attaching the mind to Him with unadulterated devotion elevates one above the three modes of material nature, reaching the supreme Brahman. He urges Arjun to focus his mind on God in various verses, emphasising the importance of divine attachment.
Attachment and aversion are two sides of the same coin, with aversion being negative attachment. Both dirty the mind and pull it into the material nature’s three modes. When the mind is free from both attachment and aversion and absorbed in devotion to God, one experiences divine bliss. This higher taste makes the mind immune to sense objects’ allure. Thus, even while engaging in sensory activities, the Sthita Prajña remains free from attachment and aversion.
Bliss is inherent in the nature of existence. Buddha’s Aes Dhammo Sanantano echoes this sentiment, stating that bliss is the way things are. Striving to be separate is futile, as we belong to the infinite continent of God or godliness. Embracing this interconnectedness leads to true spiritual richness and autonomy.
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