Ternion Salvage

Ternion Salvage

© Sabari Ganesh; “All Rights Reserved” 
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            The mystery of universe is indeterminable to the noesis of common man. Even so, based on the levels of one's reflective analysis; multiple theories on the origin of universe and life on earth has been asserted. Developments in atomic science has ascertained homogeneity of every entity at the sub-atomic level. The results arrived through scientific research is found to extol the propositions of Sanathana Dharma. Still, the fact remains that the posits of Sanathana Dharma transcends the reach and dimensions of scientism.

            The sole objective of every human activity is to secure peace. Irrespective of the activities decreed, the purpose of any religion is to steer the human mind to rest in peace. Peace is a state when the mind is subdued and eventually dissolved due to devoid of desire. The duple substratum of desire is perception of duality and the thought of performance. As long as the mind perceives another object, the seed to emotions is sown. Peace is unattainable up to a time the mind oscillates amidst feelings of sorts.      

            Among the multitude of religions that prevail, the gravity of Sanathana Dharma is in its ability and practicality to dismiss the human mind from external stimuli in a phased manner. The consequential perception of the vacuousness of materialistic pursuits grants absoluteness in attitude, articulation and actions. Absoluteness is the singular quality that bestows inaction in action; hence eternal peace. Sanathana Dharma has asserted two succeeding levels of psychological maturity to peace.

            The penultimate stage is termed as the "Maarjhaala Kishore Nyaaya"; wherein the attitude of the sadhaka is akin to the instinctive nature of an infant cat. The assertion is to remain psychologically detached from every human effort and opine each experience as divine blessing; irrespective of materialistic results. Just like the effortless nature of a baby cat, when the sadhaka repudiates one's experience and efforts, gains tranquillity. Psychologically, though actions are performed through the sadhaka, mind remains aloof.

            The substratum of such a psychological disposition is the clarity in thought that every activity is as ordained by the divine; hence free will and emotions arising out of attachment to circumstance is an illusion. The detachment gained thus stabilises the mind on the activities to be performed as one's duty. However, since the severity in spirit is unfeasible to the common man doused in the thought of performance and possession; the Sanathana Dharma has asseverated a stepping stone – the "Markadaga Kishore Nyaaya".

            The elegance of Sanathana Dharma is in its sensitivity and compassion to empathise with the psychologically immature sadhaka overpowered by the sense of performance and possession. Hence the dictum of rituals and activities aim to manoeuvre the mind towards the various forms of the divine. The attitude, articulation and actions that revolve around the thoughts of the divine, owing to the acknowledged supremacy of the deity adored subdue the mind, maturing to the "Maarjhaala Kishore Nyaaya".

            The averment of the rituals and prayers as decreed by Sanathana Dharma that aim to demand the grace of the divine canopied under the "Markadaga Kishore Nyaaya" slakes the mind due to the psychological displacement of anxiety to the celestial. The objective of this philosophy is to clasp one's mind on the divine as firm as the natural grip of a monkey. However, in reality the human mind is akin to the nature of a monkey on all materialistic aspects, except clinging on to the divine.

            The immaturity of the sadhaka; to remain steadfast on the ultimate truth – Adwaitham, to perceive every incident and accident as an enactment of the universal singleton, due to the provoking thought of performance and possession; and the inability to decoct and manoeuvre one's mind exclusively on the celestial, has generated the need to an alternative route to salvation. The benevolence of Guru is the link of compassion between the aeonian pronouncement of Sanathana Dharma and the envisaging escapist attitude of the sadhaka.

            The external similarities in the human form of the divine as Guru, establishes a profound link with the ideating sadhaka to influence and initiate on the righteous path to salvation. It was at one such eventful moment in the history of the human race; did the universal Guru – Sri Adisankara appeared to prehend the rapscallion mentality of the escapist sadhaka immersed in wishful thinking. The result is a splendid orison invoking the blessing and beneficence of the divine.

            Just as the dictum of Sanathana Dharma – the "Markadaga Kishore Nyaaya", Sri Adisankara accepts the vacillating human mind to resemble an infant monkey. Even so, citing the expression of the divine form – Lord Shiva – a Brahmin who begs for alms; alludes to appear as monkey charmer! The GURU creates a symbiotic relationship between the human mind that vacillates like a monkey capable of domestication by the divine grace alone; and concurrently escalates the stature of Lord Shiva to smoothie than a mooch!

            The inherent profound inference is the fact that even the occurrence of the thought on the celestial is dependent on the grace of the divine. Hence free will is negated in totality. Either the ability to remain a detached spectator to the incidents in one's life journey as the game of the divine, or the belief in engaging efforts to secure the divine grace; is a mere reflection of the benignity of the divine. When the mind subsides; fate appears to guide, hence peace; else fate appears to coerce, hence trauma. Fate reigns.

            The postulate of Sanathana Dharma is a predetermined chain of events, as the frolic activity of the divine. The other life forms are designed to lack reason; hence act on instinct or remain dormant to development. The experience of psychological peace or pressure by a human is due to the presence of intellect. However, depending on the direction of flow and application – peace when directed inwards to realise the cosmic caper of the universal singleton; else trauma when exerted externally to examine and experiment materialism.  

            The primary route to redemption is the perception of Adwaitham, unimaginable to every common man. The secondary route to salvation is to situate one's focus and functionality firmly on the divine – an impractical totalisation. Supplication of the celestial to nest and nuzzle one's thoughts and actions on the divine ensures present practical possibility – the ternion salvage!