1.1 The 'search' for God begins now!

Our life is a series of experiences. 

Every experience is an alibi for seeking happiness. 

Happiness/Bliss is the other name for God (cf. Chandogya Upanishad - CU: Absolute alone is Bliss (Bhuma eva Sukham)). Thus, the seeking of experience is, in essence and in effect, a search for God. 

The search is brilliantly camouflaged as action, the reason why actions are numerous and endless – 

• they are numerous because the objects in which we search for God are innumerable; 
• they are endless because the eternal Bliss/ infinite God is never found in transient happiness/ finite objects (Na Alpe Sukham Asti)^CU. 

Actions are, therefore, overwhelming (Nahi kshanamapi…akarmakrit)^BG, since the search for God is overpowering.

Who is God?

Every name is accompanied by or associated with an image or form (Naama-Roopa Vyakarna). 

Similarly every sound is accompanied by or associated with a meaning (Shabda and Artha). 

For understanding to be complete, Names and Forms, similarly Sound and Meaning should go together. Otherwise there is no understanding. 

This is the reason why after every discovery/ birth, a name is assigned to the discovered object/new-born. Similarly, when we hear an unfamiliar name/sound, we immediately try to associate a form/meaning to the name/sound. Thus every name has a corresponding Form, and every form, a corresponding name.

This works very well in the Phenomenal or physical world because we are endowed with senses and they deal with objects which are tangible. But in the Noumenal (Spiritual) world, what we call as God, there is no corresponding form or an Object. 

For vast majority of us, the understanding of God is not complete, because God has a name but apparently no corresponding Form! We, therefore, keep searching for this missing form or meaning all through our lives. 

Where and how do we search for this ‘elusive’ God?

Our search for God is sometimes explicit and other times implicit:

The explicit search (which we are aware of) may be

•      in the external world (temples, Puja rooms) or
•     in the internal world (Manasika)

The implicit search (which we are never aware of) may be

• in the external world (through action-performance, desire-gratification & knowledge-gathering)
• in the internal world (through psychological/ emotional/ intellectual experiences)

Thus, all our activities are only with the objective of uniting with God & thereby experience eternal ecstasy.

We search for God amongst (limited) Objects, (limited) People and (limited) Situations – therefore, the happiness obtained is also limited. 

That means that we experience God in parts. 

We are Alpavyapi – therefore, we can only see parts/finite forms. 

We are Alpashaktiman – therefore, we can only put in limited efforts. 

We are Alpajni – therefore, we cannot connect parts and comprehend the total/universal forms (Viswarupam). 

Until we see or comprehend the Whole, we can never have complete experience of God, i.e. we cannot command permanent happiness.

Has God (the Creator) forsaken us (the Created) after the Creation? Or is it a punishment for the Created for its ignorance of the Creator?

To take a simile, does a mother ever forsake an innocent infant after bringing it into the world because the child is ignorant of its origin, itself and the surroundings? 

A mother is finite – yet, her love/care for the child is extraordinary. Though incomparable, yet, compared to a physical mother, the Creator is Infinite. Therefore, Its love, care for the created beings are also immense. If so, why are we not able to see God and experience permanent happiness? 

The only possibility could be that I am looking for God in the wrong medium or using the wrong faculty to comprehend It.

What medium/ faculty do I use to experience God?

Since everything is verily God (Sarvam Khalavidam Brahman), every object of creation reflects the glory of God. Hence, when I look at an/any object, I am indeed gazing at the very face/ facet of God. Yet, God’s Universal form (Vishwarupa) cannot be captured/ captivated by mortal eyes. Thus, we can see but a (tiny) fragment/ aspect of Lord’s immanence (Saguna Brahman). 

God’s transcendent aspect (Nirguna Brahman) is out of bounds for both perception and description. Like the sweetness of sugar, which cannot be experienced even with the most  vivacious expression, similarly, God cannot experienced with even the most vivid description. From mere words to extensive knowledge to intensive experience to supreme beatitude, it is indeed a long ‘journey’.

The Right Medium

Existence consists of two planes: the external World and the internal Mind. When I look at external world, I look for Objects (read God!) with my physical eyes.

But not all people with eyes can see – some may be blind. Therefore, it is not the eye which sees, but it is the Vision (power of sight) which is responsible for seeing. 

Not all normal persons with vision do see – some may be sleeping. Therefore, it is not the vision which sees, but it is the Mind which is responsible for seeing. 

Not all normal persons with vision and mind do see – some may be busy/ engaged elsewhere (cf. BU: ‘My mind was elsewhere, I did not see’). Therefore, it is not the mind which sees but something deeper – a sub-conscious principle which sees.

The handicap in seeing/ sensing/ cognizing God is that eyes are limited; it can see only limited space – besides, it may be defective (myopic, cataracted, jaundiced). 

Vision is limited; it can sense only images of finite forms – besides, it may be deficient (dullness, tired). Mind is limited; it can cognize only images and additionally impressions of finite forms – besides, it is subjective (likes/ dislikes, stereotyping, doubting, etc.).

Therefore, the only medium to comprehend an Infinite/ Incomprehensible Principle, God, must be through the Sub-Conscious Principle which helps even the Mind/ Vision/ Eye to cognize/ sense/ see all phenomenal Objects

Also, our eyes cannot see themselves. At most, it can see its reflection in an external medium, say, a mirror (but the mirror should be clean). Similarly, I, cannot ‘see’ Itself. At most, I can see God’s reflection in the internal medium (Mind). The essential requirement for this reflection is that Mind should be ‘clean’ (Chitta Parishuddi), the reason why all religions prod a seeker to go through this as a first step in the evolutionary pursuits.

The Right Faculty

Failure to use the right faculty additionally compounds the problem. For example, problems of external world need logic to handle, whereas that of family and relationships needs emotion to handle. When we should be logical, we exhibit emotions. When we should be emotional we are very logical.

Similarly problems of inner awareness (Adhyatmika) need intuition to handle. When we want to ‘reach’ God, we ask all logical questions which leads us to a dead-end, whereas, it is intuition which alone can take us beyond the illusory effects of Maya.

Thus, only when we use the right medium & faculty, or rather when the wrong ones are avoided, the grace and grandeur of God can be beheld by us!

Then what is God?

God is the collective (Samashti) name, whereas an individual’s name (for e.g. Ramya) is the specific (Vyashti) name. 

Every individual has a specific name (e.g. Ramya) and a collective name (daughter, girl, earthling …). Conversely, everything with a collective name exists in many names and forms! 

For example, Acetyl Salicylic acid, commonly called Aspirin (generic name), exists in various brand names (Aspro, Anacin …), various forms (injection, tablet …). 

Similarly a TV, for example, exists in various brand names (Philips, LG …) and various forms (LED, Plasma …).

Similarly God is one generic/ collective (Samashti) name given to millions of names and forms (living/ non-living, men/ women, cow/ coconut tree, star/ planet…). Conversely, all individual names and forms are just one (generic/ collective) God only! God is all-inclusive, therefore includes me also. That means I am not different from God!

Where do we seek God?

The above definition of God makes our search much simpler. Knowledge of God is Knowledge of Self. Therefore, seeking knowledge of God is seeking the knowledge of Self. Who would not like to know about the most endearing thing/ person – our own Self? (It is not for the sake of all, that all is loved, but for one’s own sake that it is loved)^BU!

Since God is not different from me, I have to only find out ‘Who am I?’ (Atma Vichara). 

The ‘search’ for God, therefore, begins with me and ends in me! Thus, it is the easiest of all ‘searches’. Yet, it is also the toughest because I do not know about my own self!

How do we seek God?

Since God is not an Object of world, we do not need our Sensory Organs (Jnanendriyas) to look for It. Since It is none other than me, there is no need to ‘journey’ in Space to ‘meet’ God either; hence, we do not need our Action Organs (Karmendriyas). Since God is universal, there is nothing to differentiate It from another (Bheda Raahitam); hence, Mind is of no use either. 

Realization comes when the Self Itself ‘reveals’ Its ‘Identity’. Yoga is the time-tested path. The ‘journey’ starts when an enlightened Guru declares that, ‘Thou art That (Tat Twam Asi)’ and ends when the seeker realizes his true nature (Aham Brahman Asmi).

How far is God from here/ me? 

God is the nearest, yet the farthest ^KU. For the humble & simple, devout & determined, the seeker & the sincere, Its presence & perception is as clear as an ‘Amla’ (Gooseberry) fruit in one’s hand. For the unbelieving, uninitiated & the unprepared, the ‘search’ for God is an aimless extravaganza, endless endeavor & fruitless effort.

Is God a matter of belief? 

God is not a matter of belief. It is a matter of understanding. I accept my existence not because I believe I exist but because I understand that I exist. I get pulled by gravity even if I don’t believe or accept its existence. Similarly, despite my belief or lack of it, God exists.

The contemporary clash of religions (often dubbed as ‘clash of civilizations’) has its basis in this confusion – most people develop belief in a God and/or get affiliated to a sect. Belief hampers understanding and heralds differences of opinion.

Once the belief in world subsides and true understanding develops, we can experience God in everything (Jnana Yoga) or everything in God (Bhakti Yoga). Once we develop understanding of God, appreciation and amity follows.

Why should we seek God?

Being God is our natural state. Not knowing our true nature, we suffer apparently as if ordained by fate. Suffering is due to Birth, Birth is due to Karma, Karma is due to Action, Action is due to Desire & Desire is due to Ignorance. Thus steeped in Ignorance, we wander, like the blind led by the blind (Avidyaayaam antare vartamaanaah, Andhena eva Niyamaanaa yatha Andhaah).

Of all the created beings, except humans no other lower-order being has the knowledge of its existence or the world or about the existence/ reality of even the all-powerful God. The Concept, the Principle, the Truth of God is knowable or attainable only by humans.

Hence, human birth is the Crown of Creation (Sukarta) or simply a gift of God (Janthunam narajanma durlabham (out of all the living beings, the human birth is the rarest)). It is attained due to the Merit (Punya) accumulated over countless births. 

A human birth should, therefore, be devoted solely in quest of realizing the Truth. Our whole life is a golden opportunity to realize God. All the Stages of life (Ashramas), the Classes of Profession (Varnas) and the Objectives of Life (Purusharthas) are the means to realize God.

What if I do not seek God?

A Person of World (Samsari) can lead & live an ordinary life without ever, or even, worrying about God. However, the Law that holds him in bondage & subjects him to miseries of existence (pain/pleasure, success/failure, birth/death …) greatly affects him, even if he is oblivious to its machinations. 
(For example, shock is guaranteed when a person touches a live electric wire, even if he claims total ignorance of laws of electricity). He is indeed a Prisoner of World.

On the other hand, a Person of Wisdom leads & lives an extraordinary life, because he has understood that there is no duality, no God other than the Unity of Existence (Tad Ekam). He finds release from the trammels of (miserable) existence in fitness of time.

When do we seek God?

Most of us reserve, albeit unwisely, the seeking of God for the final stages of life. At this stage, our body is devoid of vitality (it is weak & withered, diseased or debilitated) & mind is deficient of will (it is battered & bruised, demented or deceited) to ‘pursue’ such a ‘demanding’ goal. 

We should seek It when we are able & capable, when we are in our prime & power, in our own simple & humble way.

When God be for us, who can be against us! Therefore, we start the seeking of God/ Self/ Truth right here & now!! Awake, Arise, and Stop not till the Goal is reached (Uttishthata, Jagrata; Prapya varan Nibodhata)^KU!!!

Thus,

• The greatest secret we inquired into, viz. the Name & Form of God, reveals the most basic truth:
• Everything verily is God (Sarvam hi etad Brahman).
• The wise call It by many names (Ekam Sat, Vipraa Bahuda Vadanti).

Every name is verily God only; yet, God’s glorious ‘name’ can be ‘heard’ in the quietest core of our being. 

Every form is verily God only; yet, God’s glowing ‘form’ can be ‘seen’ in the dimmest cave of our heart (Hrudya-guha).