Approaching the Samashti
Krishnan Iyer
Approaching the Samashti ...
The World is one, but everything in it can be looked at from two levels. The individual & the cosmic. The ndividual level is called ‘Vyashti’ and the cosmic is referred to by the word ‘Samashti’ . Both of these pertain to the micro and the macrocosm respectively. The consequences of identifying with either of the level is very different, because in the center of vyashti vision stands the concerns of an individual, while in the center of Samasthi vision stands the compassion & welfare of all.
Every single element, being, movement or thing within this continuous space and time points towards all the others. The texts describe the sky of Indra with its web of pearls arranged in such a way that when one looks into one, one sees all the others reflecting in it; in the same way, each object of this world is not merely itself but comprises every one of the others and actually is all the others.
Dharma affects beings according to their category (varna, caste) as also the individual’s contributions through their personal efforts . The essence of Dharma is to be sensitive to others. A person sensitive to others has a large family who are equally sensitive to his needs. He is one who loves all and is not feared by anyone. This is basis of Bhakthi Yoga as detailed in Chapter 12 of the Bhagavad Gita . Bhakthi thus leads one away from the self centric Vyashti
Samashti designates an aggregate made from parts constituting a collective unity but separable from one another, like the trees of a forest.
The vyashti (the individual) has no meaning without the samashti —each defines and fulfils the other. The seven colours we count as vibgyor retain their separateness and do not get confused
The universal can be, and has to be, realized in terms of the particular. That universal is valid which is rooted in the particular, and, as a corollary, that particular is valid which leads to the universal.
The Vyashti is an unit of the Samashti ....like in an organisation a department functioning andmeeting its objectives will contributeautomatically to the org as whole ultimately as also the results will flow down toall units alongwith with the Karma Phala of each departmentand individuals therein ,the samashti and Vyashti work along the same principal
Samashti is Isvara Isvara is Sattva Predominant & Preponderant . He is Omnipotent ( Sarva shaktiman ) and all knowing ( Sarvjna ) It is the integrated whole - the aggregate
Totality implies the sum total of all individuals, and individual is a unit of total. This division comes into existence only after we identify with our body-mind-intellect (BMI) complex, and thus bring about an identity which is different from the whole.
Thus both Vyashti and Samashti are relative terms only . Samashti & Vyashti are not two different things , but only appearing as different on account of Upaadhis .
In order to know that which is absolute one should discover an identity which transcends and yet pervades the existing identity of one being this BMI complex. Taking resort to the precepts of Vedanta one should learn the art of dissociating oneself from this complex and then realizing that which exists thereafter
What is central to our efforts is the understanding of Consciousness – in fact be one with it -which is Not only Omnipresent [ Termed as Sarva Vyapi ( All Pervading ) and is Brahad
Pure Consciousness has no limitations - No adjuncts - No Upaadhi .It is the Only One.
Approaching the Samashti through Karma Yoga ( Detailed in Chapter II of Bhagavad Gita )
Verse 39
The Bhashyakartha emphasises that the Yog Budhi is concerned with Purification of the individual and achieving equanimity , that paves way for Sankhya Budhi . This Purification can be achieved only by disassociating desires ,that stem from ignorance of the self ,from all actions. This can be achieved only by associating actions with the welfare of all and not aiming for personal gratification .
VERSE 46
Huge reservoir renders the utility of smaller water containers negligible
The utility of smaller efforts are contained in and comprehended in the person who has known the self .The achievement of Brahmagyani includes all utilities derived from smaller deeds/ achievements
Verse 48
Evenness is , in scriptures , defined as a status quo post action ,meaning the results do not alter the state of the mind of the doer . Such an attitude brings about tranquility , leading to equanimity and to equality. This is so because equanimity veers one away from being self-centric.
It is thus that one reaches out to Samashti …….
VERSE 52
When you cross beyond the mire of delusion ( and have achieved the ability to discriminate between the self against the not self ) , by the purity ( as well as strength ) of the mind thus
Achieved , you will also achieve dispassion towards what is heard ( thus far ) and what is to be heard ( or any input from any of the five senses)
Samathva is achieved sinking the individuality .
The Bhashyakartha says that one ought to work to please the Almighty truly - Ishvaraartha, ie. aim for the welfare of all ,which alone would please the Supreme.The desire that the Almighty be pleased with my action is enjoined by maintaining equipoise even to that eventuality / achievement . Here the Acharya indicates that even the objective of pleasing the almighty should also be forsaken and ONLY the common good should remain the priority .
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P.G.KRISHNAN
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