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Tuesday, May 12, 2015

Sensation, Sensibility, Knowledgability, Humane Conduct

An alive human being evidences presence of bodily sensations (samvedna) of sound, touch, sight, taste and smell.  It is through these five senses that human being has tried to make "sense" of existence, including their own existence - developing a sensibility (samvedansheelta).  Primacy of five sensations over four bodily subjects (vishaya - acts of food, sleep, fear and sex) makes human beings distinct from animals.  Bodily subjects supersede sensations in animals, while in humans sensations supersede bodily subjects.  Based on awareness from senses, human beings develop their interest (ruchi) and disposition (pravritti) with the world around them.  Sensibility has two poles of pain and pleasure - with pain associated with fear (bhay), and pleasure with temptation (pralobhan). 

Sensibility of humankind has developed over generations collectively, and some aspects are shared by nearly all people, which got known as "common sense".  Humankind ideated about justice, equality, brotherhood, democracy, liberty, culture, civility etc  using their sensibility.  Much of western thought and materialism is built on the basis of sensibility, ideating about systems and cultures that would minimize pain and maximize pleasure for one and all.  The idea of justice here is also in terms of equity of material resources and balancing pain and pleasure.  Still a universal standard of sensibility could not be achieved by humankind.  There are multiple sensibilities, across geographies, across time in history, and across economic or ethnic backgrounds, and these often keep coming into conflict with their tolerance limits getting challenged.  There has always been a need of external control for regulating sensibility - at the level of individual and at the level of society collectively.  Focus on sensibility gave rise to individualism (vyaktivad), resulting in conflict (sangharsh) at every level.

Eastern thought or Idealism has largely been dismissive of sensations and sensibility developed thereof, proclaiming that truth (satya) and knowledge (gyan) are something beyond sensory grasp, therefore they preached about developing detachment (virakti) with the world around, seeking the ideal of equanimity.  They believed that knowledge exists independent of sensory experience.  They also proclaimed that truth is incommunicable in words and developed numerous meditation practices for discovering truth and knowledge.  In this way, knowledgeability remained as ideal, something beyond human reach.  The pinnacle of these pursuits of knowledge and truth was named as moksha.  The practical use of moksha remained unclear or inexplicable.  It was not clear after moksha what would one do, what would one do for one's livelihood, how would one behave?  Since moksha was not for everyone, and common people needed some basis to connect and live in this world, the idealists came up with sermons (updesh) for virtuous or ideal living.  Whole framework of faith (astha) was developed for this - with its mythologies, customs, rituals, lifestyle, division of labor, prayers, festivals, etc.  The common people kept faith, and offered their respects to these rare aspirants of moksha while listening to their sermons and reprimands.  Ideals, however, remained as ideals - including for the idealists.  Idealists couldn't say for themselves whether they could themselves achieve the ideals that they keep preaching.  They ignored or ridiculed anyone who questioned them.  Such ideals could not satisfy anyone, and the idealists branded common people as sinners, ignorant and selfish - assuming a holier than thou stand for themselves, building a web of lies, symbols and mystery.  The common people lived under their overpowering shadow with a gnawing sense of guilt, which worked (though not always) for controlling their sensibilities, again through use of fear and temptation, keeping their flock together, each flock having its own set of symbols, customs and practices of meditation and in the absence of ownership or evidence in living by their leaders it gave rise to communalism, where followers of each community assumed their community to be superior and it was only justified for them to subjugate and convert others to achieve their ideal of universality.  History is replete with accounts of wars and bloodshed in the name of idealistic religions.


Madhyasth Darshan, presented by Shree A. Nagraj, takes a stance which is alternative to both Materialism (aka "Science") and Idealism (aka "Religion").  It propounds coexistence of sensibility and knowledgeability.  It proclaims: -

The regulation of sensibility is in knowledgeability.

Knowledge is communicable in words.

Knowledge comes in human being's realization and living.  Human being is a unit of Knowledge order.

Knowledgeability is a need and possibility for all human beings.

Knowledgeability makes self regulation possible in a human being.

Knowledgeability has no independent existence from human sensibility.  The evidence of knowledgeability is only with sensibility in human being. 

Knowledgeability (sangyaneeyata) is dormant in human being, and it becomes active and effective as a result of meaningful education (i.e study and practice) that achieves perfect alignment of human imagination with the existential harmony

Sensibility is the link or precursor to knowledgeability.  It is the effect (prabhav) of imagination (kalpanasheelta) found in human being.  Human being is a combined expression of body and jeevan.  While body is a physio-chemical insentient form, jeevan is a conscious or sentient atom.  Jeevan makes the body alive, and thereby sensations take place in human being.  It is jeevan, who is the seer or observer of sensations.  In animals jeevan works according to the design of body (specie) - and all animal living is in the purview of bodily subjects of food, sleep, sex and fear (fight or flight).  In humans, jeevan works according to its level of awareness, or knowledge.  Imagination is the seed form of knowledgeability.  Imagination begins as desultory wants, thoughts and desires.  Jeevan's sensing of conducive (pleasure) and inconducive (pain) results in its identification with body.  Jeevan assumes itself to be body, and its thoughts and desires also become body centric.  These thoughts and desires come into actions of human beings, and over generations this misplaced notion of self takes deep roots in collective consciousness of humankind and outcomes of such actions as huge problems.   This itself is the illusion (bhram).  

Illusion though is not the final word on the human condition.  Despite illusion, each human being has a subtle desire (sukshm ichchha) for knowledgeability.  It is present as natural expectation (sahaj apeksha) for happiness, peace, harmony, justice, truth.  One doesn't know what these are, but still pines for them.  This expectation is there as a sense of void, something missing.  It is there as hope.  This hope of happiness or harmony - which is a part of human sensibility - itself is the link for realization in knowledge.

Meaningful education guides human imagination (and in turn human sensibility) to the way reality is.  Logic is one aspect of imagination, and consistent logical presentation and evidences of harmony in living of teacher who is knowledgeable, makes way for acceptance in student of those aspects of reality that cannot be grasped by senses.  It is to perceive, comprehend and realize that all existence is manifestation of co-existential harmony (sah-astitva sahaj vyavastha) with inter-relationships of mutual complementariness (paraspar purakta).  It is to realize the distinction of jeevan and body, and full potential of jeevan.  It is to realize the meaning of humane conduct (manviyata poorna acharan) - starting from individual and scaling up to undivided society (akhand samaj) and universal order (sarvbhaum vyavastha).  At the fundamental level, it is about achieving bodh in buddhi and anubhav in atma.  These are two faculties of jeevan that are attributed for knowledgeability. 

Human Cognition (manav sanchetna) is incomplete with sensibility alone and it becomes complete when both knowledgability and sensibility are active and effective.  Knowledgability is an irreversible transition (sankraman) in a human being's consciousness.  Prior to this transition, human being lives in animal consciousness (jeev chetna).  After this transition, one begins living in human consciousness (manav chetna).  Such living has remained as expectation in humankind since eons.  This expectation can turn into acceptance by way of education. 

Madhyasth Darshan, propounded by Shree A. Nagraj, has been able to accomplish Consciousness Development by way of meaningful education.  The evidence of consciousness development is in the form of living human beings with this understanding, beginning with Shree A. Nagraj at Amarkantak, India.

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