The goal of life whether one knows it or not is the realization of that very life. The word ‘life’ is used here in its real sense, Existence-Knowledge, that which has no beginning and no end. God has not made man to perish, but has given him the means to lift himself out of the quagmire of erroneous identification with his localized individuality, into the all embracing world of light and harmony.
God acts towards each and everyone, but man keeps Him estranged, and until he cultivates the divine part in him he will remain unfulfilled, restless, uncertain and subject to suffering and tribulation. Existence is that which is permanent in things that change, but man has forgotten this spiritual maxim and his search for happiness which is inherent in him is frustrated through wrong direction of his mind towards the ephemeral. Existence is secondless and has no external relations or internal differentiations; it is unlimited by space, time or individuality.
Common experience shows that happiness is the supreme value of life and there can be no other meaning in life’s activities than the acquisition of happiness in some way or another. Happiness is generally experienced, though not always, through contact of the mind or senses with pleasant objects or states.
However, no object or state can be pleasant in itself. If this were so the same object or state would rouse the same feelings of happiness or love in every being. As it is, it is possible for the same thing to stimulate either love or hatred in different beings and so the view that anything is pleasant and a producer of happiness in itself, is incorrect. Then what and where is happiness?
Happiness exists in the passionless state. There is no peace and therefore no happiness in the desiring mind, and when that mind is allowed to dwell upon the changing objects of desire, then it is caught in the net of alternating sensations of joy and sorrow. In our search for eternal bliss we are continually being waylaid and robbed by our thieving mind, which, born of desire, urges us onwards towards gratification of desires. Through this state we are kept its prisoner and only by sawing through its iron bars of attachment and aversion can man become free.
The mind is educable and when properly applied to the search for emancipation from the sense of egoity it knows the constitution of things and sees the infinite in the finite. The untutored mind directs its senses outwards and childishly runs after external pleasures and walks into the net of death, which pervades all created things.
The moment we begin to search for truth we simultaneously start digging the grave for our separate individual existence and the thick obstructive veils of darkness are removed one by one. Nothing is worth considering except the realization of the Self. The most pleasant and sweetest joy derived through the contact of the subject and the object is only a womb of pain, it has to be rejected for the sake of the bliss that is true in the absolute sense.
“The good is one thing and the pleasant is another. Both the good and the pleasant come to a man. Examining the two, the wise man discriminates and chooses the good rather than the pleasant; the dull-witted man chooses the pleasant and falls short of his aim.” Katha Upanishad, 2, 1,2.
The man who has gone through the refining process of the annihilation of his separative egoity and sees himself as a cog in the wheel of the Infinite Spirit knows truly why he lives, and is blessed in the midst of suffering and tribulation.
He is no longer tossed up and down in the whirlpool of passion. In a world which is characterized by mutability and impermanence his mind is calm and serene, dwelling in the region of changelessness.