What we want to be, what we really are

What we want to be, what we really are
17 Sep, 2007, 0245 hrs IST,K VIJAYARAGHAVAN, TNN

In the course of a conversation, Mr A S Vedantam, a keen observer of human nature, once remarked, “There is often a big difference between what one wants to be and what he really is”.

Of course, there are many, who accept the fact that they are far removed from what they would like to be with regard to their effectiveness and capacities. In consequence of this self-honesty, which enables them to accept their own limitations, they are enabled to approach their ideal, albeit, in the limitations of factors within and without.

However, there are also others, who, unable to accept the fact that they have much to traverse, indulge in acts of pretence and self-deceit, attempting to convince the world around that they really are what they have wanted to be.

A timid person, who had always wanted to be strong-willed and assertive, would attempt to satisfy his unfulfilled desires, through flaunting a bold exterior or tyrannising those who are helplessly dependent on him.

In a similar manner, in an attempt to fulfil a cherished dream to be righteous and self-made, a person, who has had to be dishonest, corrupt and fraudulent, would wax eloquent on his ‘integrity’ and his perceived acts of justice and fairness to one and all. It is also common to spot those who pretend to be eternally busy, irritably chiding often, “Don’t waste my precious time”, when in actual fact they are occupied with feverish, though unproductive activities, indulged in an attempt at escapism and to fill a void within.

It would indeed be obvious that the path to bridge the yawning gap between one’s envisioned ideal and the actual stark reality is not through vain pretensions or stage-managed antics. The beginning is through that self-probing honesty and clarity within, which admits to the deficiencies. Thereafter, through analysis and synthesis, based on this integrity and intelligence, one approaches this ideal of his dreams.

This ‘bridging the gap’ is verily yoga (derived from yuj, meaning ‘to join’) — ‘joining’ or uniting the imperfect self (jivatma) with the seat of all effectiveness, power and accomplishment (paramatma).

This is the practical application of the injunction of Bhagawad Gita (2,48), yogastah kuru karmani (issuing forth all one does, established in yoga). This process, bereft of pretensions or make believe, invariably brings true fulfilment — atmanyeva atmanah tustah (2,55) and also the boundless joy of delighting in oneself, termed (3,17) as atmaritih.