Slokam 9

In this Slokam, Brahma, after understanding the mission that he has been tasked with, requests the Paramathma to enlighten him on the nature of His dual and non-dual forms. 

This is a specific request by Brahma and the significance is that all living creatures that are created possess duality as the primary building block.  Duality also refers to the differentiation of the self from all objects of perception.  This is the inherent quality within us that is caused by Ahamkara or the feeling of “I”.  This Ahamkara, as explained in prior slokams is the cause of all the action resulting from the imbalance between the three Gunas.  If Rajas is dominant, the Ahamkara causes dominance over the differentiated people and objects.  If the Tamas is dominant, then the Ahamkara causes us to withdraw completely from all activity (with which we don’t care to involve ourselves with) and if Sattvic quality is present, then the Ahamkara causes us to take an involved part in activity but without taking ownership of any results of the activity.

Ahamkara is the key to enacting our roles.  Ahamkara in the Sattvic mode, enables learning from differentiation and observation of other people. In the Rajasic mode, Ahamkara causes conflict and attachment, which are not conducive for evolution.  Likewise inactive Tamas is also not conducive to evolution.

Duality also refers to opposites or opposing forces. Opposing forces are the building blocks of life.  Opposing forces, when channeled constructively, promote efficiency and improvement.

Being born with duality, our scriptures require that this duality should be completely shed in order to attain moksham.  So we are endowed with duality in the form of Ahamkara and conflict in our minds.  We have to evolve to consciously unify the opposites and merge these into a singularity to resolve the conflict.  The emphasis is to be able to perceive without differentiation and be able to see the conflicted opposites as actually the same with no differences. 

Take Dharma and Adharma.  We classify people and actions as being Dharmic or Adharmic. We have to choose the Dharmic path only. We cannot alternate between the two. This is how we attain purity. It is a long path and the pulls from Adharmic path will be plenty.  We must not deviate.

This is the essence of duality. Both the positive and negative aspects belong to the Paramathma.  When we realize that both the opposing forces belong to the Paramathma, the differences disappear and the opposites resolve. When this realization sets in,  in our mind, conflict is no longer the driving force behind our thoughts. 

When we reach this unconflicted state of mind, the first step in the evolutionary path is taken.   The opposing forces of this world will no longer bother us. There will be no more obstacles thrown in our path. We will then progress swiftly.

So it is not a surprise that Brahma requests enlightenment on these seemingly opposing forces that constitute duality.