Thought 56: The reason why religions recommend righteous living (Dhaarmic life)

One may be able to give up some things totally - including one’s wealth, luxuries, travel, holidays, smoking, drinking etc. But one thing that one cannot give up totally is action (Karma); total cessation of activity is not possible for any living being (Jeeva). Total inactivity is the characteristic of insentient and inert matter (Jada).

For instance, you have to breathe, if you have to live. Breathing is a continuous process and cannot be stopped. Breathing, digesting and similar involuntary functions continue to take place even in deep sleep. Thus, there is no time, when a person is not involved in some activity or the other. Krishna Paramaatma says in the Bhagavad Gita (3.5), “a person can never live in this world even for a moment without performing action”

Hindu Saastras have recognized that there only two subtle movements in the body of a living being (Jeeva) – and they are the Praanas (the five vital airs or the Pancha Praanas) and the mind (Antahkarana). Subtle means that which is not perceptible to the five senses (Jnaanendriyas) – which means that you cannot sense them with any of the equipments that you are endowed with presently. Praanas and mind have power or energy (Sakti) inherent in them. This Sakti enables you to perform various tasks. For instance, the body moves – and what makes the body move is the Praana Sakti or the Kriyaa Sakti inherent in the Praanas.

The Sakti associated with the Praanas is the Praana Sakti or the Kriya Sakti (Sakti that enables you to perform Karma or work). The Sakti associated with the the mind is the Iccha Sakti (Sakti that enables you to “will”) and also the Jnaanan Sakti (Sakti which enables you to gain knowledge). These subtle Praanas and subtle mind are always (24X7) moving – which means that they are always (24X7) doing Karma. Human beings also have additionally, “Chit Sakti” – which is the Sakti associated with the Chit or consciousness in you.
Isvara also has these three Saktis (which are the constituents of his Mayaa Sakti). The Iccha Sakti associated with the Isvara is the Cosmic will. The Kriya Sakti associated with the Paramaatma is his Omnipotence. The Jnaana Sakti associated with the Paramaatma is his Omniscience. Chit (Consciousness) is the very Svaruupa (nature) of the Paramaatma and the Sakti associated with the Chit, is the very Svaruupa (nature) of his Maayaa Sakti (“Chit Sakti Chetanaa Ruupaa” – Lalitaa Sahasra Naamam).

When you associate yourself with the Karmas being performed by Praanas and mind, they become your Karmas. Man associates himself with those Karmas because he thinks (on account of Rajas) that he is a Karta who performs various Karmas (which is called Kartrittva); he does so only because he thinks (on account of Tamas) that he is a Bhokta; the Bhokta is one who enjoys the results of his Karmas (which is called Bhoktrittva). The Paramaatma is neither a Karta nor a Bhokta.

Kartrittva and Bhoktrittva invariably give rise to selfishness in man. For instance, while doing any action (as a result of Kartrittva), it is natural for every person to look for his advantage only (Bhoktrittva); he thinks that he is there for himself – and others have to take care of themselves. He believes that he is not responsible for what happens to others; consequently, he tries to gain the maximum advantage for himself - even if his actions were to cause harm to others. Man always tries to get watever he wants, no matter how much suffering he causes to others in the process. This selfishness in man is the one that gives rise to frequent and widespread conflicts in the society; selfishness is the root cause of all wars in the world.

The reason why religions recommend righteous living (Dhaarmic life) (Continued)

Every mind has some evil in it. This evil makes the mind unstable – and the unstable mind performs evil Karmas. That is how a Duryodhana, who is full of jealousy, greed, hatred and selfishness, caused instability in the society by his cruel and senseless ways. Evil minds perform evil Karmas and evil Karmas cause disorder and mayhem in the society - and the society ultimately collapses.

Seeing that all the evil there is in the world is only in the mind of man, the ancient Maharshis of India, who were pious and highly enlightened persons, and who were interested in doing good to the mankind and the world in general, could visualize that if man, with his evil mind, were to be allowed to do what he liked, he would destroy this world - and destroy himself also in the process; they knew that left to himself, man was more likely to become a selfish and evil Durydhana (who did not hesitate to destroy the society) than a Vidur (a wise person in the court of Dhritaraashtra). We are able to see the truth of their vision and wisdom - in the modern times also. Selfishness and other impurities in the mind are causing too many conflicts, terrorism and wars all over the world. Instead of using the science and technology exclusively for improving the comfort of man, the modern day scientists are developing weapons of mass destruction – which, if they were to fall into the hands of evil persons, would result in the destruction of this world.

Hence, these Seers took the trouble of developing a whole body of religious literature - and tried to organize man into a religious discipline. They felt that even if a small percentage of humans were to become disciplined in this way, it was still worth their while. Even then, they could see (they were seers who could project themselves into the future) that God will have to come down periodically in Avataaras and save the world from the grip of these evil forces. Krishna Paramaatma says in the Bhagavad Gita (4.7) “Yadaa Yadaa Hi Dharmasya Glaanir Bhavati Bhaarata Abhyutthaana Madharmasya Tadaatmaanaam Srijaa Myaham” = Whenever the declining of Dharma and the rising of Adharma happens, then, I manifest myself in Avataaras, And (BG 4.8) “Paritraanaaya Saadhuunaam Vinaasaaya Cha Dushkritaam Dharma Samstaapa-naarthaaya Sambhavaami Yuge Yuge” = I take an Avataaraa in every Yuga to protect the Saadhus (gentle and good devotees), to destroy the evil-minded persons and to establish Dharma).

In this body of Hindu religious literature (called Saastras or scriptures), these seers classified certain Karmas as Niyatam or enjoined Karmas, which should be perfomed by every person and certain other Karmas as Nishiddha or prohibited Karmas, which should not be performed by anyone. These are actually the do’s and don’ts that all religions stipulate. The do’s are called Sat Karmas (good actions) in Sanskrit and the don’ts are called Dush Karmas (evil actions) in Sanskrit

These Seers recognized that death does not put a full stop to life; it only signifies a comma. If one dies, he is reborn again. The Saastras which these seers developed mention incentives for good Karmas – which give a better life (good health, wealth, good progeny) in the next birth and also certain disincentives for bad Karmas - which give a miserable life in the next birth (such as poverty, disease and many more such miseries). Saastras say that “Puurva Janma Kritam Paapam Vyaadhi Ruupena Peeditah (the sins or Paapam committed in the earlier births will always make you suffer from some disease or the other in this birth)

Fear is the greatest controller - and these Maharshis hoped that the fear of poverty, disease and other miseries in the next birth would keep people away from bad Karmas. They also hoped that the religious discipline in people and in societies would make people perform more Sat Karmas and less Dush or Nishiddha Karmas. They also assumed that even those who do not believe in rebirth will be enticed by the prospect of heaven and frightened by the prospect of hell - after their death.

Hinduism preaches Dharmas (duties as enjoined in the Saastras) and the essence of these Dharmas is that you should not do unto others those things that you would not like others do to you. This is the bench mark for all Dharma and this principle is ingrained in the philosophy embodied in the Hindu Saastras. You are asked to think and conduct yourself on the lines recommended in the Hindu Saastras. This is civilized behavior. This is righteous living.

When you live a life of Dharma, there are no conflicts. A life of Dharma, apart from involving righteousness, is also associated with all Hindu religious Karmas (and Upaasanas).

The next thought is about “Religious Karmas in Hinduism”

Thought 55: This world has evil

Every one agrees that there is evil in this world. But, have you ever reflected on “where this evil resides?” It is not in the buildings and the roads. Neither is it in the mountains and the rivers. It is not also in the earth and the sky. It is not in the plant world or the animal kingdom. Some of the animals like a tiger, for instance, may appear cruel and therefore, evil. Actually, there is no evil in a tiger. It has been programmed to pounce and kill in the same way that a gentle cow has been programmed to say “Amba” and give milk. Thus, although the tiger may appear dangerous and cruel, it has no evil in it. It only knows how to pounce and kill; it does not know any other way of interacting with man or beast; it has been created this way.

Take another instance, such as a snake like a cobra; the cobra bites; it is its nature to bite; The cobra may be frightening and dangerous, but it has no evil in it; it does not know that it is wrong to bite; it as been created that way. The nature of a pet dog is to bark at strangers and lick the face of the master at every opportunity. Thus, the good Lord, in his infinite wisdom, created certain animals to be cruel - and others to be gentle. But the cruel animals do not have evil in them.

Thus, if evil is not in the animals, if it is not in the trees, if it is not in the earth, if it is not in the sky and if it also is not in the mountains and the rivers, where is it then? All the evil there is in the world is in the mind of Man! Man, in general, is an evil creature. Every human mind has evil in it.

Considering from another point of view, have you ever heard of a tiger killing another tiger; it never does; a tiger never kills another tiger. Similarly, an elephant never kills another elephant. That is because there is no evil in wild animals like a tiger or an elephant. But man kills another man. Actually, man kills not only man, but every other creature also on earth. Therefore, all the evil there is in this world is only in the mind of man.

Because of this evil in his mind, man destroys everything that God has created; he destroys the trust and confidence of people; he destroys the good relations between man and man - and also between nation and nation; he destroys all the good things – such as the natural environment around him; he destroys even big and mighty companies such as Satyam; he destroys the mighty institutions such as world trade center, built painstakingly over a long period of time by the pioneers of this world; he even destroys other men through terrorism. Therefore, beware of Man; he is the most dangerous creature in the world; he is even more dangerous than a tiger, than a snake; than any other animal - because he carries exclusively in his mind all the evil there is in this world.

How does this evil look? Has it any form? Yes, it has a form; rather, it has several forms - and these forms are greed, hatred, attachment, jealousy, selfishness, arrogance, prejudice, etc. These are the evils that make this world an unhappy place to live in, not only for the animal kingdom and the plant life – but also for man himself.

The next thought is about “The reason why religions recommend righteous living (Dhaarmic life)”

Thought 54: There is Sakti (energy) in all objects and beings of this universe

Hindu Saastras have recognized that there are only two things in this world, which are matter and energy (Sakti) - and they are related. This is precisely what the modern science also says. In fact, Einstein’s equation (e = mc²) defines mathematically this relationship between matter and energy. But Vedaanta goes a step further as explained below.

Vedaanta says that you are not your body-mind complex; rather, you are the Aatma pervading the body-mind complex. Aatma is Brahman (Awareness). Maayaa is the Sakti of Brahman. Brahman and his Sakti cannot be separated; Sakti is always integral to the entity to which it belongs. Therefore, wherever Brahman is present, his Sakti is also present. Brahman is present in every object and in every being of this universe. Thus, the Sakti that is present in very object and beings of this universe - is the Sakti of Brahman only. This is the Sakti, which is referred to in the paragraph above. This Sakti is also known as the Paraa Sakti or the Muula Sakti (root Sakti) – because this is the Sakti from which all other Saktis associated with different objects and beings of this universe are derived. This Muula Sakti is also known as the supreme goddess (Mother supreme)

In Vedaanta, the matter is called Bhuuta - while the energy is called Sakti. Vedaanta also says that every physical entity is a Bhuuta (which is made of the Pancha Mahaabhuutas, which are the space, the fire, the air, the water, and the earth and which emerged from the supreme goddess). The Bhuuta is inert and inanimate matter (Jada). Our physical body, for instance, is a Bhuuta – and it is inert and inanimate. Every Bhuuta in existence has some energy (Sakti) in it (which is derived from the Muula Sakti explained above). Even a rock has some Sakti (energy) in it, which is the potential energy - and which is waiting to be released. The Bhuuta in the living beings is also called an “Upaadhi” in Sanskrit.

All living beings are energy sources. The Sakti (energy) associated with the living beings, is a composite of one or more of the three component Saktis – Kriya Sakti (Sakti, which enables you to perform Karma), Iccha Sakti (Sakti, which enables you to “will”) and Jnaanan Sakti (Sakti, which enables you to gain knowledge). Kriya Sakti is the Praana Sakti – which is the Sakti associated with the Praanas. The Iccha Sakti and the Jnaana Sakti are the Saktis associated with the mind. Praanas and mind are the only two subtle movements in the body-mind complex.

Since the trees have practically no minds in them, we may consider that they do not have any Iccha Sakti and Jnaana Sakti in them; they only have Praana Sakti. The animals have very rudimentary minds and possess only Vaasana Jnaanam. Therefore, we may consider the Iccha Sakti in animals as practically non-existent. The Kriya Sakti is the predominant Sakti in the animals. Animals also possess a rudimentary form of Jnaana Sakti (which is limited to the Vaasana Jnaanam only). The human beings possess all the three Saktis – Kriya Sakti, Iccha Sakti and the Jnaana Sakti. The Jnaana Sakti in the human beings is superior compared to that of the animals - in the sense that it spans the entire spectrum of worldly knowledge, which includes both Vaasana Jnaanam and Vivechana Jnaanam. In the living beings, these three Saktis are underscored by another great Sakti, called Chit Sakti.

“Chit” means “Chaitanya” – which is pure consciousness. Aatma is the pure consciousness and the Chit Sakti is the Sakti associated with the pure consciousness. When the “Chit Sakti” shines (in the Buddhi), the inanimate body-mind complex becomes vivified – and at the same time, it also becomes self-conscious. Thus, Chit Sakti makes us animate and sentient. Because of the Chit Sakti, a person knows that he exists; no one need prove to him that he exists.

All living beings have Chit in them. In the human beings, Chit not only vivifies their Bhuutas - but it also makes them self-conscious. In the animals, this Chit only vivifies them but it does not make them self-conscious. The animals do not know that they exist – but the human beings do know that they exist.

All the three Saktis (Kriya Sakti, Iccha Sakti and Jnaana Sakti), however, are inanimate (Jada). While they can flow in the Bhuutas of living beings all by themselves, they cannot do what they are supposed to do in the Bhuuta - all by themselves. For instance, the Bhuuta is what moves and Sakti is what makes it move. But the Kriyaa Sakti, which is supposed to move the Bhuuta, cannot by itself move the Bhuuta – because it is inanimate (Jada). What moves a Bhuuta is the Kriya Sakti in it no doubt - but only when it is underscored or supported from behind by the Chit Sakti. For instance, I am able to move because of my Praana Sakti (Kriya Sakti) - only when it is underscored by the Chit energy in me (that is, when I am alive).

Thought 53: What is Destiny?

An action is called a Karma in Sanskrit. A Karma need not always be physical. Whatever you do, decide, speak or even think is a Karma (action) - and every Karma (action) will have consequences. You are accountable for every Karma that originates from you.

You may delude your self that certain circumstances forced you into a given action and therefore, you are not responsible for that action. But the divine justice system knows the truth; you and you alone are responsible for any action that you initiate, no matter what circumstances prompted those actions. You had a choice; you always have a choice. And you have chosen to act in a particular way in response to those circumstances. You need not have reacted at all or you need not have reacted in that particular manner.

The person responsible for an action (cause) is the one who will experience the result (effect) of that action. Some results are experienced immediately; others, later in this life or in a subsequent life. Every result will be in the form of either happiness or unhappiness to the person who does the Karma. No person would ever experience the results of the Karma done by another person.

Thus, you are a victim of your own past activities. Your present – which is your destiny (Praarabdha Karma or simply, Karma) – is fixed irrevocably in this manner. Once you fire a bullet, you have no more control over it. It surely goes and hits the target – some target or the other. Likewise, once you perform a Karma, you have created your destiny – irrevocably. You have no more control over it than you have on the bullet, which left your gun.

The Hindu philosophy says that yesterday's actions shape today’s results for you; and today's actions shape tomorrow’s results for you. Any day, what you get is what you deserve – no more, no less. The results (your Destiny) are very precisely calibrated (in terms of what your Karma (actions) deserved) before they are meted out to you. That is how you get your Karma (Destiny) in any life.

Also, the results of your actions culminate inevitably in some happiness or unhappiness to you. There is no escape for you from the results of your Karma. Hence, you and you alone, are responsible for any thing that happens to you. No one else is accountable for the consequences of your thoughts, your decisions, your words (speech) and your actions. Therefore, it is no use blaming any one else for any thing that happens to you; you write your own script (Destiny). Destiny is whatever good or bad that happens to you every single minute of every single day in your life.

There could be some confusion here because the action is called Karma - and the fruits of action are also called Karma. The fruits of action are actually to be called the Praarabdha Karma (Destiny) – which, in practice, however, we abridge and call it also Karma (Destiny).

This reminds me of what a local person said in San Jose to my daughter Sashi one day in the parking lot of a large departmental store. This parking lot is always very, very busy and full - most of the time, on any working day. The chances for your getting a parking spot near the entrance – are almost zero. That particular day, as luck would have it (is it really her luck?), Sashi could park her car right in front of the entrance. Seeing this, one local person, who was also looking for a similar parking spot, smiled and remarked to her, (observing that she is of Indian origin), “Madam, your Parking Karma appears to be very good today!”

Thus, understand that in any life time, you will have to submit to your Destiny; every one of the experiences you get in any life happen only because of the Karmas you performed in your previous lives. You alone are responsible for everything that happens to you in any life; you need not blame any one for any bad that happens to you in any life; neither should you attribute any good things that happen to you in any life to good luck; they are also equally the result of your earlier good Karmas. No one can change one’s Destiny; and this is the reason why they perhaps say, “Whatever will be, will be, Kay Sarah Sarah”.

The next thought is about “There is Sakti (energy) in all objects and beings of this universe”

Thought 52: Internal changes are not easy

Most people would benefit from changing their attitudes, but they resist change. Change is very painful. But then, if you do not change, that is also very painful. If a person does not change, it is because he cannot change. Internal changes, as opposed to change of physical habits, are very difficult.

One can perhaps change his habits through will or determination. For instance, one can force himself to do jogging or any other physical exercise daily. One can similarly give up smoking, stop overeating, give up sedentary habits like sitting on the sofa and watching TV while consuming copious amounts of beer and chips all day long, etc through strong determination. Swami Dayananda says that the inner change is, however, a different matter. By merely "willing", you do not change internally.

One cannot be asked to like a person, for instance, by an order. Nor can he wish himself to like a person. It is something that has to happen naturally. The changes you may wish for a person may do good for him or her, but still the change will take place only when there is an internal urge for this change in that prson. This will take place only when the person realizes that his current attitude is not doing him any good; he should realize on the other hand that it is doing him harm.

Experience alone can cause internal changes. Until then, the person would resist change. It is only a wise person who tries to profit by the experience of others.

Actually, when a person is honest about his or her feelings, you will find the beginning of a genuine change, says Swami Dayananda.

The next thought is about “What is Destiny”

Thought 51: The rate of change is more significant than change per se

Things in the world constantly change; change is the nature of this world. The famous English poet, Oliver goldsmith, said, “the older order changeth yielding place to the new”. Every generation, in fact, has been facing several changes. Our forefathers too faced several changes – but it appears that this truth never dawned on them. They were completely oblivious to changes in their generation - and therefore, clung to tradition, thinking that it is the proper thing to do.

You are now living in times in which the systems, which affect your lives, are changing, not only constantly – but also very rapidly. The rate of change is increasing steeply from generation to generation. The consequence of not being able to adapt to these changes as they roll out rapidly - is the main cause of stress in individuals. If you do not notice these rapid changes and adapt yourself to them quickly as they occur, you will be left behind. Those who do not recognize this truth come to grief very soon.

Thus, it is not the change that is really significant now; rather, it is the rate of change which is becoming more significant with every passing day.

The next thought is about “Internal changes are not easy”

Thought 50: Everything is cycled in the space-time Dimension

Nothing ever remains static in this world. Things always change – it is their nature to change. The night changes to become the day. The day changes to become the night. Seasons change constantly. Time is ticking away and the world changes with time – it only moves forward, never backwards.

Everything gets cycled in Nature. We see in the nature, a carbon cycle, a nitrogen cycle, a food chain etc. Even human beings get recycled; they die and get reborn any number of times (until they gain Moksha). This cycling is called “Chakra Bhramana” in Sanskrit – which is Isvara’s Leela (sport). In all these phenomena, we see His Order - His Ecological and Moral Order. Everything in this world obeys His laws and follows His discipline, unless otherwise disturbed by the imprudent actions of the human beings.

During the time of my parents, the world changed slowly. Now, with the impact of high technology on the society, the changes are occurring very rapidly – too rapidly perhaps. Those who do not recognize this fact are not in sync with the times. Nothing stops for you. If you do not keep in step with the changing world, you are left behind - and the world moves on. My parents were not aware of this.

Happiness and sorrow also keep changing constantly like everything else in this world of ours. Happiness is never permanent. Neither is the sorrow. The wise person knows that, if he gets happiness today, sorrow is scheduled for tomorrow. If he gets sorrow now, happiness is right behind.

Do not panic if things look dark now – soon, there will be light. The night is always followed by the day. If things look bad now, good news is not far behind. Cheer up.

The next thought is about “The rate of change is more significant than change per se”

Thought 49: Everything changes constantly in the space-time dimension

I lived in a certain segment of history and my children are going to live mostly in a different segment. My views and experiences were the products of the period of history and society known to me. The economic conditions, political scenario, educational system, culture, traditions and moral values to which I was exposed, determined the forces and compulsions, which made me what I am. The next generation will be exposed to a different set of forces altogether - the advances in systems and technology in their life times may impose compulsions of a totally different nature on them. My experience and views, when extrapolated into their segment of history, may or may not still retain their validity and relevance. Relevance takes precedence over continuity.

During the time of my parents, the world changed no doubt but very slowly. Now, with the impact of high technology on the society, the changes are occurring very rapidly; too rapidly perhaps. Those who do not recognize this fact are not in sync with the times. Nothing stops for you. If you do not keep in step with the changing world, you are left behind - and the world moves on. My parents were not aware of this.

Changes take place ceaselessly - matter into energy and energy into matter. There are constant changes in climate (EL Ninyo and LE Ninyo) and environment. Where there were forests in India and Brazil, we see plain land today. The courses of rivers change constantly. All materials age constantly – deteriorating constantly and becoming useless ultimately. All technologies have been changing (they are improving in general). Animals grow and die. There are ceaseless changes taking place in us. We grow mature and wither off ultimately. The cells in our body are replaced at least once in three years. Our ideas change constantly. Our knowledge too changes constantly. Our relationships change continuously. Our culture too changes continuously.

Happiness and sorrow also keep changing constantly like everything else in this world of ours. Happiness is never permanent. Neither is the sorrow. The wise person knows that, if he gets happiness today, sorrow is scheduled for tomorrow. If he gets sorrow now, happiness is right behind. Do not panic if things look dark now – soon, there will be light. The night is always followed by the day. If things look bad now, good news is not far behind. Cheer up.

Everything changes – in the space-time dimension. Change is the fundamental principle of nature. If you do not recognize this truth and adapt yourself quickly to the changes as they happen, you are left behind as the world continues to change and moves on.

The next thought is about “Everything is cycled in the space-time dimension”

Thought 48 (f): Action Plans

Setting a goal is the first step and this should be followed by actions to realize them. The proposed actions should be set down in what is called an action plan. This plan should say, what effort or resources are necessary and to what extent, what cooperation would be needed and how to achieve that, what information is needed and how to gather it, what infrastructure would be needed and at what cost, what risks are involved and do the risks justify the efforts, what roadblocks or barriers are likely to be encountered, what additional skills or strategies are needed and finally, what mid-course corrections and contingency plans are likely to be needed.

The needed actions should be broken down into easy steps, so that, implementation of this plan becomes easy and systematic - and monitoring and corrective actions become smooth. Goals are of no avail, if you do not frequently review the progress and apply the necessary corrections for the variances noticed from time to time.

The long term goals may be broken down into monthly action plans. You may set them three to four months ahead. When you have done the current month, add one more month, so that, you are always three or four months ahead. This may be continued until the goal is achieved. Review the progress once a month at least and apply the necessary corrections to your plans, before taking them up for implementation. This review can conveniently be done, each week for one goal. In this manner, you would have done conveniently, the review of four goals in a month. It is better not to take up more than four goals at a time. You can, then, handle them conveniently without any stress.

Each short term goal, in turn, may be broken down into four weekly actions plans, which, when successfully completed, will achieve the short term goal. It will be a good idea to make all the four action plans in the beginning - that is, four weeks ahead, which is, the time you allow yourself to achieve a short term goal. When you have done the current week, you can review the remaining weekly plans. Change them as needed before taking up the next week's plan for action.

In case of personal goals, you need not make elaborate action plans. What all that is necessary is to identify the important actions in easy steps. Henry Ford believed that no job would be too difficult, if it is broken down into small steps. Also, do not, in the early stages, look at the totality of the task involved - you may get discouraged, when the enormity of the task hits you.

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