Thought 60: Man is egocentric

All of us are egocentric; some persons are more egocentric than others. We react to events, to situations and to people. It is this reaction, which results in either happiness or unhappiness to you. If you do not react, there is neither happiness nor unhappiness for you – which, of course, is an ideal situation. But we are not living in an ideal world; nor are we gods; we are all ordinary human beings with normal expectations and normal reactive tendencies in life. Therefore, in real life, all of us react – to a more or less extent to events, situations and people.

Conflicts while dealing with other persons are very common – particularly when the egos clash. When our reaction to an event or a situation or a person entails a conflict, we become anxious and unhappy; sometimes we may even feel quite miserable. When our experience indicates that we are mostly in a state of unhappiness or misery, then, we should understand that we have not been able to keep our ego under control.

Before you begin to react, however, a thought enters your mind concerning the event or the situation or the person, about which/whom you are reacting. If you dismiss this thought as it arises in your mind, you do not react or you react minimally. But most persons cannot do that. Some persons, however, have a habit of sitting on this thought for hours on end, turning it over, again and again in their minds, thus, slowly working themselves into a fury. I used to do that a lot during my middle age. I could see I was miserable and achieved nothing by constantly brooding over issues, again and again, to no purpose - but I could not stop this habit. My wife, Sithadevi, who is a very pleasant, positive and calm person, observed this. She helped me eventually to overcome this habit. Once I was able to successfully do that, I was peaceful - and happy.

Since, ego is a sense of inflated self-importance, arising out of false identification with the body-mind complex, the more ego-centric one is, the more severe his reaction to an event, situation or a person is going to be – and vice-versa. In general, the more you dwell on an issue in your mind, the more severely you react to it. This kind of reaction always spells out anxiety and unhappiness for you - which is purely self-inflicted. But of course, it is the same ego that drives you also to positively achieve things in life – when it is kept under control.

Thus, ego is a double-edged sword; it is not a bad thing, if used to achieve things, which advance you in the positive direction in this world. But if used to satisfy your whims and fancies (arising out of your likes and dislikes), ego is bad, because it causes you avoidable misery on account of reactions to events, situations and people. I am not saying that you should not react – some measured reaction under certain circumstances, no doubt, is in order. However, over-reacting, or excessive reacting would only cause you avoidable misery.

Thought 59: The impact of cause and effect in the day-to-day life

The Cause and Effect is the law governing the Srishti (Creation). This law never changes; and it has no exceptions. This law applies to everything in the universe – to the living beings, to the other moving and non-moving things (Charaachara Jagat) and also to the phenomena of nature. This is the inviolable law here. This is not a law made by anyone here! This is Isvara’s (God’s) law.

When you go to a medical doctor, the very first thing that he orders is a series of clinical tests to establish the cause of your complaint or ailment, before he begins the treatment or the surgery. He insists on knowing what caused the ailment. Cause and effect is a well-established concept in the health care management.

It is even so in the police and the criminal investigation services too. Whenever a crime takes place, the detectives look for the cause – because they know that without a proper cause (reason), no crime ever takes place. And they also know that unless they show the cause with a proper and scientific evidence, the criminal will not be convicted in the court of law. Therefore, cause and effect is also a very important concept in the management of criminal jurisprudence.

In the management of the maintenance and repair services of appliances and machinery (called Tero-technology), finding out the cause is crucial to the restoration of the performance of the faulty device or machine. If they do not trace the cause that caused the malfunction, they have no hope of ever repairing it or ever preventing its recurrence in future. Just think how critical it is in the Aviation technology and industry. They would never allow an aircraft into air unless they established beyond all doubt that the cause of the defect reported earlier is completely investigated and removed.

In general, we may say nothing ever happens without a cause; nothing ever happens in this world without a reason.

The next thought is about “Man is egocentric”

Thought 58: The cause and effect principle in Creation

Every cause must give rise to an effect. When there is a cause, there is going to be an effect. There can never be any cause without an effect. There can never be an effect without a cause. Cause or effect, are not stand-alone systems. When one happens, the other is inevitable. When you see an effect, there would necessarily be some cause behind it. The cause must always precede the effect. This is not a rule made by any one here. We may try to understand this rule - but can never hope to change it in any way.

When you do something, you get a result. Every action produces a result - that is the rule. You cannot refuse the result. You have to experience the result; there is no escape from it. You cannot also transfer the result to some one else. You yourself have to experience the result of your actions. This is the rule here, again.

Yesterday's actions shape today. Today's actions shape tomorrow. Any day, what you get is what you deserve. Performing bad actions today and expecting to escape their bad results tomorrow is being naive. Performing bad actions today and expecting a good result tomorrow is even worse. Your actions produce results for you alone - not for any one else.

An action need not always be physical. Even thinking is action; thinking also produces a result. I once found my friend Venki tearing a photograph into very small pieces. I was surprised at this and asked him for an explanation. He said that he could not kill her and therefore, he found some satisfaction in destroying the photograph of a lady whom he disliked immensely. There was murder in his mind – and that is an evil action.

Speaking is also action; speaking also produces a result. We can destroy people with our words. You see that scenario vividly in our daily serials in the Indian TV. Similarly, we do several evil actions with our body limbs.

We also find that the nature of the action decides the nature of the result. When you perform a good action, you get a good result - and when you perform a bad action, you get a bad result. For instance, when you think negatively or speak ill of others, it produces a bad result for you – and not for the person against whom your ire is directed.

The next thought is about “The impact of cause and effect in the day-to-day life”

Thought 57: Religious Karmas in Hinduism (Continued)

Mind is never idle; it is always thinking. It goes hither and thither, constantly, rapidly and randomly. This is known as Chaapalyam in Sanskrit. The Upaasana (Dhyaanam), if done properly, removes this random and wild forays of the mind into the world of objects. It gets rid of the constant movement and randomness of the thoughts in the mind - and gives you concentration (Ekaagrataa). Thus, Bhakti-Yoga liquidates Chaaplayam (constant roaming of the mind)

The mind had a lot of impurities and randomness – when you did all worship mechanically for enjoyment of one type or the other. Even when you wish to stop enjoyment and reach out to Isvara through Bhakti, you have to make use of the same mind again. Mind is a powerful instrument. The mind, which had Rajas and Tamas earlier, is now transformed into a mind, which is full of Sattva. After getting cleaned up in this manner, mind will lose its Maalinyam and Chaapalyam.

Once the Rajas and Tamas are got rid of, Sattva comes up in the devotee – and this is known as Sattva Suddhi or Chitta Suddhi. While the Karma-Yoga develops the Chitta Suddhi, Bhakti-Yoga develops Ekaagrata. The journey of the devotee does not end with Chitta Suddhi and Ekaagrata. If the foul smell has been stopped, it does not mean the pleasant smell has commenced; similarly, if the bad Vaasanas (Durvaasanas) have been conquered, it does not mean that good Vaasanas (Suvaasans) have been created. Creating good Vaasanas is the next step.

Thus, all this while, the devotee has endeavored to prepare his mind so that it will become eligible to receive the Aatma Jnaanam (which is Moksha) - which is his goal. The next step in his quest for Aatma Jnanam - is Sravana (reading the Upanishads), Manana (reflecting and clarifying the doubts by studying the Brahma Suutras) and Nidhidhyaasana (contemplating with very serious concentration to know who you are). These last three exercises are better done with the help of a competent Guru. (The commercial Gurus of modern times, who peddle religion and spirituality for money and popularity (or influence) are not considered competent).

The religious discipline, thus, makes man a good person - one who seeks Jnananm and not pleasures alone. Such a disciplined person keeps sufficient distance between himself and Adharma; and such a determined and disciplined person will always be totally unwilling to become an instrument of conflict.

The next thought is about “The cause and effect principle in Creation”

Thought 57: Religious Karmas in Hinduism (Continued)

Those devotees who do Upaasana to the Devataas and lesser gods (than Isvara), through the stipulated rituals, believe that these Devataas and gods grant them their desires. Bhagavad Gita says that after leaving the present bodies, these devotees go to the world where the worshipped Devataa resides. If one worships Indra, the devotee goes to Indraloka and becomes a Deva in that Loka. But this Deva is still a Jeeva. After enjoying the pleasures of Indraloka for a limited time, the Jeeva has to return back to Samsaara and its sorrows. Thus, whoever worships a Devataa or a Deva (god) gets only a limited result.

Whereas, those who seek the Isvara go to him directly - which means that they attain Moksha. The wise devotees know that there is only one Paramaatma and wish to gain him; when they discover and recognize that they and the Paramaatma are identical, they gain the Paramaatma (which is Moksha). When they gain this knowledge, they gain freedom from Samsaara and its sorrows - for ever. These persons need not return to Samsaara, ever.

Such devotees recognize that all Devataas and gods are but “Amsas of the Paramaatma” only (Amasa is a tiny part or microcosm). They sincerely believe that there is nothing other than the Paramaatma any where. They also recognize that god or Isvara is not confined to the temple alone; god (Isvara) exists everywhere – in every nook and cranny of this universe. Such devotees convert their earlier fear and prejudice into love – and Love is Bhakti. These devotees make a very serious attempt to reach Isvara through Bhakti (love). They have no desires except to progressively enhance their Bhakti to Isvara. Hence, they do all Karma selflessly (Nishkaama Karma) with Prasada Buddhi, which means that whatever experience they get in life – be it pleasant or painful - it is Prasada (a divine gift) for them from the Isvara. There is no more selfishness in them now.

This is Bhakti-Yoga. These devotes get rid of their Bhoktrittva (desire for worldly enjoyment) and Mamakaaram (attachment to worldly things and pleasures) through Bhakti-Yoga. Bhoktrittva and Mamakaaram are caused by Tamas.

Thought 57: Religious Karmas in Hinduism (Continued)

There is nothing wrong in worshipping Devataas or gods in whatever manner that is conceived by these devotees. In fact, those who do these Karmas and Upaasanas are better persons than those who do not do any religious Karma or Upaasana. The former recognize that there is a higher authority ruling over the destiny of all human beings.

Vedaanta advises such devotees to convert their Karma into Karma-Yoga and their Upaasana into Bhakti-Yoga. These devotees have to recognize that there is a Divya Sakti in the universe, called Isvara, who created this universe, who sustains this universe and who also annihilates this universe. Having recognized the existence of this Divya Sakti, which is known as Isvara, they must remember him in everything they do at every moment of each day – like the musician who conscious of the Sruti while rendering his music.

To gain some knowledge and interest in Moksha and in the Isvara, these devotees have to first see and appreciate the limitations of their desires for worldly or heavenly enjoyment. Such worldly or heavenly desires always put them back in in Samsaara and its sorrows – after leaving their bodies in the current birth. Even those who go to Pitru Loka or heaven have to be reborn in Samsaara after their soujourn in those Lokas comes to an end; and their soujourn in those Lokas lasts only as long as their Punyam merits their stay in those Lokas. Thus, in this kind of worship, people limit their interests to Dharma (religion), Artha (wealth) and Kaama (desire). Therefore, Vedaanta says that one should not do these Karmas or Upaasanas mechanically with the desire for better life or with the desire to go to Pitru Loka or to heaven.

These devotees must recognize that everything in the world is Isvara; here, there is nothing other than Isvara. Their Karma is Isvara too; they should see Isvara in everything they do - including in their Sahaja Karmas (eating, sleeping etc) and Laukika Karmas (whatever they do to earn a living, what ever they do for the family or for the society). They must begin to appreciate and believe that it is not just Karma – but it is Isvara appearing in the form of Karma. Thus, they want to reach Isvara though their Karma. This is called Isvaraarpana Buddhi – which is the Karma Yoga. Bhagavad Gita (4.24), conceptualizes this principle saying, “Brahmaarpanam Brahmahavir Brahmagnau Brahmanaa Hutam Brahmaiva Tena Gantavyam Brahma-karma-samaadhinaa = The ladle and other implements used for offerings are Brahman; the oblation is Brahman; the sacred fire is Brahman; the person by whom the oblations are offered is Brahman; Brahman indeed is to be reached by that person, who sees everything as Brahman”. In this Karma-Yoga, the Yogi does everything for the sake of Isvara – and thus, tries to remember Isvara all the time. In this way, they get rid of their Kartrittva (ego), which is caused by Rajas.

When you do the religious Karma with Isvaraarpana Buddhi – it signifies “I am doing this because my Isvara, who is everything to me, asked me to do it and therefore, I dedicate this Karma totally to him”. A devotee with such a faith in Isvara will never do bad Karmas. This Karma-Yoga attitude leads to the purification of the mind; all the Maalinyam (impurities) in the mind gets liquidated and the Yogi attains “Chitta Suddhi” (purification of the mind). This is precisely what the ancient Maharshis had in mind when they recommended religious Karmas in the Vedas; they wanted people to do Karma only to puify the mind – and not for enjoyment.

Thought 57: Religious Karmas in Hinduism (Continued)

Vedaanta considers those who do religious Karmas and Upaasanas expecting a better life in the next Janma or do it for going to Pitru Loka (Chandra Loka) or heaven (Svarga Loka) for enjoyment after death, are ignorant people, who are consumed by a passion to possess and enjoy the worldly and heavenly things and pleasures. Those who focus on the worldly or heavenly enjoyment have wrong priorities – because worldly enjoyment is always accompanied by a lot of worldly misery also. In fact, the enjoyment portion is tiny compared to the misery component. Such persons have no control over their minds. Minds, which focus on worldly enjoyment, are considered to have “Maalinyam” (impurities) and “Chapalyam” (wild and random movement) in them.

When you have no control over your mind, it is but natural for you to feel compelled to act on whatever priorities your mind conceives. The priority of an uncontrolled mind is always enjoyment – and ever more enjoyment. Buddhi alone has the power to control the mind, but in such persons, Buddhi is not available for introspection and self-control. The minds of such persons successfully impose their own priorities. Their priority is always more enjoyment – and never less enjoyment.

Procedures are available in Hindu Saastras to invoke specific Devataas for fulfilling specific desires. Persons who do the Karmas and Upaasanas perform these rituals with great Sraddha. They are content and happy to worship these Devataas or gods. These Devataas and gods are controlled and governed by a superior power called Isvara. The devoties, who worship these Devatas and Devas, are not bothered about Isvara, who alone has the power to fulfill the desires of all devotees – no matter which Devataa or god they invoke in their worship. These persons do not know that nothing ever happens in this world, without the knowledge and consent of the Isvara, who is the Omnipresent, the Omniscient and the Omnipotent controller of all events in this universe. They do not know that Isvara (Vaasudeva) is everything; they do not know that he alone appears in the form of the Devataa or the god worshipped. These are the ignorant persons - who are deprived of discrimination.

Thought 57: Religious Karmas in Hinduism

Every Hindu religious form of worship is generally connected with the Bhuuta (Upaadhi) of a Devataa or a Deva – and it is known as Anushtaana Karma (or simply Karma). There is also another form of worship, called Upaasana. Upaasana is generally connected with the Sakti in the Bhuuta, which is a Devataa or Deva - and it is known as Devatopaasana.

It is common in Hindu worship, either at home or in a temple, to perform Puuja with chanting of Slokas and/or sacred Naamas in praise of the Ishta Devataa (favourite god), using flowers, camphor, Agarbattis (incense sticks) during this procedure and wearing clean and washed clothes. If the Puuja is done at home, the idol of the Devataa or Deva (representing his Bhuuta) is kept on a pedestal in a clean place in a room. This kind of Puuja, which is performed following strictly all the stipulations of the Saastras is called the Anushtaana Karma (or simply, Karma). Here, the worship (Karma) invokes the Bhuuta (matter) and the entire thing is a ritual, which is mostly done with the physical body and the limbs of the worshipper. This kind of worship is recommended for the beginners (Mandaadhikaari)

The Upaasana is done mostly with the mind – and invariably by uttering a Mantra. There are several Mantras such as the Panchaksharee Mantra (Om Namssivaaya), Ashtaaksharee Mantra (Om Namo Naaraayanaaya), Dvaadasaaksharee Mantra (Om Namo Bhagavate Vaasudevaaya), Panchadasaaksharee Mantra (A Mantra with 15 Beejaaksharas invoking goddess Lalitaambika) and so on. The Upaasana silently addresses the Sakti (a Devataa or a Deva). Upaasana is done by more enlightened devotees (Madhyamaadhikaari)

Those who do the daily Karmas as enjoined in the Saastras (Niyatam Karmas) – generally do so mechanically. When done in this manner, it is known as “Anushtaana Karma”. Such persons follow all the rules and regulations as stipulated in the Saastras and they are afraid to deviate even a wee bit from those rules and regulations. Suppose, for instance, this devotee is delayd at work and is not able to start the worship at the appointed time; this causes a big worry to them. If a devotee misses to chant the Vishnu Sahasranaamam (one who has a program do that every day) on a particular day due to some difficulty, he becomes very uncomfortable; some persons get so worried that they cannot even sleep. Fear is the main motivator for this kind of worship. Worship should not be based on fear – it should be based on love (Bhakti). One need not fear god. He never punishes his devotees for their omissions and commissions with regard to worship.

The persons who perform the Anushtaana Karma daily, following all the stipulations of the Saastras, are typically very proud about the way they do their Anushtaana Karma; they are exceedingly egoistic and highly arrogant persons; these traits used to reflect clearly in their interaction with other persons, who do not do these Karmas in the same meticulous way that they used to do. I knew one such religious person, who used to be in the Administrative service in Andhra Pradesh. He used to get upset whenever any one opposed him - even on trivial issues; he used to frequently threaten them with “Saapam” (religious curse), which the ancient Rishis resorted to (rarely of course) - to punish the evil persons, whenever they did some harm to good persons.

Even those, who do Upaasana, also impose unnecessary limitations on themselves because of fear or prejudice. For instance, those who follow Vishnu and Chant Vishnu Mantras (such as Mahaa Mantra or Akshtaakshari Mantra) do not chant Siva Mantras (Panchakshari or Mahaa Mrityunjaya Mantra) and vice versa. The Sakti worshippers only believe in Sakti worship (Lalitaa Sahsranaamam) and no other worship. For such persons, who are locked on to one Devataa, if another Devataa comes to mind, it is sacrilege. Thus, they impose unnecessary limitations on themselves and get bound by their Upaasana. They do blindly and mechanically whatever they are doing - because of fear and prejudice. Such persons also feel proud and highly egoistic about the way they do their Upaasana. They feel that they are great and look down on all others who do not do what they do.

Thus, people, who do these Karmas or Upaasnas in the above mentioned manner, lead an egoistic and selfish life. Ego and selfishness are not good; they are evil. They are the worst pollutants in the mind.

The next thought is about “The cause and effect principle in Creation”