Why We Do

Hari OM

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality.

The following is extracted from discourse notes…

In our life, we must distinguish between our needs and our desires. We have natural, physical needs – when you are hungry, you want food; when you are thirsty, you want to drink something. These are natural; they cannot be categorised under desire or kaama.

Categories of Desire

The desire for realisation of Truth, for Liberation, or desire for God, are all desires and there will be some agitation until the desire is fulfilled. This type of desire which is for one’s own upliftment will not make you engage in sinful acts. Such a desire cannot be said to be mahashaani or mahapaapama.

So the desire that should be considered as your enemy is the desire for more and more sense pleasures, indulgence and gratification of the senses. Greed for more power, wealth and pleasures can never be fulfilled. These desires are very different from the fulfilment of our natural needs. Here we are talking about the extrovert mind and the consequent seeking of pleasure in sense objects. Such desires only go on multiplying. Sri Krishna says ‘viddhi enam iha vairinam – understand this to be your enemy. It makes you do wrong things.

Overcoming harmful Addictions

It is true that some desires are very strong and difficult to overcome. They cause so much sorrow that you think, ‘I don’t want to do this, I don’t want to do this’. For example, someone suffering but addicted to alcohol or drugs, says, ‘I want to quit’. Unfortunately, by that time the habit has become so ingrained, the inclination (vaasana) has gathered strength and become so deep-rooted that it cannot be easily overcome. Just his saying that he wishes to give it up is very superficial; it is not a strong desire. Mark Twain said “Giving up cigarette smoking is the easiest thing to do. I have done it a hundred times”. We are just like him!

Another reason for ‘feebly’ wanting to give up something is because we like it. It gratifies our senses, and we enjoy it, even though we know it is harmful. That is why Bhagwan says: ‘Kaama esha, krodha esha rajoguna tamsovaha ….’ (ref BG 3:37)

Thus, we may say that we do not want to do a particular thing, but secretly we enjoy it. Sometimes I say, I want to give up a particular habit because it is considered wrong or undesirable by others. But the fact is that deep down, I do not think that it is wrong.

If you do not want to do a certain thing, nobody can force you to do it. Pujya Gurudev Swami Chinmayananda used to say that if somebody does not want to attend a Gita lecture, twenty horses cannot bring him here. Often in our lives, we fail to do many things which may benefit ourselves or others, but we are unable to do so. Why? Because there is no real will or desire to do so.

So the reason why we commit sin is because of ignorance, wrong notions or the power of habits which have gained such a strong grip over us that they push us into doing something that we may not want to do.

Hence, Sri Krishna answers Arjuna’s question by stating that desire is the enemy within that forces a person to do wrong things.

Do Not Succumb

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality and become more congruent within our personality.

In our life, we must distinguish between our needs and our desires. We have natural, physical needs – when you are hungry, you want food; when you are thirsty you want to drink something. These are natural; they cannot be categorized under desire or kaama.

Categories of Desire

The desire for realization of Truth, for Liberation, or desire for God, are all desires and there will be some agitation until the desire is fulfilled. This type of desire which is for one’s own upliftment will not make you engage in sinful acts. Such a desire cannot be said to be mahashaani or mahapaapama.

So the desire that should be considered as your enemy is the desire for more and more sense pleasures, indulgence and gratification of the senses. Greed for more power, wealth and pleasures can never be fulfilled. These desires are very different from fulfilment of our natural needs. Here we are talking about the extrovert mind and the consequent seeking of pleasure in sense objects. Such desires only go on multiplying. Sri Krishna says ‘viddhi enam iha vairinam – understand this to be your enemy. It makes you do wrong things.

Overcoming harmful Addictions

It is true that some desires are very strong and difficult to overcome. They cause so much sorrow that you think, ‘I don’t want to do this, I don’t want to do this’. For example, someone suffering but addicted to alcohol or drugs, says, ‘I want to quit’. Unfortunately, by that time the habit has become so ingrained, the inclination (vasana) has gathered strength and become so deep rooted that it cannot be easily overcome. Just his saying that he wishes to give it up is very superficial; it is not a strong desire. Mark Twain said “Giving up cigarette smoking is the easiest thing to do. I have done it a hundred times”. We are just like him!

Another reason for ‘feebly’ wanting to give up something is because we like it. It gratifies our senses and we enjoy it, even though we know it is harmful. Thus, we may say that we do not want to do a particular thing, but secretly we enjoy it. Sometimes we say we want to give up a particular habit because it is considered wrong or undesirable by others; but the fact is that deep down, we do not think that it is wrong.

If you do not want to do a certain thing, nobody can force you to do it. Pujya Gurudev Swami Chinmayananda used to say that if somebody does not want to attend a Gita lecture, twenty horses cannot bring him here. Often in our lives we fail to do many things which may benefit ourselves or others. Why? Because there is no real will or desire to do so.

So the reason why we commit sin is because of ignorance, wrong notions, or the power of habits which have gained such a strong grip over us that they push us into doing something that we may not want to do.

As was seen on last Story-day's post, we have the matter of choice. We can rise from our addictions of various kinds, but we must fund the true will to do so. If we have not the strength within ourselves as part of our nature, this is when the 'prop' of a solid philosophy which holds the values we desire can become our life saver. Inculcating the values, following the practices, garnering results of changed habits all build the encouragement to continue along a path away from our self-destruction.

Arrest the Bandits

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality and become more congruent within our personality.

We are reading "Tips for Happy Living - jIvnsUÇai[ /jiivanasuutraani", by Swami Tejomayananda (Guru-ji). Choose-days writings are here to prompt deeper thinking on the choices made on a daily basis and seek to provide prompts for raising the standard of one's thinking and living. This text composed in format of Sanskrit traditional teachings, speaks directly to this purpose. As ever, the full text may be obtained from CM Publications - or your local centre (see sidebar).

"Mind Your Mind" is the subtitle given to chapter seven of our text. Think 'shaantiH, shaantiH, shaantiH"! What is most precious to man and how does he lose it?

kam³aexaidivkarap[a< n vzmagCDet!.1.

Man>zaiNtivvekinxenaRzkTvat.2.

Kaama-krodhaadi-vikaaraanaam na vasham-aagachcchet ||1||

manaHshaanti-vivekanidher-naashakatvaat ||2||

One should not come under the sway of vices like desire, anger and so on.

They being the destroyers of the wealth and mental peace.

We would not easily put at stake what we value; we safeguard whatever we consider precious. We invest much 'value' in 'stuff', but also our physical health. What of our mental health and wellbeing though? We unwittingly surrender our power and permit other people and situations to rob us of our discrimination and peace of mind. The slightest provocation, a hint of an insult, a minor discomfort, an imagined loss, anger or jealousy… any of these disturbs our mental poise and thinking capacity.

To remain totally unaffected by likes, dislikes, anger etc., may initially seem impossible. However, we can become aware of them arising within us and not get swayed and swept away by them. We can discipline ourselves so that they do not overwhelm us or loot our inner tranquility.

How does one overcome anger? The simple answer is - do not get angry in the first place! It requires a simple flick of the mental switch. The act of doing requires effort, not-doing does not. Likewise, becoming angry is an action therefore requires energy. Not becoming angry is effortless. Yet we somehow have transposed this in ourselves and we put energy into 'not getting angry'.  Simply, don't be angry. If you wish to exhaust yourself, weary yourself of the world, by all means, exert the energy required for anger.

Also, when we value mental peace as true wealth, and when we realise that likes and dislikes and resultant desire, anger, greed, delusion, arrogance and jealousy are our enemies,  we will not give into them so readily. We will recognise them as wayside bandits who destroy our knowledge and wisdom.

Know Humility

Hari OM

Application - that is what 'Workings-days' are about!

The Narada Bhakti Sutra is our guide for a while… the nature of Love (with the capital 'ell') and a full exploration of it. As always, you are encouraged to seek out the full text from Chinmaya Publications (links in side-bar); but for those who prefer e-readers, this version is recommended. Whilst awareness and interest can be raised by these posts on AV-blog, they cannot substitute for a thorough reading and contemplation...and practice!
 

Chapter Six, Section Two - Obstacles to Practice.

What next can present a hurdle for the seeker? Narada-ji proceeds;

Ai_amandM_aaidk< TyaJym!.64.

Abhimaanadam-bhaadikam tyaajyam ||64||

Pride, vanity and other such negative urges of the mind, ought to be given up.

It is clear and is a message found in all spiritual philosophies. We all of us carry pride in some way. It may not be overt and obviously egotistical. A mother will be proud when a child is turned out well. This of itself is not necessarily to be considered a bad thing - for there is self esteem to be considered in the equation - but it is when such pride becomes a matter of boast, even within a family, that it starts to cloud our judgement on things or present as interfering, controlling and such like. Whilst this, or vanity - excessive primping and preening of one's appearance in an attempt to garner attention - are an ever-present risk for the saadhaka, so are the associated states of jealousy, hypocrisy and such like. Ego is the at the base of all these negatives, but it is also the ego which can drive the saadhaka towards the higher. How?

tdipRtaiolavar> sn! kam³aexai_amanaidk< tiSmNnev kr[Iym!.65.

Tadarpita-akhilaavaaraH san kaama-krodha-abhimaana-adhikam tasminneva karaniiyam ||65||

Having dedicated all activities unto That (Him), one should turn all desire, anger, pride et cetera towards That alone.

Whilst the ego still roils within us, let us at least turn it to positive use. Take pride in saadhana! Take pride in bhakti! Take pride in learning of being an improved personality. Then begin the work of overcoming even spiritual pride.

Dedicate all actions and thoughts, including those which are of prideful nature, to the Higher Element. This does not mean that one ought to seek excuse for rude and egotistic behaviour, justifying the negatives as being of the Lord. What a waste of effort that would be, one which would yield no genuine spiritual return. No. Rather, when you begin the spiritual journey properly, you will begin to acknowledge more readily when it is your small self which is rising instead of permitting the Higher to make an instrument of you and in this way you can 'catch' yourself and beg forgiveness of the Higher, placing the action or thought at that inner altar and standing upon it to crush the tendency and engender better levels of humility and ego-less service.

At the moment we conduct our interaction with the world based upon our ego-centric self, seeking to fulfil all that is required for this body, the one with which we "I"dentify as well as the mind and intellect within it. A true bhakta surrenders the BMI aspects of his or her being at the feet of chosen Iishta and begs to become only an instrument of Love.

We must constantly guard against the actions doing one thing - appearing 'good' - but the mind doing another. The lusts and longings are pernicious thoughts and can work independently - or so it seems at times! Whenever these arise, let the witness-self (saakshii) grasp them and offer these up to the Higher with a request for forgiveness. Seek to eradicate all traces of likes and dislikes, angers, passion, selfisness and so on from within. Argument is made that without the six key mental conditions (kaama/desire, krodha/anger, lobha/arrogance, moha/delusion, maada/miserliness and matsarya/jealousy or competitiveness), there would be no motivation to act at all and life would become chaos. This is not disputed, in fact. What is being said is that these conditions are ever present, but what must be done is direct them to the Higher.

Bhaktisaadhana, devotional practice, does require mind; however, one who begins this journey must now face up to how unruly the mind has become and seek to bring the rebellious nature under full intellectual control. Quietening the mind is essential for spiritual practice. Begin this by directing all the negatives towards the One Positive, to Naaraayana. When desires or anger and such arise, let the first remembrance be of the Lord and offer them up. HE will then assist in turning the negative forces into energy which can be used positively.

Transform your anger into work for good; don't rage about how the homeless must be freezing in the winter - search out your spare blankets and deliver them to the places where they will be of use. Your anger will have translated into an act of Love. Don't sit and fester about what you do not have; instead, mark off the good things and if something essential is truly lacking, lay your request with full heart and humility before HE. If it is your due, it will come to you. Do not constantly complain about what other's have and let your heart turn green; keep what you have yourself in fine condition and know the value of one solid thing outweighing multiple flashy items… know the difference between needing and wanting and when this is a struggle, lay before the Lord and seek help.

You and you alone are in control of these impulses. Seek not to divert blame for your lack of, or inability to apply, self-discipline. 

Our Undoings

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality and become more congruent within our personality.

MANAGING THE MANAGER (cont'd) - Swami Swaroopananda

Managing the Six Mighty Forces.

There are six main 'forces' within us fighting to win first place in keeping us low in life. There are many techniques given for the taming and control of these forces… but the fact of the matter is that the one thing the mind will always submit to is Love. Love is the antidote for all the negative influences of the mind. These six, though, are very powerful and will do their best to torture the mind, causing agitations and sorrows. In brief, they are /kaama, /krodha, /lobha, /moha, /ahankara,  and /matsarya. We will look at them individually. They are a constant bother and trouble to us, coming not from the external world, but from our own inner depths. How to replace or manage them?

Kaama - lust or desire.

Note that kaama does not have to mean only carnal lust, as some have portrayed it. We can lust for many things in the material world! What is more, we are very adept at justifying our submission to the desire. 

As already explained, desire is always born out of imagination; therefore, keep the mind busy, do not allow it to brood. Turn it towards something higher. When the mind is devoted to something higher, lust gets easily controlled. In a way, this is substitution. There is desire, still, for that which is the chosen higher - but it is a very positive step! The minute the mind starts wandering off and thinking "If only the funds were there for the new clothes…" we are succumbing once more to kaama. This is when we can take control and laugh at ourselves, saying instead, "...ah, but instead lets afford the cloth and make the clothes ourselves!" Equally, we can do this with high philosophical principles and ethics. Instead of hankering after the material, desire the eternal. 

Krodha - Anger.

This is a biggie. Anger comes from unfulfilled desire or from not getting things our own way. No matter how calm we may think we are, there is anger in each and every one of us. There is a difference between showing anger and being angry. A teacher, a mother, a father, might show anger when a child is at risk of harming himself - or at risk of it. Their anger arises from concern and they must show the child that the behaviour or action is not a good one; the short, sharp shock of such anger is a learning tool - as long as it does not stretch beyond that of course, whereby it becomes abuse. Gurudev said, "to be angry is to revenge yourself for the faults of others." Anger is more harmful to you than to anybody else. After a bout of real anger, your whole body trembles, the body systems (hormones, enzymes, blood pressure) go haywire. The mind will simmer and it is often self-perpetuating.

 

Anger arises also because we insist on something. Everything can't be our own way. Yes, you have a right to your opinion, but so does everyone else.

Anger can be overcome by cultivating forgiveness; first the other for the perceived infringement, but also ourself for having jumped off so fast and hard. Forgiveness is an art in itself and something to be practiced regularly. Another technique is, to give yourself the 'praayschitta' (act of recompense) of bowing at the feet of whomsoever you dropped your anger upon. The thought of this promise to yourself will often be enough to manage the mind - for the ego part will struggle with the outcome of letting loose in anger. Allow the mind to get humiliated once and it is much less likely to get angry in such a hurry again.

Be ever alert to your anger - no matter how quietly it simmers. A man took himself off to a forest retreat in order to overcome his anger. He spent quite some time there in meditation and solitude, finding great relief and calmness. Then his mind told him that he was a little lonely and ought to return to society. Not long after, he met an old friend who asked where he had been. "I have been to a place where I conquered my anger."

"Is that so? I think that this is not easy - I doubt that it is true."

"Oh but it is," said the man.

"I think it is not possible to be truly in control of one's anger," said his friend.

"I tell you it is," said our man, again.

"Really," teased his pal… "I am doubtful."

"IT IS TRUE I TELL YOU, I HAVE CONTROLLED MY ANGER!!!………."

...tbc...

Be Careful What You Wish For

Hari Om

Each 'Choose-day' we will investigate the process by which we can reassess our activity and interaction with the world of plurality and become more congruent within our personality.

We are reading the small booklet called "Not Too Loose, Not Too tight - Just right!" This is written by Swamini Vimalananda, and gives a very general overview of Vedanta for the beginner, with emphasis on the sattvic, rajasic and tamasic approaches to life. Remember, we are a mixture of all; use this as your mirror.

काम /kaama - desires.

All actions are prompted by desires. Desires spring from a sense of unfulfillment. Even though the sense of this lack is common, our desires can be sattvic, rajasic or tamasic, depending on what we feel will give us that the fulfillment.

Sattvic; desire to serve others, improve oneself, act well, gain knowledge, reach God, search for Truth, be with nature and alleviate sorrow are sattvic. They add beauty to a person. Actions prompted by such desires pave the way for inner unfoldment and sattvic joy.  They are compared to smoke which adds beauty to a fire (dhuumena avriyate vahniH). Desires do arise, therefore ensure that they are sattvic. Intention behind action can make all the difference to outcomes.

Rajasic; desire for name, fame, wealth, status, power or pleasure are rajasic.  The desire to assert, dominate, possess, change others or humble them are also due to rajo-guna. These cause lots of stress, strain, restlessness, craving and the drive for competition. They are compared to the dust that covers a mirror (yatha adarsha malenacha), which prevents us from seeing ourselves as we are. The 'duster' of right attitude and efforts are needed to remove ego-prompted rajasic desires. If our motives are small and self-serving, sattva cannot bloom.

Tamasic; desire for inaction, enjoyment without effort, the need to be served and the drive to terrorise or harm others are tamasic.  These make man slothful or criminally minded. They are compared to the foetus in a womb (yatha ulbena aavritam garbhaH). It takes a lot of effort, time and pain to get rid of our tamasic desires.  For instance, a person has to go through some trauma to come out of alcoholism, drug addition or a life of crime. These are extreme examples; but it is to emphasise that tamas is strong. The child who will not rise on time, who is inattentive to studies and fails exams because they are indifferent to the advantages it can gain them has an equal struggle. Such a child, unless helped to rise out of this behaviour, will likely be an equally dull adult, contributing little to society, and possibly expecting much in return for their nothing.