The Cause of inner conflicts.

             We can categorize human suffering into three broad categories, based on categories of conflicts that one encounters which results in one’s suffering.  They are: -

1)    Conflict with nature

2)    Conflict with other external beings

3)    Conflict within oneself

Conflict with nature occurs due to external factors such as earthquakes, floods, tsunami, accidents, and the like, that are beyond one’s control and results in loss of loved ones, loss of livelihood, physical disability etc.  Conflicts with other external beings happen due to disagreements, disharmony and other differences amongst   fellow human beings resulting in fights, family turmoil etc. This also includes suffering caused by other creatures like dog, snake, and the like, through their bites.  Conflicts within oneself arise due to emotional upheavals such as anger, jealousy, guilt etc. resulting in depression and the like. Of these three, prevention and cure for the third one is entirely in the hands of the individual, this being an internal struggle. When this is achieved, it helps one automatically to overcome the other two sufferings as well. In this blog, let us see some of the causes that lead to this inner conflict, which we shall list as below:

1)    Attachment to possessions and loved ones

2)    Unfulfilled desires

3)    Comparing oneself with others

4)    Seeking peace outside

5)    Expecting the world to move as per one’s wishes

6)    Not viewing sufferings as blessings in disguise

7)    Not understanding the true meaning of success.

8)    The three illusions that are the source of one’s problems

Let us see them briefly one by one in the above order.

            Material assets and close relatives are the prime source of suffering for a majority of persons.  One needs to learn to practice detachment from objects and others as they bind one more and more to the world and to one’s limited body and mind.  It is hard to achieve, no doubt, but when one achieves one feels free, as he is no longer dependent on something or somebody for his peace and happiness.  Relationships or possessions cannot be considered as absolute, as each one will have to proceed alone to the ultimate goal.  Practicing detachment from objects and others also helps in managing the other causes for human suffering.

            Restlessness persists in life in spite of many of one’s desires being fulfilled.  The peace and happiness that one feels one has attained on any achievement wanes in course of life yielding place to new desire associated with the fulfilled desire. Hoping to attain peace through fulfillment of desire is like trying to put out a flame with butter.  The pursuit of unfulfilled desires seeking satisfaction and happiness mostly results in frustration, stress, anger, jealousy and so on.  Instead of ridding one of suffering, it adds to it.  When one’s desires are subservient to the main goal which is spiritual, pursuit of them is free from negative emotions.

            Indulging in comparison with others who are doing better, comparing their possessions and achievement with one’s own will only result in discontent and jealousy.  One should learn to be focused on one’s own achievement and possessions, with a feeling of contentment.  One should learn to accept others’ success as well while rejoicing in one’s own, without making any comparison.

            Everyone wants peace, struggles to achieve it in some way or the other and manages to achieve it now and then, from external sources.  The peace one gets from external sources is fragile and short-lived leaving him in misery when it ends. He does not realize peace is his real nature as Athma is his Real Self and not Ahamkara. The main cause of losing peace is due to mental disturbances that arise from Ahamkara and Mamakara.  When one loses one’s mobile phone one is disturbed and loses mental peace. But when one gifts one’s mobile phone and it is lost one does not feel agitated and lose his mental peace because he has no sense of myness or Mamakara in respect of the phone. Bhagavad Gita advises one to live with nirmamatva i.e. freedom from the sense of myness. This feeling of nirmamatva one can achieve only if one remembers all the time subconsciously that whatever one has is only a temporary possession as one can carry nothing with him, not even his body, when he leaves the world.  This quality will help one to live in the world with people and possessions without clinging to them.

            Expecting everybody and everything around one to be and to behave as one wants lands one in mental suffering more often.  Learning to accept people and their behavior, as they are, saves one from mental agony and sorrow. It does not mean one should accept injustice tamely or rude behaviour silently.  Only one protests or reacts in a calm and dignified manner to point out that such behaviour is not acceptable avoiding all unethical means.

            Swami Vivekananda says that misery is a great teacher and one has to train in this moral gymnasium called life, through its ups and downs.  If one is mature and open to reason, adversities can bring about a change for the better in one. A pregnant woman willingly undergoes the suffering of child-bearing and child-birth as she finds fulfillment in being a mother.  There are also people who turn bitter and get depressed with the question “why me?”. Adversities can bring about a change for the better if one is mature and open to self-analysis and does not go about seeking scape-goats to blame. Life’s pains, trials and tribulations have a beneficial impact on the thoughts and emotions of the concerned person, if he or she accepts them in the right spirit.  On the contrary reacting with cursing one’s fate, only worsens the situation.  Treated rightly suffering becomes a great teacher imparting strength and wisdom to one.

            Generally material success is viewed as success.  But attaining the end with peace of mind and happiness that is born of a sense of contentment in life is to viewed as success as it makes one strong and powerful. For true success must bring enhancement of one’s personality, purification of mind, joy, and happiness in life.  One needs to develop material achievements with inner growth to develop a successful personality.

            The three illusions to which one’s problems can be traced to are:

1)    Treating the body-mind complex as one’s Real Self

2)    Thinking that money can give total security

3)    Imagining that more sense pleasures mean more happiness.

Actually, one's Real Self is not the physical body-mind complex but the eternal Athma, which will be revealed only through Self-knowledge. One’s mind thinks, intellect reasons and body acts because of the power of Athma, which is not only one’s Self but the Self of all, being one only and all-pervasive and eternal. When this idea is uppermost in all one’s activities it will enable one to remain strong and pure even in the most adverse circumstance with love and acceptance for all. Money can buy comforts and luxury, but cannot buy inner peace and happiness nor can it remove fear.  On the contrary, more money one has, more is the fear of retaining it. The happiness one derives from sense pleasures however great it may be, is temporary only and is not free from the aftermath of mental pain and physical sickness. 

(Based on the article “The cause of Human suffering” by Swami Amartyananda)

-------------------------------- 

 

 

 

Introspection for Self-improvement

 

            Introspection is the watching of one’s thoughts and emotions, so as to be able to understand the source of all distractions and mental turmoil.  It is the art of self-analysis where one thinks about one’s own thoughts and discriminates between good or beneficial thoughts and bad or harmful thoughts.  In case of physical ailments one visits a doctor who after conducting tests, if necessary, diagnoses the problems and prescribes cure.  But in case of mental afflictions like anger, jealousy, stress, depression, lack of concentration one can at best seek guidance from psychologist or psychiatrist but ultimately it is one’s own efforts that can cause the cure.  In this regard, introspection is the most effective tool available to one.  This, when practiced regularly also helps to ward off the mental afflictions before they happen.

            In introspection one watches the mind without any distraction or disturbance and gets to know the flow of thoughts.  The process is similar to meditation with this following difference.  While in meditation one tries to concentrate on the object of meditation taming the wandering mind, in introspection one watches the procession of thoughts in the mind without judging them or regulating them.  The following disciplines when observed lead to successful introspection:

1)    As in Meditation retire to a quiet corner wherein one can practice Self-introspection, undisturbed for ten to fifteen minutes.

2)    Sit still and relaxed all-through, watching one’s thoughts.

3)    Watch the thoughts as if one is watching the clouds in the sky or waves in the ocean from sea-shore, without reacting as reaction will lead to brooding on thoughts instead of watching.

4)    Look upon one's thoughts as separate from oneself. 

5)    Practice it sincerely and regularly at a fixed time every day in the morning and evening.

        When one knows the tendencies and inclinations of one’s mind through regular practice of Self-introspection, then one can guide it in proper channel through satsangh, prayer and chanting. Introspection also strengthens one to face life’s tragedies as challenges to be met with confidence without collapsing under its impact that may lead to depression and short-cuts like alcoholism and drug abuse to overcome them.  When one realizes that one need to shake off the sorrow and move on in life, then one is able to use the tragedy as an opportunity to strengthen oneself.   The ability to find the source of suffering and seek possible solutions comes by introspection.

        Thoughts make up the mind.  Introspection gives one the ability to determine the inner working of one’s mind.  The mind generally acts as an agent of one’s lower Self- the aspect of the personality that nurtures negative emotions.  The only way to control an undisciplined and harmful mind and make it function as an ally of higher Self that inspires one to inculcate pure emotions and good habits is through the practice of introspection regularly.   When a person is well-established in the practice of introspection, he will be able to see the type of thoughts that parade in his mind and take proper steps to cultivate and nourish a healthy mind.

                Performing an action involves a three-step process of impulse-thought-action.  The propelling forces behind the impulses are one’s desires and previous experiences. At the time the impulse arises it is in the form of bubble in the surface of mind.  At this stage it is easy to control and overpower the impulse. If it is not checked at the bubble stage, it soon turns into a wave that grips the mind and blinds the person, when it is very difficult to control. The practice of introspection helps to arrest the thought at bubble stage and prevent it from going into a wave.  Both good and bad tendencies exist in everyone and these are based on the impressions of one’s past actions and on the stimuli emanating from the environment.  One must be aware of them through the regular practice of introspection.

               When a person is well-established in the practice of Self-introspection, he can then detect the source of suffering and act ruthlessly to replace it with good thoughts and ideas. By doing so, he will grow steadily in peace and happiness. In the practice of Self-introspection and follow-up action for betterment one must keep in mind Swami Vivekananda’s advice – “Arise, awake and stop not till the goal is reached”.  Swami Amartyananda himself gives as bottom line in his article the following formula – “Introspect daily, detect diligently, negate ruthlessly, substitute wisely, grow steadily and be happy’.

(Based on the article “Introspect to Improve” by Swami Amartyananda)

-----------------------

Vedanta Darshan

 

            Darshan is the name given to ancient systems of Indian philosophy as they were the visions of Self acquired by Indian mystics searching within rather than outside. Vedanta Darshan is also called Uttara Mimamsa, where Mimamsa means to analyse and understand thoroughly, as this emphasises the teachings of Veda anta-bhagha, Jnana kanda. We shall refer to it hereafter as Vedanta only. Sage Veda Vyasa, provides the teaching for liberation through three basic texts known as Prasthna thriam.  They are:

1)    Upanishads, known as Sruthi prasthanam as it is part of Veda as Veda anta bhagha,

2)    Bhagavad Gita, known as Smrithi prasthanam as it is part of Mahabharatha, one of the ithihasas.

3)    Brahma Sutras known as Nyaya prasthanam, as it gives logical support to the teaching revealed by Upanishads and Bhagavad Gita.

Sage Veda Vyasa is also known as Krisna Dvaipayanah as his original name is Krishna and he was born in an island. He is also known as Badarayana as he meditated in Badrinath.  We shall refer to him as Veda Vyasa only hereafter.  Veda Vyasa provides the teaching for Liberation through Vedanta represented by Prasthana thriam.  For he organized the Vedas and presented the Vedic teaching in a comprehensive and systematic manner, arranging them in four volumes and has authored the Brahma sutras, which is also called as Badarayana sutras and the Mahabharatha, that contains the Bhagavad Gita.  Thus Veda Vyasa has contributed to the entire Prasthana thriam and he is glorified in Vishnu Sahasranam as the avatar of Lord Vishnu with these words; “Vyasaya Vishnu rupaya, Vyasa rupaya Vishnave, namo vai brahama nidaye, (Salutations to Vyasa with the form of Vishnu, Vishnu with the form of Vyasa and the treasure-house of Vedic knowledge)”.  And Veda Vyasa says that Vedanta is revealed teaching and logic is used only in consonance with revelations.  In fact, he logically establishes that logic by itself cannot help one to know the Absolute Truth or gain Liberation as logic is based on data collected by human perception and its interpretations and conclusions have in-built limitations like the human intellect.

Vedanta is the only Darshan that accepts Veda pramanam using logic, only as a support.  Veda pramanam is known as apourusheya pramanam, as it has come directly from Lord Himself. Being apourusheya it is free from the deficiencies of human intellect.  Charvaka, Jainism and the four schools of Buddhism do not accept God and the supremacy of Vedas. Though the other darshans like Nyaya and Vaisesika accept God, they are tarka pradhana, placing more reliance on logic. So Vedanta darshan as revealed through Prasthana thriam by Veda Vyasa is an efficient means for attaining Liberation and a seeker should study the Prasthana thriam under the guidance of a competent Acharya to understand the texts correctly.

As a seeker pursues the study of Prasthana thriam, he will discover the different interpretation giving rise to the three popular sub-schools of Vedanta viz. Dvaita of Sri Madvacharya, Visishtadvaita of Sri Ramanujacharya, and Advaita Vedanta of Sri Aadhi Sankara due to different interpretations. All the three schools claim Veda Vyasa and Prasthana Thriam as the source of their teaching.  The fundamental differences among these three schools arise under six major areas. They are:

1)    Nature of the individual soul, Jivasvarupa

2)    Nature of God, Iswarasvarupa

3)    Nature of Universe

4)    Nature of Bondage

5)    Nature of Liberation, Moksha

6)    Means to gain Liberation, Moksha sadhana

              As per Dvaita school, Jiva is of the nature of atom, anurupam.  Brahman, Lord Supreme, is Lord Vishnu and He is the only independent Reality.  Jivas, sentient souls, and Jada, insentient matter, and the Universe, composed of them are also Real, but their Reality is dependant Reality, dependant on Brahman.  The differences between Brahman and Jiva, jiva and jada, jada and jada, jada and Brahman, jiva and jiva, termed Panchabheda, are also an eternal fact.  Bondage is the misconception that I, the Jiva, am independent and Liberation is freedom from this misconception and recognising that Jiva is a dasa, ever serving the Supreme Lord, Lord Vishnu.

            As per Visishtadvaita school Jiva, Jagat and Brahman are Real.   Brahman is saguna and Lord Vishnu is the Supreme Brahman.  Jagat and Jivas form part of Brahman as His body. Brahman is similar to a tree with branches, leaves and fruits. The several parts like leaves, branches etc., differ from one another while the tree itself remains as ‘one’ only. Brahman is the only one with independent Reality, while Jivas and Jagat have only dependant Reality, their Reality depending on Brahman.  The concept of Bondage and Liberation is same as in Dvaita.  Jivas retain their identity even after Moksha and live in Fellowship with Lord Vishnu, either serving Him or meditating on Him. Moksha is attained through liquidation of one’s karmas achieved through total devotion to Lord Vishnu, characterised by Saranagathi.

            The philosophy of Advaita school can be summed up in a nutshell in Sri Adhi Sankara’s words as ““Brahma satyam jagan mithya jivo brahmaiva naparah” (Brahman alone is Real; this world is not Real and the Jiva is verily Brahman only and is not different from Him.)”.  Apart from Brahman, which only is the absolutely Reality, all others are only transactional Realities i.e. Real only under certain conditions and circumstances and not at all times. In his essential nature which is Pure Consciousness, Jiva is one with Brahman which is Pure Consciousness infinite. Brahman has no limiting adjuncts and is Nirguna.  Bondage is the misconception that Jiva is limited and different from Brahman.  Moksha is the freedom from this misconception upon gaining the knowledge that the Jiva is essentially non-different from Brahman.

            Swami Vivekananda calls the three schools as three stages of the Vedanta philosophy and three stages of spiritual growth with one coming after the other, in a letter written to Alasinga Perumal.  People have different temperaments and different capacities. So, different schools of philosophy are also necessary.  The highest rung is Advaita philosophy.  Dvaita and Visishtadvaita can serve as a means to acquiring Advaita Jnana either in this birth itself or in future births.  A seeker who is a mandha adhikari can start with Dvaita, move to Visishtadvaita and then graduate to Advaita, attain the Jiva-Brahma-Ikya-Jnanam and become a Jivan Muktha.

(adapted from an article by Sri R.B.Athreya, based on the talk given by

Swami Paramarthananda)

-----------------------------------

 

Jvara and Anujvara

 

            Jvara and Anujvara are two Sanskrit words used by Swami Vidyaranya in the seventh chapter of his work “Panchadasi”.  Of these two, the word ‘Jvara’ is popular in regional languages also.  This word literally means fever and by extension it means all forms of illnesses i.e. all forms of diseases that can affect a human-being. Scriptures say that human body consists of three layers called sthula sareeram, sukshma sareeram and karana sareeram i.e. physical, subtle and causal bodies. Sthula sareeram, physical body is visible to oneself as well as to others. Sukshma sareeram, subtle body, is not visible to oneself but one is conscious of it and it is known to him but it is neither visible nor known to others. Karana sarreram is not known or visible either to oneself or to others. All these three bodies are subject to Jvara, illnesses.

            In the ayurvedic system the illnesses that afflict the physical body are classified into three groups as vada, pitta and kapam with their combinations, deficiencies and increase, causing countless diseases.  They come under sthula sareera jvarah.  All the emotional problems affecting the mind come under sukshma sareera jvara.  They are kama, krodha, lobha, moha, madha, matsarya, depression, worry, fear, anxiety, restlessness etc.  Still deeper, within sukshma sareeram is karana sareeram. And karana sareeram is afflicted with the effects of Sanchita karmas which are also jvaras.   Sanchitha karmas are the accumulated punya, papa karmas of this and all the previous janmas that yield results, good and bad, in their own time and not subject to one’s control.

             Thus one has got jvara at all the three levels; sthula, sukṣhma, karaṇa sareeram.  Swami Vidyaranya says here (7-227) “ete jvaraḥ sarireshu trishu svabhavika mataḥ.( These afflictions are said to be natural to the three bodies)”   This means that the bodies have got the three jvaras naturally and intrinsically and  one can never totally eliminate them. In fact, he warns in the second line (7-227) “viyoge tu jvaraistani sariranyeva nasate (When the bodies become free from them, they cease to function).” He gives an example also; if one removes the thread, just as cloth will not be there, if one removes clay just as pot will not be there; similarly without these jvaras totally, body will not be there.  So jvara-nivritti is not possible.  But though jvara nivritti is not possible, jvara samanam is possible i.e. dilution, reduction, and bringing down to manageable and tolerable level, is possible. This can be achieved by leading a religious way of life as per Vedic teaching.

                Religious way of life as per Vedic teaching is leading a life following the guidelines of karma yoga, bhakthi yoga and upasana yoga, which occur in the Veda-purva-bhaga.  The religious way of life prepares one for a spiritual way of life consisting of Jnana yoga, which comes under Veda-anta-bhagha.  The religious way of life consisting of karma yoga, bhakthi yoga and upasana yoga, is designed in such a way that it prepares a person for spiritual-way of life.  And spiritual-way of life is designed in such a manner that it will give fulfilment in a person’s life. And this spiritual-life alone can give compete-fulfilment in life, which is called moksha.

            The religious way of life enables one to adopt jvara samanam through the equanimity that one develops in this way of life which gives an attitude of tolerance and endurance which Lord Krishna advises Arjuna in Bhagavad Gita (2-14)

Maatrasparshastu kaunteya sitoshnasukhaduhkhadah;

Aagamapayino’nityaas tamstitikshasva bharata. (2-14)

The contacts of the senses with the objects, O son of Kunti, which cause heat and cold and pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, O Arjuna!

Jvara samanam can also be called the process of FIR reduction; where ‘F’ stands for frequency of emotional disturbances and health disturbances; ‘I’ stands for intensity of disturbances and ‘R’ stands for recovery-period from disturbances.  Reduction in the frequency of mental and/or physical disturbances, reduction in the intensity as well as the recovery period as and when they happen are facilitated by the disciplines of religious life and the mental attitude it fosters.

            

            All the three bodies, sthula, sukshma and karana are like the three costumes one wears for interacting with the outside world.  Singly or severally they are not one’s Real Self. One’s Real Self is Athma, which is not an object of experience and the three bodies are called anathma.  Athma is essentially the all-pervading, all-powerful Brahman which none of the jvaras that afflict the anathma can affect.  Ignorance of this fact makes one suffer samsara and imagine that he is affected by all the jvaras that affect anathma.  This Self-ignorance is rooted in karana sareeram and is called Anujvara as, like the jvaras, it also causes emotional and physical disturbances at the level of the bodies because of wrong identification of one’s Real Self with anathma. But it is an intellectual problem caused by Self-mis–perception and correct knowledge of the nature of Self can help one to get rid of it.

            

                Through the spiritual life prescribed in the Vedic teaching consisting of Jnana yoga one attains Athma Jnanam and understands one's Real nature as Athma and frees oneself of identification with the anathma sareera-triam.  This brings about a change in one’s outlook which can be summarized in the following five capsule statements:

1)    My real nature is Athma, the eternal all-pervading Consciousness

2)    Being Athma, I am the only source of permanent peace, security and happiness for myself.

3)    I experience the anatma sareera-triam as a witness by my mere presence and through the anathma sareera-triam experience the world.

4)     As Athma, I am nitya-muktha and free from all jvaras as jvaras happen only in anathma sareera-triam.

5)    By forgetting my real nature, I convert life into a burden and by remembering my real nature I convert life into a blessing.

Defining and differentiating jvara and anujvara and pointing out that jvara-nivṛtti is not possible, only jvara samanam is possible and that is achieved through efficient karma, bhakthi and upasana yogas and anujvara-nivṛtti is possible through jnana yoga, is thus an important teaching of Swami Vidyaranya in the seventh chapter of Panchadasi.

(adapted from the talk of Swami Paramarthananda)

How to excel as Kartha

 

            Taittriya Upanishad (2-5-1) states that Vijnamaya Athma: “yajnam tanute, karmani tanute’pi cha (performs sacrifices and performs physical actions too)” which makes out the Vijnanamaya Athma as the Kartha human being. For ‘yajnam’, the sacrifices, stands for all sacred actions and ‘karmani’, the physical actions stand for all secular actions; and ‘yajnam’ and ‘karmani’ together represent all of one’s actions. The Upanishad (2-4-2) earlier describes Vijnanamaya Athma thus; “tasya shraddaaiva sirah, rtam dakshinah pakshah, sathyam uttarah pakshahh, yoga athma, mahah puchcham prathishtha (Shraddha is its head, Rtam is its right side, Sathyam is the left side, Yoga is the trunk, Mahah is the tail and the support)”. Taking these two Mantras together in the order stated above, we can say that one can excel as Kartha if one cultivates or takes care of the principles described as the five limbs of Vijnanamaya Athma, i.e. Shraddha, Rtam, Sathyam, Yoga and Mahah.  We shall now see them one by one, starting from Shraddha.

            Shraddha, in this context, means reverential love for the action that a Kartha does. Some actions one undertakes and some one is forced to do as in nursing a sick, helpless parent. Whatever be the type, never do any action reluctantly, half-heartedly. Any action one does, let it be done with love. Even if there is no positive love, let there be no dislike, no blaming, and no complaining about one’s Prarabdha etc. and make an effort to learn to love the action by developing an attitudinal change.  If one learns to like the Karma one does, that Karma itself will give Ananda.  One need not wait for Karma phalam to attain Ananda.  The great advantage of Karma Ananda is, It is instantaneous.  As even one does, one gets pleasure while doing that. And this Ananda that one derives by loving the action while doing it is free from all obstacles also. Even Prarabdha cannot obstruct this Ananda.  So the first principle of excellence in Karma is; Love what you do and even if you don’t love, at-least don’t dislike what you do and what you have to do.

            Rtam, the second principle, in this context, means proper knowledge regarding the actions that one has to do i.e. what to do, when to do, how to do, how much to do, where to do and also the consequences.  If one is not well-informed, not only the Karma will be poor in quality and as a Karta, one also will be diffident, with diffidence leading to tension and worry.  For one, every role one plays in life including the role as spouse and parent is also Karma only. If one does not play the role of a husband properly, one becomes miserable, making the partner also miserable.  If one does not play the parenting role properly, one will be bringing up brats only which affects the family and society also. Similarly, in other roles also. And proper knowledge is all the more necessary in religious activities for the activities to bear fruit. There is no limit to one’s knowing because if one has to do a job repeatedly, the learning process continues as one can learn from one’s mistakes as well.  When one chooses to learn from Karma, and has an open learning mind, one avoids the boredom that arises from repetition. The best method to avoid boredom is to use every performance for one’s research & development for the next. 

            Sathyam is the third principle.  Sathyam, in this context, is implementation of whatever one has learnt. The knower and doer should not be split. So Sathyam means that knower-doer split is not there.  When there is no such split first of all, one avoids all the negative consequences. And secondly, there is a total satisfaction also because one has done a thing well. One derives the satisfaction based Ananda. 

            Yoga is the fourth principle.  Yoga, in this context, means converting every action into meditation i.e. being totally focussed in the performance. If one performs an action with undivided attention that act itself becomes meditation.  By applying oneself totally to the action on hand, one converts each one of his actions into meditation.   And also saves the time, energy and strain involved in large measure in a mechanical action.  Performing every action fully focussed as in Dhyanam, will also help one later, if and when one chooses to study Vedanta.

            Mahah is the fifth principle. Mahah, in this context means Hiranyagarba, the total Kartha. Later the Upanishad says the individual Karta should learn to identify with the total Karta i.e. one has to learn to expand.  It means that when one performs a Karma, one has a total vision.  One does not see it from the angle of benefit to oneself only, but wherever possible to others involved also. Performing Karma with an expansive outlook and not with a selfish outlook only is also called Paropakara. 

            So the five principles that together lead one to excel as Kartha are:

1)        Love for the Karma one does

2)        Total knowledge of the Karma

3)        Putting in action the knowledge

4)        Single-pointed attention to the Karma in hand

5)        Having a total outlook in Karma, one is engaged in

(adapted from Swami Paramarthananda’s talk) 

--------------------------------------

Vedic approach to Happiness

 

Vedas divide happiness into three categories, based on the means by which the happiness is acquired by a person.  Swami Paramarthananda calls them as Kama ananda, Dharma ananda and Moksha ananda based on the concepts.  We shall call them as Kamananda, Dharmananda and Mokshananda and see them one by one starting from Kamananda.

The term Kamananda means the pleasure derived through the desired or desirable objects. So it means all the sense pleasures enjoyed in the world through contact with sense organs like sabda, sparsa, rupa, rasa, gandha i.e. sound, touch, form, taste, smell.  In short all forms of sense pleasures come under Kamananda.  Vedas do not condemn them but only advise moderation in their enjoyment. All legitimate, Dharmic sense enjoyments are accepted by Vedas and Vedas even prescribe pujas to attain these pleasures. Taittriya Uanishad in anuvaka 4 of Sikshavalli speaks of Avahanti homa wherein food and drink, clothes and cattle are prayed for. This is the most popular Ananda, all over the world.   In fact, when one talks about happiness, others understand it only as Kamananda, the materialistic sense pleasure.

Dharmananda means the happiness that a person derives by following a Dharmic way of life. The life style governed by Dharma is called the Dharmic way of life and the teachings or instructions of Vedas come under Dharma which can be classified into three categories.  They are sadbhavana, satguna and satkarmani i.e. healthy attitudes, healthy or noble values and healthy or noble actions.  All the three are equally important and they complement each other.

Of these three, sadbhavna, healthy attitudes, is the first and others will follow.  Vedas repeatedly mention that one must have a healthy attitude towards the world in which one is living.  Since the world is readily available to one, it is taken for granted and so one does not have a proper attitude to it and this leads to abuse and exploitation of nature and environs.  Vedas prescribe varieties of upasanas / meditations in which one is asked to dwell upon the wonderful universe with the wonderful variety of planets, oceans, rivers and mountains besides all living beings.  Taittriya Upanishad (1-7-1) prescribes a upasana on “The earth, the sky, --- the fire, the air, the sun, the moon, the stars, the waters, the trees -----“that brings about the awareness of the world around us.  The earth has got not only all basic resources but also everything for the fulfilment of all human aspirations i.e. Dharma, artha, kama and Moksha. One has to learn to appreciate this universe and this appreciation should change to reverence as expressed through Vedic mantras as “Namasthe Vayo (Salutations to Air)”.  This reverence will come when one looks upon the universe as Visvarupa Iswarah. Therefore, one’s attitude towards the universe must be one of bhakti and this Vivarupa bhakthi is a part of Dharmic life.  The reverence towards the entire universe of things and human beings as a manifestation of Iswara, besides looking upon all that one has got as a gift from Iswara is the first component of Dharma, sadbhavana.

The next two categories, satguna and satkarmani, are based on one fundamental principle; “Happiness ever, Sorrow never” that governs everyone’s attitude in life.  Sukham is universally sought and Dukham is universally avoided irrespective of nation or religion. Therefore, Vedas say, a Dharmic life is a life which takes into account this universal quest.  So Vedas say, don’t cause pain to others by word, thought or deed.  Even where pain is to be caused due to extraordinary circumstances, as in the case of a doctor inflicting pain in the course of treatment, efforts should be made to keep it as minimum as possible.  “Ahimsa paramo Dharmah” is the scriptural saying emphasising the paramount nature of Ahimsa and Swami Dayayananada Saraswathi says, “All other values are nothing but an extension or derivative of Ahiṃsa only'.  So Ahimsa, which is a fundamental seed value is the second component of Dharma, Satguna.

Applying the principle that everyone desires happiness and no one welcomes sorrow, we can say that the noblest action is Paropakara wherein one helps to relieve the sorrow of the others, known or unknown, voluntarily without any expectations except their happiness.  Veda Vyasa declared after writing the eighteen puranas that the lesson to be learnt from the puranas is: “Paropakara punyaya, papaya para pidanam (helping others confers punya and hurting others, papa)”.  In creation, Nature is doing this as said in the following verse: 

Paropakaraya phalanti vrkshah, paropakaraya duhanti gavah, I

paropakaraya vahanti nadyah, paropakarartham idam sariram II.

Trees bear fruits for consumption of others, cows give milk for the benefit of others, rivers flow giving water to people (others), (Same way, this human) body is for helping others.

And Paropakara, wherein one increases the happiness and relieves the sorrow of others voluntarily without any expectations is the third component of Dharma, satkarmani.

        So a Dharmic way of life is following these three i.e. Viswarupa Bhakthi, Ahimsa and Paropakara, in one’s life to the extent possible and the joy derived through adherence to  the practice of Visvarupa bhakthi, Ahimsa and Paropakara is called Dharmananda.  And Vedas say, Dharmananda is quantitatively and qualitatively much superior to Kamananda.  Dharmananda will also preserve the earth as livable for the future generations as it involves no exploitation of nature.

            Mokshananda is Ananda derived through Moksha.  Moksha is freedom from Self-ignorance and consequent Self-misconception.  Vedas say that one’s true Self is Athma, the Brahman, whose nature is infinite Ananda only. From ignorance of one’s Self, Athma, arises the misconception that one's Self is the body-mind-complex with its limitations.  From this arises the biggest misconception that one has to get happiness from outside. Vedas say that whatever happiness one derives from external sources are the ones that external sources are bringing out from oneself like the reflection in the mirror.  They are only mirroring one’s inherent happiness for only Athma is Ananda svarupa and not anathma.  Both the Kamananda and Dharmananda that arise from external sources are the Ananda brought out from one’s inner core, the Athma, only.  If one follows the disciplines of Jnana Yoga starting with the study of scriptures under the guidance of a competent teacher, one will discover this fact that the primary source of all his happiness is his inner Self, Athma. Then, as said in Bhagavad Gita (3-17) such a person will be rejoicing in one’s Self only (athmarathi) being content in one’s Self (athmanyeva cha santhushtaha).  Mokshananda is the greatest Ananda, greater than Dharmananda and Kamananda, as attaining Mokshananda, all the struggle of one for happiness ends.  That is called Liberation; freedom from Self-ignorance; freedom from Self-misconception; freedom from struggles to attain happiness.

(adapted from Swami Paramarthananda’s talk)

------------------------