"Bhaktirbhagavato seva' bhaktih premasvarupinii Bhaktira'nandarupa'ca bhaktih bhaktasya jiivanam"
Bhakti or devotion is service to Parama Purus'a. It is love and bliss personified, the very breath of devotee. Now what is meant by devotion?
The word bhakti is defined as bhaj+ktin. Bhakti means 'to praise with love', 'to worship someone'. Two entities are required -- the one who is eulogised, and the other who eulogises. Here the two entities are the Lord and the devotee.
Ananda Sutram defines bhakti as "Bhaktirbhagavadbha'vana' na stutirna'rchana'". Bhakti means ideation on the Supreme, neither eulogy nor ritualistic worship. Stuti is derived as stu+ktin -- which means to praise the one in front. This is nothing but flattery. If a son praises his father in front of him, the father gets angry instead of being pleased. The word archana' has come from the root verb arc. Archana' means to worship a deity with flowers and other paraphernalia like vilva leaves, ganga water etc. In this ritualistic worship, how much genuine love is there. The ritualistic worship with paraphernalia is done in the midst of time space and person,. The difference between time place and person brings difference in ritualistic paraphernalia. So in external rituals, the spatial and personal difference between the Lord and the devotee is not obliterated. But with cosmic ideation people advance towards Parama Purus'a a bit by bit. The more the sa'dhaka comes close to him, the greater will be the degree of devotion. At that time the devotee will realise Parama Purus'a as his or her own, as the soul of souls and will surrender his or her unit existence in the Macrocosmic flow. If human beings cannot surrender themselves at the altar of Parama Purus'a they can never attain spiritual progress in life. Without total surrender, Macrocosmic grace is not attained, and without Macrocosmic grace nothing is attained. Besides this there is no other way, (Na'nyah Pantha' Vidyateyana'ya).
Another definition of bhakti or devotion is "Sa' Para'nuraktiriishvare". The word rakti means colour, attraction. Anura'ga means attraction for something. The attraction is of two types: 1) attraction for aparabrahma or finite objects and, 2) attraction for Parama Brahma or the Infinite entity. Attraction is the law of nature, repulsion is negative attraction.
In creation one object attracts another. The sun as the nucleus of the solar universe attracts the different planets and satellites. Similarly the planet earth is attracting various objects lying on the surface of the earth. Just as honey bees rush towards beehives, greedy for honey, the people of country-sides flock to towns and cities in search for food, clothes and accommodation. It is notice that people rush towards those objects or shelters which are lasting and dependable, which can guarantee greater safety and security. The same psychology prevails behind the human desire to possess properties, name and fame, sons and daughters. but unfortunately although these finite objects and entities provide apparent happiness to people, they ultimately bring sorrow and pain. A billionaire undergoes heart rending grief at the death of his only son. No finite object can ensure permanent happiness or eternal peace to human beings. Only the infinite, imperishable. deathless Brahma can be the Supreme object of ideation. "Satyam jina'nanantam A'nandam Brahma". Only the people with all the warmth of their hearts move steadily towards the god of their hearts (just as a person, under the spell of Avidya' Ma'ya', moves towards finite objects can attain Parama Brahma.
In philosophical language, this love for the finite is called a'sakti. The transactional relationship of human beings based on a'sakti is business and attraction or love for Parama Purus'a is called devotion. The relationship between the Lord and the devotees is the relationship of service. The devotees want to serve the Lord out of pure love, to please Him, and wish for nothing and return.
On a deeper analysis, it is found that human beings have nothing to call their own. They may boast about their intellect, intelligence ,power and influence but the real owner of these is Parama Purus'a. By His grace, alone can one utilise or enjoy objects. If Parama Purus'a so desires. He can snatch away all these possessions from humans, And the humans will be unable to do anything about it. After realising the Supreme truth intelligent people should endeavour to realize Parama Purus'a with the power He has given them.
This realisation of the Supreme also depends on His grace. In order to merit Parama Purus'a's grace unit beings will also have to do something. their duty is to contemplate or ideate on Him.
Tha'kur Ra'makrs'n'a used to say, kr means "do something" and pa' means "get something". It is the birth right of unit beings to attain cosmic grace. Rights and duties are inseparably related. So if one wants to attain cosmic grace, one will have to arouse devotion in one's heart. The one who feels this devotion is a blessed person. He has nothing else to do. He is sure to realize Brahma with that devotion. The main purpose behind intuitional practice is to arouse and develop devotion.
A person who wants to realize Brahma and has the required devotion in Him is sure to attain Him. But suppose a person lacks devotion, does not perform sa'dhana', does not understand philosophy, is an ordinary neglected illiterate villager having no social prestige can such a person attain liberation? Can he attain Parama'tma'?
The answer is simple: Yes, certainly he can attain Brahma. To attain salvation is the birth right of all individual beings. Parama'tma' makes no difference between educated and uneducated, rich and poor, young and old -- no such external difference has any meaning to Him. He is the all-knowing entity. He judges everything by studying the inner sentiments of individuals. Even the most sinful and most virtuous people are equally entitled to salvation in the eyes of Parama'tma'.
Parama'tma' only considers the inner thoughts and devotional sentiments of people. The intense desire to know Him, the deep urge to attain Him, the intense longing for Him -- these are the qualities which Parama Purus'a values.
Now the question is, How can this latent devotion be aroused? One of the ways is through sa'dhana' and accumulated virtues in previous lives. People of this category are really fortunate,because with that devotion, they will be able to attain Cosmic grace. But suppose one does not possess the accumulated virtue of previous lives -- what will happen? Will one's latent devotion not be aroused? Will one remain deprived of the Cosmic grace? Through one day's intense longing for Him can one's supreme devotion be aroused? Yes that is enough to attain His grace. The life of the bandit Ratna'kar is a good example of this. The world has witnessed few bandits as cruel as Ratnakar was in his younger days. It is said that in only a few years he took the lives of a few thousand people. But even such a confirmed criminal is not deprived of divine grace. The moment he developed an intense desire to switch over to an honest life, a pure sentient and divine life, discarding his previous criminal ways, he receive Cosmic grace in abundance. This transformation of the ignoble life of the bandit Ratna'kar to the devotional life of the holy Ratna'kar took place within a few years only. The life of a bandit Ratna'kar was worse than that of ordinary men, but because he developed an intense desire to lead a pure spiritual life, he became a noble man. So every person like Ratna'kar through pious thought, benevolent deed and constant spiritual practice can become extra-ordinary. should such a person can still be called sinful or dishonest?
Everyone invariably lived an ordinary life or sub-standard life in the past. This is only natural, because although everyone has become from the same source, yet everyone has come through the process of Saincara and Pratisaincara. Naturally, however black one's past life might have been one should erase it from one's mind. Human beings have no control over the past events. They can only build their future by making use of the present. God has put eyes in the front of the person's head. Hence the sages of the Upanisads say, Caraeveti Caraeveti'. Proceed on, Proceed on make proper utilisation of the present and build your future. Direct your propensities all your longings towards Parama Purus'a. Remember that you have none as your own except Parama Purus'a or Vis'n'u.
"Ananya'mamata' Vis'n'ormamata' Premasaungata'"
This intense love, this tremendous attraction for Vis'n'u is called Haribhakti. One who possesses Haribhakti is a blessed soul.
Canda'lopi Dvijashrestha Haribhaktipara'yan'a
Haribhaktivihiinashca vipro'pi shvapaca'dhamah.
(A pariah, who possesses Haribhakti is superior to a Bra'hman', but a vipra devoid of Haribhakti is inferior to a pariah.)
A vaes'nava poet has said,
Muci haye shuci hay yadi hari bhaje
Shuci haye muchi hay yadi hari tyaje
(An unholy person becomes holy if he ideates on Hari. A so called holy person becomes unholy if he does not ideate on Parama Purus'a, Vis'n'u.) Now who is Vis'n'u?
"Vista'ra sarvabhutasya Visnorvishuamidam jagat
Drastavyamatmavattasmadabhedena vicaksanaeh
(Vis'n'upura'n'a)
The derivative meaning of Vis'n'u is all pervading, i.e. the entity who pervades everything from molecules to atoms to the greater creator Brahma is Vis'n'u. He is sarvabhu'tanta'ratma', i.e. He lies quiescent in and every entity. To one who will run towards Him with undiverted attention, with deep devotion and pure mind Parama Purus'a will spontaneously reveal Himself. At that time the individual existence of sa'dhaka will be merged in Parama Purus'a. Even the thoughts and feelings of the sa'dhakas, the very function of the nerves, veins arteries will be controlled by the Macrocosmic mind.
There are some people who give indulgence to inferiority complex and fear complex. But when we know as a matter of logic that every individual can attain the highest stance of spirituality by dint of sa'dhana' can become an elevated person through culture of devotion, then why should anyone be afraid or hesitant?
Human beings are the progeny of the almighty Lord. Why should His children suffer from any weakness -- inferiority complex or fear complex? Weakness is sin. So one must shake off all sorts of weakness and fearlessness, irresistible. Therefore you have no right to hate yourself, if you hate yourself,it means you are hating God.
On the basis of some characteristics, bhakti or devotion is divided into a few categories;
1) Nirgun'a' Bhakti: Where the sa'dhaka without any motive runs towards the goal out of his intense love for Him, the psychology is: I do not know why I love my Lord, but I love Him because that gives me joy. I love Him for, I feel that he is the life of my life, the soul of my soul.
2) Vaedhi Bhakti: Where there is no exclusive devotion for the Lord but the sa'dhaka observes some ostensible vows, sprinkles cow dung and holy ganga-water, decorates the idols with gorgeous apparels and ornaments, offers flowers and bilva leaves, and chants mantras it is called vaedhii bhakti. Whatever might be in this brand of bhakti, there is the lack of expression of simplicity of the devotee's heart.
3) Jina'namishra' Bhakti: when a sentient sa'dhaka does not forget Parama Brahma even after attaining the highest fulfillment, then self-knowledge begins to unfold itself in the devotee's heart. This category of devotion is called jina'namishra' bhakti. Although this is a kind of nirgun'a bhakti, yet it contains a slight vanity of occult power and knowledge.
4) Kevala' bhakti: When one is identified with the goal there remains only one entity. This is called kevala' bhakti. This category of devotion is not attainable by one's individual effort. One can attain it by the grace of great personalities or Parama Purus'a. This is the highest stage of devotion. In this devotion the sa'dhaka remains oblivious of the differences and distinctions. This is called mahimna jina'na. As long as the sense of differentiation will exist, the sa'dhaka will hesitate to be one with Brahma.
6) Ra'ga'tmika' Bhakti: When the s'adhaka will say, "I love Him because I feel pleasure by loving Him; I love him because I cannot remain without loving Him" -- this is the stage of ra'ga'tmika' bhakti. The stage prior to the stage of ra'ga'tmika' bhakti is ra'ga'nuga' Bhakti. The difference between the two stages is that in ra'ga'nuga' Bhakti, to get pleasure is the main thing but in ra'ga'tmika', to give pleasure to the Lord is the main thing. In A'nanda Ma'rga, there is no place for vaedhii bhakti or jina'namishra bhakti. Here every sa'dhaka is a follower of ra'ga'tmika', but they will not stop there. In the process of strengthening their devotion through sa'dhana' one will attain kevala' bhakti. For the one who has attained the kevala' bhakti what else is left unattained? While depicting the state the sa'dhaka attains bhakti. Na'rada says,
"Yallabdhva' Puma'n siddho bhavati, amrto bhavati, trpto bhavati.
Yat pra'pya na kincit va'nchati, na shocati, na dvs't'i, na ramate,
notsa'hii bhavati,
Yat jina'tva' matto bhavati, stabdho bhavati, a'tma'ra'mo bhavati.
(Na'rada Bhaktisu'tra'n'i)
That is, in bhakti human beings become siddha (successful) and overcome death and all kinds of hankering; They cherish no other desire, conquer grief and hatred, do not get elated with joy, give up all initiatives to gain any material object, and remain absorbed in deep inner bliss.)
Every human being is entitled to the above mentioned stage of devotion. Therefore O sons and daughters of immortality, you are the sons of the almighty Lord, you have the potentiality of infinite knowledge, power and valour. How can you fall victims to weakness and staticity, inferiority complex of any sort? Your sure bright future is in your hand. So do not waste your time and vain. Awaken your latent devotion by dint of hard penance, and with the bonds of profound devotion, Make Parama Purus'a your own. You are not a small or insignificant human being, you are the very child of Parama Purus'a. It is your birth right to be established in the immortality of infinite life. Keeping this supreme fixed in your memory, proceed to the supreme goal with utmost devotion, and you are destined to attain the greatest fulfillment.
(Shrii Shrii Anandamurti - Tattva Kaomudii Part 3)
31 July 2011
ACTIONS AND THEIR RESULTS (KARMA AND KARMAPHALA)
The creation of the Universe is sustained by actions or Karma. Where there is expression, there is invariably vibration and behind the vibration there is action. Where the active capacity is dormant, motionless or quiescent, there are no waves, and there is no expanding evolution of life and spirit. Under these circumstances the Cosmic consciousness is lying in blessedness as if it were a tranquil, serene and boundless ocean. When the surface of this ocean is agitated by a gust of wind, surging waves are created. Hence, when the unmanifested Cosmic Consciousness is tossed by Prakrti, the refulgence of expression begins. This Universe, full of fleeting shows and wonders, is the crude manifestation of Cosmic Consciousness. This crudeness results from the domination of Prakrti over Purus'a.
In situations where Cosmic Consciousness is less intense, the influence of Prakrti is proportionately more pronounced. The bondage of Prakrti on finite objects is much greater than the bondage of Prakrti is in the limitless field of activities of Universal Purus'a, otherwise called Sagun'a Brahma. What, after all, is a piece of stone? It is a finite manifestation of Purus'a where tamogun'a is extremely dominant and as a result of this, the Consciousness in the shape of Purus'a appears crude. Prudent people will consider Purus'a dominated by tamah as crude or Jad'a.
Names are assigned to different objects according to the variation in the degree of crudeness of consciousness. Every object in this perceptible world is pervaded by tamogun'a for the simple reason that nothing is free from the bondage of Prakrti. Why are human beings said to be the highest creature? It is because the Consciousness of human beings is very highly developed. Humanas desire to attain happiness from within the subtle entity rather than from the crude objects. This insatiable hunger leads human beings towards divine happiness. In those unit beings where the consciousness is moderately developed, that is to say, where the entire consciousness has not been overpowered by crudeness, there is the endeavor for self-evolution and for achieving happiness. The strong display of rajogun'a in Prakrti is an outcome of this effort.
For the sake of self-preservation, one cannot remain in the state of inaction, because inaction is indicative of death, not of life. Now, the question may arise that since every entity is composed of the three gun'as does not the dead body also contain them? All the signs of what is called crudeness exist in the dead body; tamogun'a predominates while sattva and rajah are only indistinctly expressed. Therefore, there is no propensity for action and far less the capability for action. Thus we arrive at the conclusion that everything existent is pervaded by the three gun'as, but in accordance with the variation of their proportion, Prakrti is dynamic in certain situations and inert in others.
According to both Science and Philosophy, every action has a reaction which is co-existent with the original action, whether the action be a physical one or only a psychic vibration. For example, suppose you have stolen something with your own hands. In this instance there is no doubt that you have committed an act of theft. But supposing that for fear of public scandal or state punishment, you only conceived of the theft but did not carry it out. Alternatively you arranged for the theft to be committed by another person. Are you not still committing this theft from behind the scene? If you think that you will not reap the consequences for a theft committed mentally, you are wrong.
This potentiality of reaction or Sam'ska'ra that you get through physical or mental action, has to be endured by some other act inevitably. But when you perform one act which is reaping the consequence of a previous act, you are not acting independently. In such a case you act mechanically, propelled by the reaction of the previous act, and you may be obliged to do some undesirable acts that bring to you disgrace, accusation and affliction. You upbraid yourself and regret at leisure for it. It is as if your hands and feet are fettered and you are unable to avoid such actions.
So long as you consider your identity separate from Supreme Brahma and so long as you are engrossed with the individual "I", you will have to continue to perform actions and inevitably earn their reactions, which in potential form are known as Sam'ska'ras. In order that these seeds of reaction can germinate, you will have to select a new physical form. In other words, you will have to subject yourself to the cycle of birth and death in this revolution of Karma, like the oil-mill bullocks. Both Moks'a and Mukti (emancipation and liberation) will remain remote from you, beyond your access. If you make your mean ego the object of your A'tman, your actions will be a source of your enjoyment but not of your salvation.
"A'sana ma're kya'hua', jo gayii na man kii a'sh
jokolhu'ka boelko, ghar hi krosh paca's"
Does not the oil-mill bullock move on? It keeps going around in circles all the day. But though it may walk more than fifty miles, it does not advance in the least, since it is tied to the pillar of the oil-expressor. Likewise, those working with the Unit `I' as their object are similar to the bullock of the oil-expelling machine.
"Ya'vanna ks'iiyate karma shubham'ca'shubhameva ca
ta'vanna ja'yate moks'o nrn'a'm' kalpashataerapi
Yatha' laohamayaeh pa'shaeh pa'shaeh svarn'anmayaerapi
tatha' baddho bhavejjiivo karma'bhishca'shubhaeshubhaeh
(Tantra)
In other words, until the actions, whether good or bad are annihilated, human beings cannot attain salvation or Moks'a. Can the gold chain be looser and less torturing than the iron chain to someone in bondage? Similarly, the bondage of bad actions is exactly as tight as the bondage of good actions.
"Na'bhuktam' ks'iiyate karma kalpakot'ishataerapi
Avashyameva bhoktavyam' krtam' karma shubha'shubham"
Therefore, for salvation or emancipation, it is necessary to be liberated from the bondage of Sam'ska'ras. The question is, how to attain salvation? When it is essential to act for maintaining one's existence, how is it possible to avoid the cycle of action and reaction?
It is known from philosophic propositions that the attainment of Mukti (liberation) or Moks'a (salvation) is possible only through spiritual practices or sa'dhana'. It therefore follows that there is certainly some means to attain liberation from sam'ska'ras.
There are three processes for attaining freedom from the bondage of action: (1) relinquishing any desire for the fruits of action, or Phala'ka'm'ks'a' Tya'ga, (2) Abandoning the vanity of performing an act, or Kartrtva'bhima'na Tya'ga, and (3) surrendering all actions unto Brahma. All of these have to be followed in the individual life, but it must be kept in mind that they all have to be strictly observed. To be more explicit, these rules are the different aspects of one and the same process.
Relinquising the desire for the fruits of actions
Phala'ka'm'ks'a' Tya'ga: -- A man performs each act with a particular objective or other in mind. No act can be accomplished without an objective. For example, someone is studying for an M.A. then their aim is to graduate? But if he or she only broods over the aim and does not strive to attain it, can they be successful? What is the significance of reflecting over or striving to achieve an aim? For instance, suppose a piece of iron is tossed upwards. The higher it will go, the more it will gain the force of coming down, and as soon as its force for going up is exhausted, it will come down with the same force as it went up. This is natural, an invariable law of Prakrti. Similarly, with every thought or deed the reactions in potentiality will inevitably have to be accumulated. As soon as any act is accomplished, the growth of the potentiality of reactions is stopped and this potential energy is invariably transformed into the reactions of the actions performed. Therefore, it has been said in the Giita' --
"Karman'yeva'dhika'raste ma' phales'u kada'cana"
Human beings can only control their deeds but not the fruits thereof. When we have no command over the results of our actions, it is vain to brood over the attainment of certain objectives. There is no use in brooding. Is it not reasonable to keep on working only for the accomplishment of an act? To continue to work in this way is to relinquish the desire for the fruits of action or Phala'ka'm'ks'a tya'ga.
Abandoning the vanity of performing an act
Kartrtva'bhima'na Tya'ga: Ordinarily people perform actions with certain objective in view, but still there are many who perform actions not with a view to the result, but only for the sake of self-satisfaction or to feel elevated with vanity because they have done their duty. Suppose a particular person has donated one million rupees to a certain institution. However their mind is not at peace until they find the news of the donation published in the newspapers the following morning. All through the night he or she restlessly waits for the morning and then feels gratified to find the news of the donation in the newspapers.
Mere renunciation of the fruits of actions will not do. The vanity of having performed an act, for example the desire to see the news of gift published in the newspapers, all contributes to the formation of mental vibrations. Sam'ska'ras will continue to multiply as before.
"Karmakleshavipa'ka'shaerapara'mrs't'ah Purus'a vishes'o iishvarah.
The term 'Iishvara' means Purus'a uninfluenced by actions, afflictions, results or objectives.
For this reason one has to be actions-free in order to merge into "Iishvara". But we have seen above that so long as Prakrti's dominance prevails, it is not possible to be actions-free. By merely relinquishing the desire or pursuit of the fruits of action it is hard to get rid of the vanity of a doer, of the idea that "I do", in so far as we cannot extricate ourselves from the objects of our actions or from the contemplation of accomplishment. To avoid these, one has to always contemplate that one is a machine and Brahma alone is the machine operator who gets the work done through this machine. But even this is not sufficient to eradicate the vanity of a doer. The reason is that one may believe that although a machine, yet he or she is he is superior to others having been selected by the machine operator for that particular action being performed at that point of time.
To avoid such thoughts, the belief has to be developed that Brahma is only served or chosen by Brahma. That is, Brahma inspires us to donate and again receives the same through others. It is simply by the grace of Brahma that we act and have the favorable opportunity of performing this act. It is possible to avoid the doer's vanity or kartrtva'bhima'na tya'ga by developing this belief.
Surrendering all actions unto Brahma
However all is not over by renouncing the desire or abandoning the doer's vanity. So long as Prakrti is active, rajogun'a is there, causing actions. Doing any act means being caught by the cycle of action and reaction. What is the way out? The only way is to surrender all actions to Brahma and to ideate that every action is performed by Brahma. Such actions will not be called our own. The actions have been performed by Brahma alone and their consequences, whether good or bad, will be borne by Brahma alone. In that case we have no separate identity.
Many people do not do anything out of fear of reactions, and they become indolent. But can they really become devoid of actions? Though they do not act externally, their heart and other organs continue to function. Moreover, inactivity or apparent inaction can never be commended. Those who have surrendered all actions unto Brahma have no reason to fear to act. It also keeps the mind completely engrossed in Brahma. Sannya'sa means surrendering the mind to the Supreme Object or Brahma. Those who have surrendered their mind to Brahma are the real Sannya'sins.
In this connection, there is a befitting illustration in the Maha'bha'rata.
Draopadii inquired from Yudhisthira why he was undergoing the privations of exile in spite of his virtuous actions, while according to ordinary laws of nature he ought to be rolling in happiness. To this, Yudhisthira replied --
"Karma kari jei jan phala'kam'ks'ii hay
Baniker mata sei va'n'ijya karay
Phal lobhe karma kare, lubdha boli ta're
Lobhe punah punah pad'e narak dustare
A'mi ja'ha' karma kari, phala'ka'm'ks'ii nai
Samarpan'a kari sarva Iishvarer tha'in
(Kashiiramdas, Maha'bha'rata)
"Those who solicit the fruits of their actions are no better than merchants. He or she who acts for a gain is called a greedy person and acting under the influence of greed they are carried to the dark hell. I do not act for any fruit, rather I surrender all my actions unto Brahma."
It is invariably true that the separate identity of the soul is completely dissolved by totally submitting the mind to Brahma. As a consequence of this, human beings qualify for the attainment of liberation (Mukti) or salvation (Moks'a).
(Shrii Shrii Anandamurti -Subha's'ita Sam'graha Part 1)
In situations where Cosmic Consciousness is less intense, the influence of Prakrti is proportionately more pronounced. The bondage of Prakrti on finite objects is much greater than the bondage of Prakrti is in the limitless field of activities of Universal Purus'a, otherwise called Sagun'a Brahma. What, after all, is a piece of stone? It is a finite manifestation of Purus'a where tamogun'a is extremely dominant and as a result of this, the Consciousness in the shape of Purus'a appears crude. Prudent people will consider Purus'a dominated by tamah as crude or Jad'a.
Names are assigned to different objects according to the variation in the degree of crudeness of consciousness. Every object in this perceptible world is pervaded by tamogun'a for the simple reason that nothing is free from the bondage of Prakrti. Why are human beings said to be the highest creature? It is because the Consciousness of human beings is very highly developed. Humanas desire to attain happiness from within the subtle entity rather than from the crude objects. This insatiable hunger leads human beings towards divine happiness. In those unit beings where the consciousness is moderately developed, that is to say, where the entire consciousness has not been overpowered by crudeness, there is the endeavor for self-evolution and for achieving happiness. The strong display of rajogun'a in Prakrti is an outcome of this effort.
For the sake of self-preservation, one cannot remain in the state of inaction, because inaction is indicative of death, not of life. Now, the question may arise that since every entity is composed of the three gun'as does not the dead body also contain them? All the signs of what is called crudeness exist in the dead body; tamogun'a predominates while sattva and rajah are only indistinctly expressed. Therefore, there is no propensity for action and far less the capability for action. Thus we arrive at the conclusion that everything existent is pervaded by the three gun'as, but in accordance with the variation of their proportion, Prakrti is dynamic in certain situations and inert in others.
According to both Science and Philosophy, every action has a reaction which is co-existent with the original action, whether the action be a physical one or only a psychic vibration. For example, suppose you have stolen something with your own hands. In this instance there is no doubt that you have committed an act of theft. But supposing that for fear of public scandal or state punishment, you only conceived of the theft but did not carry it out. Alternatively you arranged for the theft to be committed by another person. Are you not still committing this theft from behind the scene? If you think that you will not reap the consequences for a theft committed mentally, you are wrong.
This potentiality of reaction or Sam'ska'ra that you get through physical or mental action, has to be endured by some other act inevitably. But when you perform one act which is reaping the consequence of a previous act, you are not acting independently. In such a case you act mechanically, propelled by the reaction of the previous act, and you may be obliged to do some undesirable acts that bring to you disgrace, accusation and affliction. You upbraid yourself and regret at leisure for it. It is as if your hands and feet are fettered and you are unable to avoid such actions.
So long as you consider your identity separate from Supreme Brahma and so long as you are engrossed with the individual "I", you will have to continue to perform actions and inevitably earn their reactions, which in potential form are known as Sam'ska'ras. In order that these seeds of reaction can germinate, you will have to select a new physical form. In other words, you will have to subject yourself to the cycle of birth and death in this revolution of Karma, like the oil-mill bullocks. Both Moks'a and Mukti (emancipation and liberation) will remain remote from you, beyond your access. If you make your mean ego the object of your A'tman, your actions will be a source of your enjoyment but not of your salvation.
"A'sana ma're kya'hua', jo gayii na man kii a'sh
jokolhu'ka boelko, ghar hi krosh paca's"
Does not the oil-mill bullock move on? It keeps going around in circles all the day. But though it may walk more than fifty miles, it does not advance in the least, since it is tied to the pillar of the oil-expressor. Likewise, those working with the Unit `I' as their object are similar to the bullock of the oil-expelling machine.
"Ya'vanna ks'iiyate karma shubham'ca'shubhameva ca
ta'vanna ja'yate moks'o nrn'a'm' kalpashataerapi
Yatha' laohamayaeh pa'shaeh pa'shaeh svarn'anmayaerapi
tatha' baddho bhavejjiivo karma'bhishca'shubhaeshubhaeh
(Tantra)
In other words, until the actions, whether good or bad are annihilated, human beings cannot attain salvation or Moks'a. Can the gold chain be looser and less torturing than the iron chain to someone in bondage? Similarly, the bondage of bad actions is exactly as tight as the bondage of good actions.
"Na'bhuktam' ks'iiyate karma kalpakot'ishataerapi
Avashyameva bhoktavyam' krtam' karma shubha'shubham"
Therefore, for salvation or emancipation, it is necessary to be liberated from the bondage of Sam'ska'ras. The question is, how to attain salvation? When it is essential to act for maintaining one's existence, how is it possible to avoid the cycle of action and reaction?
It is known from philosophic propositions that the attainment of Mukti (liberation) or Moks'a (salvation) is possible only through spiritual practices or sa'dhana'. It therefore follows that there is certainly some means to attain liberation from sam'ska'ras.
There are three processes for attaining freedom from the bondage of action: (1) relinquishing any desire for the fruits of action, or Phala'ka'm'ks'a' Tya'ga, (2) Abandoning the vanity of performing an act, or Kartrtva'bhima'na Tya'ga, and (3) surrendering all actions unto Brahma. All of these have to be followed in the individual life, but it must be kept in mind that they all have to be strictly observed. To be more explicit, these rules are the different aspects of one and the same process.
Relinquising the desire for the fruits of actions
Phala'ka'm'ks'a' Tya'ga: -- A man performs each act with a particular objective or other in mind. No act can be accomplished without an objective. For example, someone is studying for an M.A. then their aim is to graduate? But if he or she only broods over the aim and does not strive to attain it, can they be successful? What is the significance of reflecting over or striving to achieve an aim? For instance, suppose a piece of iron is tossed upwards. The higher it will go, the more it will gain the force of coming down, and as soon as its force for going up is exhausted, it will come down with the same force as it went up. This is natural, an invariable law of Prakrti. Similarly, with every thought or deed the reactions in potentiality will inevitably have to be accumulated. As soon as any act is accomplished, the growth of the potentiality of reactions is stopped and this potential energy is invariably transformed into the reactions of the actions performed. Therefore, it has been said in the Giita' --
"Karman'yeva'dhika'raste ma' phales'u kada'cana"
Human beings can only control their deeds but not the fruits thereof. When we have no command over the results of our actions, it is vain to brood over the attainment of certain objectives. There is no use in brooding. Is it not reasonable to keep on working only for the accomplishment of an act? To continue to work in this way is to relinquish the desire for the fruits of action or Phala'ka'm'ks'a tya'ga.
Abandoning the vanity of performing an act
Kartrtva'bhima'na Tya'ga: Ordinarily people perform actions with certain objective in view, but still there are many who perform actions not with a view to the result, but only for the sake of self-satisfaction or to feel elevated with vanity because they have done their duty. Suppose a particular person has donated one million rupees to a certain institution. However their mind is not at peace until they find the news of the donation published in the newspapers the following morning. All through the night he or she restlessly waits for the morning and then feels gratified to find the news of the donation in the newspapers.
Mere renunciation of the fruits of actions will not do. The vanity of having performed an act, for example the desire to see the news of gift published in the newspapers, all contributes to the formation of mental vibrations. Sam'ska'ras will continue to multiply as before.
"Karmakleshavipa'ka'shaerapara'mrs't'ah Purus'a vishes'o iishvarah.
The term 'Iishvara' means Purus'a uninfluenced by actions, afflictions, results or objectives.
For this reason one has to be actions-free in order to merge into "Iishvara". But we have seen above that so long as Prakrti's dominance prevails, it is not possible to be actions-free. By merely relinquishing the desire or pursuit of the fruits of action it is hard to get rid of the vanity of a doer, of the idea that "I do", in so far as we cannot extricate ourselves from the objects of our actions or from the contemplation of accomplishment. To avoid these, one has to always contemplate that one is a machine and Brahma alone is the machine operator who gets the work done through this machine. But even this is not sufficient to eradicate the vanity of a doer. The reason is that one may believe that although a machine, yet he or she is he is superior to others having been selected by the machine operator for that particular action being performed at that point of time.
To avoid such thoughts, the belief has to be developed that Brahma is only served or chosen by Brahma. That is, Brahma inspires us to donate and again receives the same through others. It is simply by the grace of Brahma that we act and have the favorable opportunity of performing this act. It is possible to avoid the doer's vanity or kartrtva'bhima'na tya'ga by developing this belief.
Surrendering all actions unto Brahma
However all is not over by renouncing the desire or abandoning the doer's vanity. So long as Prakrti is active, rajogun'a is there, causing actions. Doing any act means being caught by the cycle of action and reaction. What is the way out? The only way is to surrender all actions to Brahma and to ideate that every action is performed by Brahma. Such actions will not be called our own. The actions have been performed by Brahma alone and their consequences, whether good or bad, will be borne by Brahma alone. In that case we have no separate identity.
Many people do not do anything out of fear of reactions, and they become indolent. But can they really become devoid of actions? Though they do not act externally, their heart and other organs continue to function. Moreover, inactivity or apparent inaction can never be commended. Those who have surrendered all actions unto Brahma have no reason to fear to act. It also keeps the mind completely engrossed in Brahma. Sannya'sa means surrendering the mind to the Supreme Object or Brahma. Those who have surrendered their mind to Brahma are the real Sannya'sins.
In this connection, there is a befitting illustration in the Maha'bha'rata.
Draopadii inquired from Yudhisthira why he was undergoing the privations of exile in spite of his virtuous actions, while according to ordinary laws of nature he ought to be rolling in happiness. To this, Yudhisthira replied --
"Karma kari jei jan phala'kam'ks'ii hay
Baniker mata sei va'n'ijya karay
Phal lobhe karma kare, lubdha boli ta're
Lobhe punah punah pad'e narak dustare
A'mi ja'ha' karma kari, phala'ka'm'ks'ii nai
Samarpan'a kari sarva Iishvarer tha'in
(Kashiiramdas, Maha'bha'rata)
"Those who solicit the fruits of their actions are no better than merchants. He or she who acts for a gain is called a greedy person and acting under the influence of greed they are carried to the dark hell. I do not act for any fruit, rather I surrender all my actions unto Brahma."
It is invariably true that the separate identity of the soul is completely dissolved by totally submitting the mind to Brahma. As a consequence of this, human beings qualify for the attainment of liberation (Mukti) or salvation (Moks'a).
(Shrii Shrii Anandamurti -Subha's'ita Sam'graha Part 1)
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