Do we have a choice ? This is an interesting question among the philosophically inclined, and has arguments in favor of both the sides. I'd like to write a bit of my thoughts on the subject after having given it some thought ;), and also after some readings of scriptures. While I make this point as a possibility, a very distinct possibility and a very strong one at that, it is difficult to analyze it with the intellect. I have come to a conclusion based on observations, commentaries of philosophers and some scriptures. Like it is said in Vasistha's yoga that : "one must convince oneself of either the falsity or correctness of things by one's own experience(observations), teachings of the teachers and also the scriptures". There is no other proof as in a mathematical proof ...
In the 13th chapter of the Bhagvad Gita, Krishna talks about the field and the knower of the field. For a person with discrimination, this is not difficult to observe. There are various subtelties in observing various phenomena. These are observing the mind, intellect etc. The difficulty of discrimination increases as we try to distinguish the subtler phenomena. Some may have the inclination and capability and others may not have it to that degree. One of the points that he makes is that a being comes into being, when there is a conjunction of the purusa and prakriti. i.e., there is a birth of an entity when there is a merger of the purusa(witness) and the prakriti(nature). Interestingly, he goes on to mention that all cause/effect phenomena is under nature(prakriti) and all actions are initiated there. What about the Purusa. He simply witnesses. He is not involved in the action, nor is a cause of it. Therefore, all observable phenomena are motivated by nature only.
So a natural question to pose is: "Who is the doer and does one have a choice ?". The above question clearly answers the part of action. That it is the result of cause and effect within the purview of nature. A fruit falls from the tree. Who is the doer ? What a ridiculous question that would be, is it not ? Does the fruit have a choice ? A more ridiculous question. A fruit for that matter is a very simple example of nature. An inanimate object. We could put laws of physics/nature and argue easily that the fruit cannot(will not ?) fly away, but fall directly to the ground. Is there a doer ? No there isn't any. Its just the properties of nature. Is there a choice ? The question is ridiculous because, there is an assumption that the fruit has a "sense of self", and therefore a "sense of choice". This is one of the most important cornerstone in my arguments that follow.
Let us take a more complicated example of the sun rising and shining. Again it is the property of the nature of the sun that makes it shine the way it does. Again, it is the property of the gravitational energies that make the sun rise and set regularly. Although the sun does not go anywhere round the earth. It only apparently does so. Does the sun have a choice ? What a ridiculous question again !
When one moves onto more complicated entities such as living organisms the argument can get into a seemingly complicated analysis. But it isn't the case. Lets take the case of an ant. I am sure that it has a "sense of self". Assuming for a moment, it doesn't have any sense of self... what would you say to the behaviour of an ant? It moves and behaves according to its nature. The ants nature is to move according to its "programming" so to say. It always moves randomly all the time and eventually finds some food. It lifts the food and moves randomly again. Who is the doer ? It is the nature of the ant gives rise to this behaviour. Does it have a choice ? This is an interesting question. While it "appears" it has a choice.... it doesn't ? Whoa,... waitaminute ...
"Appears it has a choice" but it doesn't ? Precisely, that is what is meant here. If the ant had a "sense of self", then the ant would immediately jump to the presumption that it had the choice and so it made the choices which resulted in it moving randomly and picking up food. In reality, though the ant simply followed its natural instincts and moved and did so. The reason it might have had a "sense of choice" was because of its false identification with "sense of self".
Lets move onto more complicated organisms like human beings. Its easier to pose these questions like "Doership and Choice", because we seem to have greater faculties to understand these concepts. And therein lies the greatest fallacy. Whatever we do (as a sense of doership) in our daily life is just our natural ways at work. There is no such thing as "doership" at all. The existence of the word "doership" comes merely as a result of the "sense of self". Do we have a choice. Only as much as our intelligent faculty responds to events and situations. Choice implies alternative decisions. It exists as it is in our nature. A deer looks at a lion and immediately makes a choice to run away. It is in its nature, and so it simply follows its nature. It has the intelligence to understand that there is impending danger to its existence and therefore it turns around and runs. It does this exactly as it would have gone to sleep in the night or woken up when the sun rises. Both of which are natural to it, and several other organisms. The intelligent faculty is built into nature to develop choices when alternatives are available. When we need to travel to another city we may choose to walk, run, ride a horse, board a train or a flight. Our faculty of intelligence merely tells us the bet way to accomplish the goal. So you would ask immediatly "So I had a choice to walk". Yes, you definitely had the choice, but you wouldn't exercise it at all. You would have had several alternatives and would have chosen the most optimum. But the sense of self gives us the "impression" that "we" made the choice. If the "sense of self" were absent, there wouldn't be the question of "who made the choice", "was a choice made by me","did i have a choice" etc. After the decision has been taken, it is merely an afterthought that the "sense of self" has "exercised an option" !
It is the mistaken "identity" and association with nature that makes us feel the doership and the ownership of choices we make. Consider an analogy. If I were sitting in a movie and watching the events as they pass, I can get emotionally charged as the events transpire. Even though I am not at all involved in the proceedings of the movie, I am considerably affected by it. What then of this "movie of life" ?
The misunderstood sense of self is what gives rise to false ownership and sense of doership and the notion of choices. Know the term attachment ? This is what it probably means. A "sense of self" gets created owing to our attachment with our actions and things in nature. If we never had this attachment, there would be no sense of self, and therefore none of the events would affect us anymore. This is probably why all "karmas" simply fall off. It was simply because of our wrong notion of self that this whole problem was created in the first place. Therefore, the remedy was prescribed in the Gita to do all actions neutrally ? How ? By submitting it to a "third party" such as the "lord". Since there would be no attachment to the action, there would be no attachment to the result as well. It was simply a matter of perspective, wasn't it ?
It appears that the recommendations after this analysis would be that, we simply let the proceedings go as they are. We don't relate "ourselves" to any of it. We let even the difficult situations be as they are (unattached). We watch the proceedings as they are(unattached). We perform things as we would perform them naturally, but without the adjoining sense of doership(unattached). We do not worry about the outcomes either, but watch them dispassionately (unattached). Knowing all the while that we are not part of this nature at all. Knowing all the while that things behave the way they do simply because of their properties. There is no reason to get attached to anything, just as you would not get attached to whether the fruit would fall or fly away from the tree. Merely because of its property. We would have proceeded to accomplish something simply because of our natural tendencies. I may have been working as an artist merely because of my natural tendencies. I may have become a warrior because of a natural tendency. I may have become an ascetic because of my natural tendency. Just as much as bee would have gone collecting honey for the day quite naturally, and not gone grazing grass! How ridiculous isn't it ?
Saturday, March 13, 2010
Friday, May 29, 2009
Gatekeepers to Liberation II
Contentment is another gate keeper to liberation. He who has quaffed the nectar of contentment does not relish craving for sense pleasures; no delight in this world is as sweet as contentment which destroys all sins.
What is contentment ? To renounce all craving for what is not obtained unsought and to be satisfied with what comes unsought, without being depressed or elated even by them - is contentment. As long as one is not satisfied in the self, he will be subjected to sorrow. with the rise of contentment the purity of ones heart blooms. the contented man who possesses nothing owns the world.
Satsanga( company of the wise, holy and enlightened persons) is yet another gate keeper to liberation. Satsanga enlarges ones intelligence destroys ones ignorance and ones psychological distress. Whatever be the cost, however difficult it may be, whatver obstacles may stand in its way, satsanga should never be neglected.For satsanga alone is ones light on the path of life. Satsanga is indeed superior to all other forms of religious practices like charity, austerity, pilgrimage and the performance of religious rites. One should by every means in ones power adore and serve the holy men who have realised the truth and in whose heart the darkness of ignorance has been dispelled. They who, on the other hand, treat such holy men disrespectfully surely invite great suffering.
These four - contentment, satsanga, the spirit of enquiry and self-control are the four surest means by which they who are drowning in this ocean of samsara can be saved. Contentment is the supreme gain. Satsanga is the best companion to the destination. The spirit of enquiry itself is the greatest wisdom, and self-control is the supreme happiness. If you are unable to resort to all these four, then practise one.By the diligent practice of one of these, the others will also be found in you. The highest wisdom will seek you of its own accord. Until you tame the wild elephant of your mind with the help of these noble qualitites you cannot progress towards the supreme, even if you become a god, demi-god or a tree. Therefore, O Rama, strive by all means to cultivate these noble qualities.
He who is endowed with the qualities that I have enumerated thus far is qualified to listen to what I am about to reveal. You are indeed such a qualified person, O Rama. Only he would wish to hear this who is ripe for liberation. But this revelation is capable of leading one to liberation even if one does not desire it, as a light is capable of illumining the eyes of even the sleeping person. As when the truth that a rope is a rope is seen and the fear generated by the misunderstanding that it is a snake disappears, the study of this scripture frees one from sorrow born of samsara.
What is contentment ? To renounce all craving for what is not obtained unsought and to be satisfied with what comes unsought, without being depressed or elated even by them - is contentment. As long as one is not satisfied in the self, he will be subjected to sorrow. with the rise of contentment the purity of ones heart blooms. the contented man who possesses nothing owns the world.
Satsanga( company of the wise, holy and enlightened persons) is yet another gate keeper to liberation. Satsanga enlarges ones intelligence destroys ones ignorance and ones psychological distress. Whatever be the cost, however difficult it may be, whatver obstacles may stand in its way, satsanga should never be neglected.For satsanga alone is ones light on the path of life. Satsanga is indeed superior to all other forms of religious practices like charity, austerity, pilgrimage and the performance of religious rites. One should by every means in ones power adore and serve the holy men who have realised the truth and in whose heart the darkness of ignorance has been dispelled. They who, on the other hand, treat such holy men disrespectfully surely invite great suffering.
These four - contentment, satsanga, the spirit of enquiry and self-control are the four surest means by which they who are drowning in this ocean of samsara can be saved. Contentment is the supreme gain. Satsanga is the best companion to the destination. The spirit of enquiry itself is the greatest wisdom, and self-control is the supreme happiness. If you are unable to resort to all these four, then practise one.By the diligent practice of one of these, the others will also be found in you. The highest wisdom will seek you of its own accord. Until you tame the wild elephant of your mind with the help of these noble qualitites you cannot progress towards the supreme, even if you become a god, demi-god or a tree. Therefore, O Rama, strive by all means to cultivate these noble qualities.
He who is endowed with the qualities that I have enumerated thus far is qualified to listen to what I am about to reveal. You are indeed such a qualified person, O Rama. Only he would wish to hear this who is ripe for liberation. But this revelation is capable of leading one to liberation even if one does not desire it, as a light is capable of illumining the eyes of even the sleeping person. As when the truth that a rope is a rope is seen and the fear generated by the misunderstanding that it is a snake disappears, the study of this scripture frees one from sorrow born of samsara.
Thursday, May 28, 2009
Gatekeepers to Liberation
Vasistha continues:
O Rama, you are indeed the best among all seekers, for you have duly reflected over the truth and you are inspired by the best form of dispassion.
Rama there are four gate-keepers at the entrance to the Realm of Freedom, moksa. They are self-control, spirit of enquiry, contentment and good company. The wise seeker should diligently cultivate the friendship of these, or atleast one of them.
With a pure heart and a receptive mind, and without the veil of doubt and the restlessness of the mind, listen to the exposition of the nature and the means of liberation, O Rama. For, not until the supreme being is realised will the dreadful miseries of birth and death come to an end. If this deadly serpent known as ignorant life is not overcome here and now, it gives rise to interminable suffereing not only in this but in countless lifetimes to come. One cannot ignore this suffering. But one should overcome it by means of the wisdom that I shall impart to you.
O Rama, if you thus overcome this sorrow of repetitive history, you will live here on earth itself like a god, like Brahma or Visnu. For when delusion is gone and the truth is realised by means of enquiry into self-nature, then the mind is at peace and the heart leaps to the supreme truth, when all the disturbing thought-waves in the mind-stuff have subsided and there is unbroken flow of pealce and the heart is filled with the bliss of the absolute., when thus the truth has been seen in the heart, then this very world becomes an abode of bliss.
Such a person has nothing to acquire, nor anything to shun. He is untainted by the defects of life, untouched by its sorrow. He does not come into being nor go out, though he appears to come and go in the eyes of the beholder. Even religious duties are found to be unnecessary. he is not affected by the past tendencies which have lost their momentum: his mind has given up its restlessness, and he rests in the bliss that is his essential nature. Such bliss is possible only by self-knowledge, not by any other means. Hence one should apply oneself constantly to self-knowledge - this alone is one's duty.
He who disregards holy scriptures and holy men does not attain self-knowledge. Such foolishness is more harmful than all the illnesses that one is subject to in this world. Hence, one should devoutly listen to this scripture which leads one to self-knowldedge. He who obtains this scripture does not again fall into the blind well of ignorance. O Rama, if you want to free yourself from the sorrow of repetitive history receive the wholesome instructions of sages like me, and be free.
In order to cross this formidable ocean of worldly life, one should resort to that which is eternal and unchanging. He alone is best among men, whose mind rests in the eternal and is, therefore, fully self-controlled and at peace. He sees that pleasure and pain chase and cancel each other, and in that wisdom there is self-control and peace. He who does not see this sleeps in a burning house.
He who gains the wisdom of the eternal here is freed from samsara and he is not born again in ignorance. One may doubt that such unchanging truth exists! If it does not, one comes to no harm by enquiring into the nature of life, for seeking the eternal will soften the pain caused by the changes in life. But, if it exists, then by knowing it one is freed.
The eternal is attained neither by rites, rituals pilgrimages nor by cultivation of wisdom. Hence everyone - gods , demons demi-gods o rmen - should constantly seek ( whether one is walking, falling or sitting) the conquest of the mind and self-control, which are the fruits of wisdom.
When the mind is at peace- pure, tranquil,free from delusion or hallucination and free from cravings - it does not long for anything nor does it reject anything. This is self-control or conquest of mind - one of the four gate-keepes to liberation which I mentioned earlier.
All that is good and auspicius flows from selfcontrol. All evil is dispeled by self-control. No pleasure in this world or in heaven is comparable to the delight of self-control The delight one experiences in the presence of the self-controlled is incomparable. Everyone spontaneously trusts him. No one hates him.
self-control, Or Rama, is the best remedy for all physical and mental ills. When there is self-control the food you eat tastes better. He who wears the armour of self-control is not harmed by sorrow
He who even while hearing, touching, seeing, smelling and tasting what is regarded as pleasant and unpleasant, is neither elated nor depressed- he is self-controlled. He who looks upon all beings with equal vision, having brought under control the sensations of pleasure and pain, is self-conrollded. He who, though living amongst all is unaffected by them, who does not feel elated nor hates-even as one is during sleep-he self-controlled.
Enquiry ( the second gatekeeper) should be undertaken by an intelligence that has been purified by a close study of the scripture, and this enquiry should be unbroken. By such enquiry the intelligence becomes keen and is able to realise the supreme; hence enquiry alone is the best remedy for long-lasting illness known as samsara(worldly life).
The wise man regards strength, intellect, efficiency and timely action as the fruits of enquiry. Indeed, kingdom, prosperity, enjoyment as well as final liberation, are all the fruits of enquiry. The spirit of enquiry protects one from the calamities that befall the unthinking fool. When the mind has been rendered dull by the absence of enquiry, even the cool rays of the moon turn into deadly weapons, and the childish imagination throws up a goblin in every dark spot. Hence, the non-enquiring fool is really a storehouse of sorrow. It is the absence of enquiry that gives rise to actions that are harmful to oneself - and to others- and to numerous psychosomatic illnesses. Therefore, one should avoid the company of such unthinking people. They in whom the spirit of enquiry is ever awake illumine the world, enlighten all who come into contact with them, dispel the ghosts created by an ignorant mind, and realise the falsity of sensepleasures and their objects. O Rama, in the light of enquiry, there is realisation of the eternal and unchanging reality; this is the supreme. With it, one does not long for any other gain nor does one spurn anything. He is free from delusion, attachment; he is not inactive nor does he get drowned in action; he lives and functions in this world and at the end of a natural life-span he reaches the blissful state of total freedom.
The eye of spiritual enquiry does not lose its sight even in the midst of all activities; he who does not have this eye is indeed to be pitied. It is better to be born as frog in the mud, a worm in a dung, a snake a hole, than to be one without this eye. WHAT IS ENQUIRY ?To enquire thus: " Who am I? How has this evil samsara come into being? is true enquiry. Knowledge of truth aises from such enquiry; from such knowldedge there flows tranquility in oneself; and then there arses supreme pace that passeth understanding and the ending of all sorrows.
Contentment is another gatekeeper to liberation....
Rama there are four gate-keepers at the entrance to the Realm of Freedom, moksa. They are self-control, spirit of enquiry, contentment and good company. The wise seeker should diligently cultivate the friendship of these, or atleast one of them.
With a pure heart and a receptive mind, and without the veil of doubt and the restlessness of the mind, listen to the exposition of the nature and the means of liberation, O Rama. For, not until the supreme being is realised will the dreadful miseries of birth and death come to an end. If this deadly serpent known as ignorant life is not overcome here and now, it gives rise to interminable suffereing not only in this but in countless lifetimes to come. One cannot ignore this suffering. But one should overcome it by means of the wisdom that I shall impart to you.
O Rama, if you thus overcome this sorrow of repetitive history, you will live here on earth itself like a god, like Brahma or Visnu. For when delusion is gone and the truth is realised by means of enquiry into self-nature, then the mind is at peace and the heart leaps to the supreme truth, when all the disturbing thought-waves in the mind-stuff have subsided and there is unbroken flow of pealce and the heart is filled with the bliss of the absolute., when thus the truth has been seen in the heart, then this very world becomes an abode of bliss.
Such a person has nothing to acquire, nor anything to shun. He is untainted by the defects of life, untouched by its sorrow. He does not come into being nor go out, though he appears to come and go in the eyes of the beholder. Even religious duties are found to be unnecessary. he is not affected by the past tendencies which have lost their momentum: his mind has given up its restlessness, and he rests in the bliss that is his essential nature. Such bliss is possible only by self-knowledge, not by any other means. Hence one should apply oneself constantly to self-knowledge - this alone is one's duty.
He who disregards holy scriptures and holy men does not attain self-knowledge. Such foolishness is more harmful than all the illnesses that one is subject to in this world. Hence, one should devoutly listen to this scripture which leads one to self-knowldedge. He who obtains this scripture does not again fall into the blind well of ignorance. O Rama, if you want to free yourself from the sorrow of repetitive history receive the wholesome instructions of sages like me, and be free.
In order to cross this formidable ocean of worldly life, one should resort to that which is eternal and unchanging. He alone is best among men, whose mind rests in the eternal and is, therefore, fully self-controlled and at peace. He sees that pleasure and pain chase and cancel each other, and in that wisdom there is self-control and peace. He who does not see this sleeps in a burning house.
He who gains the wisdom of the eternal here is freed from samsara and he is not born again in ignorance. One may doubt that such unchanging truth exists! If it does not, one comes to no harm by enquiring into the nature of life, for seeking the eternal will soften the pain caused by the changes in life. But, if it exists, then by knowing it one is freed.
The eternal is attained neither by rites, rituals pilgrimages nor by cultivation of wisdom. Hence everyone - gods , demons demi-gods o rmen - should constantly seek ( whether one is walking, falling or sitting) the conquest of the mind and self-control, which are the fruits of wisdom.
When the mind is at peace- pure, tranquil,free from delusion or hallucination and free from cravings - it does not long for anything nor does it reject anything. This is self-control or conquest of mind - one of the four gate-keepes to liberation which I mentioned earlier.
All that is good and auspicius flows from selfcontrol. All evil is dispeled by self-control. No pleasure in this world or in heaven is comparable to the delight of self-control The delight one experiences in the presence of the self-controlled is incomparable. Everyone spontaneously trusts him. No one hates him.
self-control, Or Rama, is the best remedy for all physical and mental ills. When there is self-control the food you eat tastes better. He who wears the armour of self-control is not harmed by sorrow
He who even while hearing, touching, seeing, smelling and tasting what is regarded as pleasant and unpleasant, is neither elated nor depressed- he is self-controlled. He who looks upon all beings with equal vision, having brought under control the sensations of pleasure and pain, is self-conrollded. He who, though living amongst all is unaffected by them, who does not feel elated nor hates-even as one is during sleep-he self-controlled.
Enquiry ( the second gatekeeper) should be undertaken by an intelligence that has been purified by a close study of the scripture, and this enquiry should be unbroken. By such enquiry the intelligence becomes keen and is able to realise the supreme; hence enquiry alone is the best remedy for long-lasting illness known as samsara(worldly life).
The wise man regards strength, intellect, efficiency and timely action as the fruits of enquiry. Indeed, kingdom, prosperity, enjoyment as well as final liberation, are all the fruits of enquiry. The spirit of enquiry protects one from the calamities that befall the unthinking fool. When the mind has been rendered dull by the absence of enquiry, even the cool rays of the moon turn into deadly weapons, and the childish imagination throws up a goblin in every dark spot. Hence, the non-enquiring fool is really a storehouse of sorrow. It is the absence of enquiry that gives rise to actions that are harmful to oneself - and to others- and to numerous psychosomatic illnesses. Therefore, one should avoid the company of such unthinking people. They in whom the spirit of enquiry is ever awake illumine the world, enlighten all who come into contact with them, dispel the ghosts created by an ignorant mind, and realise the falsity of sensepleasures and their objects. O Rama, in the light of enquiry, there is realisation of the eternal and unchanging reality; this is the supreme. With it, one does not long for any other gain nor does one spurn anything. He is free from delusion, attachment; he is not inactive nor does he get drowned in action; he lives and functions in this world and at the end of a natural life-span he reaches the blissful state of total freedom.
The eye of spiritual enquiry does not lose its sight even in the midst of all activities; he who does not have this eye is indeed to be pitied. It is better to be born as frog in the mud, a worm in a dung, a snake a hole, than to be one without this eye. WHAT IS ENQUIRY ?To enquire thus: " Who am I? How has this evil samsara come into being? is true enquiry. Knowledge of truth aises from such enquiry; from such knowldedge there flows tranquility in oneself; and then there arses supreme pace that passeth understanding and the ending of all sorrows.
Contentment is another gatekeeper to liberation....
Friday, May 15, 2009
Philosophy of Fate and Free Will
The following is an account of Sage Vasistha to Rama from the famous "Yoga Vasistha". It is interesting to note what the Sage has said to Rama, since it directly deals with the oft confusing
and irreconcilable opinions on the topics of "fate", "free will", and whether everything is pre-ordained and all is just progressing according to a set "course"....
Ofcourse, the reader should keep in mind that the topic of discourse here is actually on "liberation" and the "attainment of the supreme", but it is clearly applicable to every aspects of our action in life. Every action that we choose to do in life and its potential outcome.
Here goes :-
O Rama, listen to what I am about to say, which instruction is sure to remove the darkness of ignorance. In this world, whatever is gained is gained only by self-effort; where failure is encountered it is seen that there has been slackness in the effort. This is quite obvious; but, what is called fate is fictitious and that is not realized ( or seen).
Self-effort, Rama, is that mental, verbal and physical action which is in accordance with the instructions of a holy person well versed in the scriptures. It is only by such effort that Indra became Kind of heaven, Brahma became the creator, and the other dieties earned their place.
Self-effort is of two categories: that of past births and that of this birth. The latter effectively counteracts the former. Fate is none other than self-effort of a past incarnation ( or the outcome
of past life efforts). There is constant conflict between these two in this incarnation; and that which is more powerful triumphs !
Self-effort which is not in accord with the scriptures is motivated by delusion. When there is obstruction in the fruition of self-effort one should examine it to see if there is such deluded action, and if there is it should be immediately corrected. There is no power greater than action in the present. Hence, one should take recourse to self-effort, grinding one's teeth and one should overcome evil by good and fate by present effort. The lazy man is worse than a donkey. One should never yield to laziness but strive to attain liberation, seeing that life is ebbing away every moment. One should not revel in the filth known as sense pleasures.
One who says, "Fate is directing me to do this," is brainless, and the goddess of fortune abandons him. Hence, by self-effort acquire wisdom and then realise that this self-effort is not without its own end, in the direct realisation of the truth.
If this dreadful source of evil named laziness is not found on earth who will ever be illiterate and poor? It is because laziness is found on earth that people live the life of animals, miserable and poverty-stricken.
As is the effort so is the fruit, O Rama: this is the meaning of self-effort, and it is also known as "fate" (divine will). When afflicted by suffering , people cry, "Alas, what tragedy" or "Alas, look at my fate" both of which mean the same thing. What is fate or divine will is nothing other than the action or self-effort of the past. The present is infinitely more potent than the past. They indeed are fools who are satisfied with the fruits of their past effort ( which they regard as divine will) and do not engage themselves in self-effort now.
If you see that the present self-effot is sometimes thwarted by fate ( or divine will), you should understand that the present self-effort is weak. A weak and dull-witted man sees the hand of providence when he is confronted by a strong and powerful adversary and succumbs to him.
Sometimes it happens that without effort someone makes a great gain: for eg., the state elephant chooses ( in accordance with ancient practice) a mendicant as the ruler of a country, whose king suddenly died without leaving an heir; this is certainly not an accident nor some kind of divine act, but the fruit of the mendicant's self-effort in the past birth.
Sometimes it happens that a farmers efforts are made fruitless by a hailstorm; surely, the hailstorms own power was greater than the farmers effort and the farmer should put forth greater effort now. He should not grieve over the inevitable loss. If such grief is justified, why should he not weep daily over the inevitablility of death ? The wise man should of course know what is capable of attainment by self-effort and what is not. It is , however, ignorance to attribute all this to an outside agency and to say that 'God sends me to heaven or to hell', or that 'an outside agency makes me do this or that'. Such an ignorant person should be shunned.
One should free oneself from likes and dislikes and engage oneself in righteous self-effort and reach the supreme truth, knowing that self-effort alone is another name for divine will. We only ridicule the fatalist. That alone is self-effort which springs from right understanding which manifests in ones heart which has been exposed to the teachings of the scriptures and the conduct of holy ones.
With a body free from illness and mind free from distress, one should pursue self-knowledge so that one is not born again here. Such self-effort has a threefold root and therefore threefold fruit - an inner awakening in the intelligence, a decision in the mind and the physical action.
Self-effort is based on these three - knowledge of scriptures, instructions of the preceptor, and one's own effort. Fate ( or divine dispensation) does not enter here. Hence he who desires salvation should divert the impure mind to pure endeavour by persistent effort- this is the very essence of all scriptures.
The Holy ones emphasize: persistently tread the path that leads to the eternal good. The wise seeker knows: the fruit of my endeavours will be commensurate with the intensity of my self-effort alone and neither fate nor god can ordain it otherwise. Indeed, such self-effort alone is responsible for whatever man gets here; when he is sunk in unhappiness, to console him people suggest that it is his fate. This is obvious: one goes abroad, one appeases on'es hunger; by undertaking a journey and by eating food - not on account of a fate. No one has seen such a fate, but everyone has experienced how an action ( good or evil) leads to a result (good or evil). Hence , right from ones' childhod, one should endeavour to promote ones true good ( salvation) by a keen intelligent study of the scriptures, by having the c ompany of the holy ones and by right self-effort.
Fate or divine dispensation is merely a convention which has come to be regarded as truth by being repeately declared to be true. If this god or fate is truly the ordainer of everything in this world, of what meaning is any action (even like bathing, speaking or giving), and whom should one teach at all ? No. In this world everyting, except a corpse, is active and such activity yeilds its appropriate result. No one has ever realised the existence of a fate or divine dispensation. People use such expressions as "I am impelled by fate or divine dispensation to do this", for self-satisfaction, but this is not true. For example, if an astrologer predicts that a young man would become a great scholar, does that young man become a scholar without study ? No. Then why do we believe in divine dispensation ? Rama, this sage Vishwamitra, became a Brahma Rsi by self-effort, all of us have attained self-knowledge by self-effort alone. Hence, renounce fatalism and apply yourself to self-effort.
Rama asked: Lord, you are indeed the knower of truth. Pray, tell me what do people really call god, fate or daivam ?
Vasistha replied: The fruition of self-effort by which one experiences the good and evil results of past action is called fate or daivam by people. People also regard that as fate or daivam which characterises good and evil nature of such results. When you see that "this plant grows of this seed", it is regarded as an act of this daivam. But I feel that fate is nothing but the culmination of ones own action.
In the mind of man are numerous latent tendencies, and these tendencies give rise to various actions - physical, verbal and mental. Surely, ones actions are in strict accordance with these tendencies, it cannot be otherwise. Such is the course of action: action is non-different from the most potent amont latent tendencies, and these tendencies are non-different from the mind. One cannot definitely determine whethere categories like mind, latent tendencies, action and fate (daivam) are real or unreal: hence, the men of wisdom have alluded to them symbolically.
Rama asked:
Holy sir, if the latent tendencies brought forward from the previous birth impel me to act in the present, where is freedom of action ?
Vasistha replied:
Rama, the tendencies brought forward from past incarnations are of two kinds - pure and impure. The pure ones lead you towards liberation, and the impure ones invite trouble. You are indeed consciousness itself, and not inert physical matter. You are not impelled to action by anything other than yourself. Hence you are free to strengthen the pure latent tendencies in preference to the impure ones. The impure ones have to be abandoned gradually and the mind turned away from them little by little, lest there should be violent reaction. By encouraging the good tendencies to act repeatedly, strengthen them. The impure ones will weaken by disuse. You will soon become absorbed in the expression of the good tendencies, in good actions. When thus you have overcome the force of the evil tendencies then you will have to abandon even the good ones. You will then experience the supreme truth with the intelligence that rises from the good tendencies.
The cosmic order that people refer to as fate, daivam or niyati and which ensure that every effort is blessed with appropriate fruition is based on omnipresent and omnipotent omniscience ( known as Brahman). By self-effort, therefore, restrain the senses and the mind, with a mind that is one pointed calmly listen to what I am going to say.
[The rest of the discourse deals with liberation and various other related topics]
----------
It is therefore clear from the above discourse that while some of our actions ( through our inherent/latent tendencies) are motivated by past impressions, the present actions are quite potent in overcoming the outcomes of past actions. Ofcourse, if the past actions were towards the impure and were quite strong, your inherent tendencies themselves would be such that it might be difficult for you to steer your present actions towards the pure. Conversely, if your past actions were pure then your current efforts towards pure actions should be quite "effortless" so
to say.
My next article will talk on why astrology needn't be considered as something fatalistic and pretty much fits in very well with the wisdom given above.
and irreconcilable opinions on the topics of "fate", "free will", and whether everything is pre-ordained and all is just progressing according to a set "course"....
Ofcourse, the reader should keep in mind that the topic of discourse here is actually on "liberation" and the "attainment of the supreme", but it is clearly applicable to every aspects of our action in life. Every action that we choose to do in life and its potential outcome.
Here goes :-
O Rama, listen to what I am about to say, which instruction is sure to remove the darkness of ignorance. In this world, whatever is gained is gained only by self-effort; where failure is encountered it is seen that there has been slackness in the effort. This is quite obvious; but, what is called fate is fictitious and that is not realized ( or seen).
Self-effort, Rama, is that mental, verbal and physical action which is in accordance with the instructions of a holy person well versed in the scriptures. It is only by such effort that Indra became Kind of heaven, Brahma became the creator, and the other dieties earned their place.
Self-effort is of two categories: that of past births and that of this birth. The latter effectively counteracts the former. Fate is none other than self-effort of a past incarnation ( or the outcome
of past life efforts). There is constant conflict between these two in this incarnation; and that which is more powerful triumphs !
Self-effort which is not in accord with the scriptures is motivated by delusion. When there is obstruction in the fruition of self-effort one should examine it to see if there is such deluded action, and if there is it should be immediately corrected. There is no power greater than action in the present. Hence, one should take recourse to self-effort, grinding one's teeth and one should overcome evil by good and fate by present effort. The lazy man is worse than a donkey. One should never yield to laziness but strive to attain liberation, seeing that life is ebbing away every moment. One should not revel in the filth known as sense pleasures.
One who says, "Fate is directing me to do this," is brainless, and the goddess of fortune abandons him. Hence, by self-effort acquire wisdom and then realise that this self-effort is not without its own end, in the direct realisation of the truth.
If this dreadful source of evil named laziness is not found on earth who will ever be illiterate and poor? It is because laziness is found on earth that people live the life of animals, miserable and poverty-stricken.
As is the effort so is the fruit, O Rama: this is the meaning of self-effort, and it is also known as "fate" (divine will). When afflicted by suffering , people cry, "Alas, what tragedy" or "Alas, look at my fate" both of which mean the same thing. What is fate or divine will is nothing other than the action or self-effort of the past. The present is infinitely more potent than the past. They indeed are fools who are satisfied with the fruits of their past effort ( which they regard as divine will) and do not engage themselves in self-effort now.
If you see that the present self-effot is sometimes thwarted by fate ( or divine will), you should understand that the present self-effort is weak. A weak and dull-witted man sees the hand of providence when he is confronted by a strong and powerful adversary and succumbs to him.
Sometimes it happens that without effort someone makes a great gain: for eg., the state elephant chooses ( in accordance with ancient practice) a mendicant as the ruler of a country, whose king suddenly died without leaving an heir; this is certainly not an accident nor some kind of divine act, but the fruit of the mendicant's self-effort in the past birth.
Sometimes it happens that a farmers efforts are made fruitless by a hailstorm; surely, the hailstorms own power was greater than the farmers effort and the farmer should put forth greater effort now. He should not grieve over the inevitable loss. If such grief is justified, why should he not weep daily over the inevitablility of death ? The wise man should of course know what is capable of attainment by self-effort and what is not. It is , however, ignorance to attribute all this to an outside agency and to say that 'God sends me to heaven or to hell', or that 'an outside agency makes me do this or that'. Such an ignorant person should be shunned.
One should free oneself from likes and dislikes and engage oneself in righteous self-effort and reach the supreme truth, knowing that self-effort alone is another name for divine will. We only ridicule the fatalist. That alone is self-effort which springs from right understanding which manifests in ones heart which has been exposed to the teachings of the scriptures and the conduct of holy ones.
With a body free from illness and mind free from distress, one should pursue self-knowledge so that one is not born again here. Such self-effort has a threefold root and therefore threefold fruit - an inner awakening in the intelligence, a decision in the mind and the physical action.
Self-effort is based on these three - knowledge of scriptures, instructions of the preceptor, and one's own effort. Fate ( or divine dispensation) does not enter here. Hence he who desires salvation should divert the impure mind to pure endeavour by persistent effort- this is the very essence of all scriptures.
The Holy ones emphasize: persistently tread the path that leads to the eternal good. The wise seeker knows: the fruit of my endeavours will be commensurate with the intensity of my self-effort alone and neither fate nor god can ordain it otherwise. Indeed, such self-effort alone is responsible for whatever man gets here; when he is sunk in unhappiness, to console him people suggest that it is his fate. This is obvious: one goes abroad, one appeases on'es hunger; by undertaking a journey and by eating food - not on account of a fate. No one has seen such a fate, but everyone has experienced how an action ( good or evil) leads to a result (good or evil). Hence , right from ones' childhod, one should endeavour to promote ones true good ( salvation) by a keen intelligent study of the scriptures, by having the c ompany of the holy ones and by right self-effort.
Fate or divine dispensation is merely a convention which has come to be regarded as truth by being repeately declared to be true. If this god or fate is truly the ordainer of everything in this world, of what meaning is any action (even like bathing, speaking or giving), and whom should one teach at all ? No. In this world everyting, except a corpse, is active and such activity yeilds its appropriate result. No one has ever realised the existence of a fate or divine dispensation. People use such expressions as "I am impelled by fate or divine dispensation to do this", for self-satisfaction, but this is not true. For example, if an astrologer predicts that a young man would become a great scholar, does that young man become a scholar without study ? No. Then why do we believe in divine dispensation ? Rama, this sage Vishwamitra, became a Brahma Rsi by self-effort, all of us have attained self-knowledge by self-effort alone. Hence, renounce fatalism and apply yourself to self-effort.
Rama asked: Lord, you are indeed the knower of truth. Pray, tell me what do people really call god, fate or daivam ?
Vasistha replied: The fruition of self-effort by which one experiences the good and evil results of past action is called fate or daivam by people. People also regard that as fate or daivam which characterises good and evil nature of such results. When you see that "this plant grows of this seed", it is regarded as an act of this daivam. But I feel that fate is nothing but the culmination of ones own action.
In the mind of man are numerous latent tendencies, and these tendencies give rise to various actions - physical, verbal and mental. Surely, ones actions are in strict accordance with these tendencies, it cannot be otherwise. Such is the course of action: action is non-different from the most potent amont latent tendencies, and these tendencies are non-different from the mind. One cannot definitely determine whethere categories like mind, latent tendencies, action and fate (daivam) are real or unreal: hence, the men of wisdom have alluded to them symbolically.
Rama asked:
Holy sir, if the latent tendencies brought forward from the previous birth impel me to act in the present, where is freedom of action ?
Vasistha replied:
Rama, the tendencies brought forward from past incarnations are of two kinds - pure and impure. The pure ones lead you towards liberation, and the impure ones invite trouble. You are indeed consciousness itself, and not inert physical matter. You are not impelled to action by anything other than yourself. Hence you are free to strengthen the pure latent tendencies in preference to the impure ones. The impure ones have to be abandoned gradually and the mind turned away from them little by little, lest there should be violent reaction. By encouraging the good tendencies to act repeatedly, strengthen them. The impure ones will weaken by disuse. You will soon become absorbed in the expression of the good tendencies, in good actions. When thus you have overcome the force of the evil tendencies then you will have to abandon even the good ones. You will then experience the supreme truth with the intelligence that rises from the good tendencies.
The cosmic order that people refer to as fate, daivam or niyati and which ensure that every effort is blessed with appropriate fruition is based on omnipresent and omnipotent omniscience ( known as Brahman). By self-effort, therefore, restrain the senses and the mind, with a mind that is one pointed calmly listen to what I am going to say.
[The rest of the discourse deals with liberation and various other related topics]
----------
It is therefore clear from the above discourse that while some of our actions ( through our inherent/latent tendencies) are motivated by past impressions, the present actions are quite potent in overcoming the outcomes of past actions. Ofcourse, if the past actions were towards the impure and were quite strong, your inherent tendencies themselves would be such that it might be difficult for you to steer your present actions towards the pure. Conversely, if your past actions were pure then your current efforts towards pure actions should be quite "effortless" so
to say.
My next article will talk on why astrology needn't be considered as something fatalistic and pretty much fits in very well with the wisdom given above.
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