5.6 Are We Prisoners of Past or Architects of Future?

The raving and rambling of Duryodhana (an evil figure in Mahabharata) in one of his reflective/ repentant moments highlights the predicament of every individual.

“I know what is right, but I cannot pursue it; I know what is wrong, but I cannot desist from doing it; I do as directed by someone who seems to be within me”

We seem to be totally powerless against this powerful yet unknown foe/ force.

What makes us a Prisoner of our Past or an Architect of our Future?

Any force causes harm only when we do not know its law of operation. For example, electricity is dangerous only if we do not know how it operates. Once we understand the Law, it becomes our friend. They are our Masters, if we are ignorant; we are their Masters, if we are Knowledgeable.

Man is Mind and Mind is Man. Mind alone causes man to act, commit sins and noble acts, thereby causing bondages/ liberation (Man eva Manushyana Karan Bandh Mokshayoh!)^BG.

If we are to control our life, we have to control our Mind. Whether we are Architects of our Future or remain Prisoners of our Past is dependent on our ability to decipher our mind and decode our thoughts.

Our Mind has been ‘designed’ to seek experiences constantly and continuously. Never a moment can it remain idle without brooding on old thoughts or breeding on new ones – the past makes it ruminate over the memories, the present makes it muse over the happenings and the future makes it imagine over possibilities.

The thought process continues ad infinitum until sleep interrupts or death intervenes. It does not avail a break for itself nor provide a breather for the individual.

All sensations/ inputs/ stimuli to Mind come from two sources:

From External world – constant and continuous sensations arise on interaction with Objects of Senses.

From Internal world – constant and continuous thoughts arise from the vast reservoir of past memories.

The operation of Mind is facilitated or coordinated through its four faculties/ components:

The role of Manas (Psychological Mind): All external sensations/ stimuli are received by / routed through the (Psychological) Mind. Rather, Mind is constantly on the lookout for sensations. 

It looks for longevity, intensity and variety of sensations – more the better! This is the reason why everyone seeks constant change (variety), passion/ violence (intensity) and prolongation, if pleasant (longevity).

When it senses an object, especially an object of desire, it is enamored/ addicted to it. Manas is called Graha (that which grasps) but an Object is called Atigraha (that which has greater grasp) – the reason why mere advice never helps people smitten with desires to keep away from the Objects of desire (Wine/ Women/ Wealth)!!

But external sensations can be skipped or stopped as in Solitude/ Stillness/ Silence, the reason why Saints and Renunciates (Sadhus and Sanyasis) move away from the hustle and bustle of city life into the ideal and idyllic ambience of forest life.

For a man-of-the-world (Samsari), withdrawal from life is neither advisable (as we have duties to perform) nor possible (as we are infatuated and infuriated with desires). For most part of our lives, we remain entangled in the Objects of world.

Thus Manas makes us a Prisoner of Present (through Objects of Desires).

The role of Chitta (Sub-Conscious): When sensations from External World (Ishwar Shrishti) are stopped (when quiet/ alone/ isolated or in dream/ meditation), thoughts/ feelings/ emotions from Internal world (Jeeva Shrishti), i.e. Subconscious (Chitta) automatically take over.

These suo moto thoughts/ feeling/ emotions cannot be stalled or suspended by the individual. These thoughts arise out of the remnants of our past. If we had pleasant/ painful experiences, our thoughts/ feelings/ emotions are accordingly sweet/ bitter. All incidents/ accidents do happen only due to our past Karmas.

All our reactions (mechanical/ involuntary actions) are based on our past life/ experiences. Chitta imprisons us with memories of past and almost never allows us to look at the present or beyond into the future.

Thus Chitta alone makes us a Prisoner of Past.

The role of Ego (Ahamkara): Ahamkara is the executing arm of mind. Once advised by Intellect, it puts in efforts to accomplish the action. It is the Ego which makes an individual aggressive and adamant. Once set, it refuses to budge or nudge even an iota or an inch.

Hence egoistic people never accept defeat even when beaten squarely. Success makes ego gloat and failure makes it groan. When ego hits the bull’s eye, it exults or is excited. When it misses, it sulks or is singed. Ahamkara alone creates Karmic residues through:

Actions which are destructive and malicious, that sets off              discord in others/ society.

Reactions which are negative (Shadvikaras), when things go astray.

Inaction due to inertia or indolence (despite advice to the contrary by Intellect).

Thus, through actions, reactions and inactions, Ahamkara binds us to future births and bonds us to further sufferings.

Thus Ahamkara makes us a Prisoner of Future.

The role of Intellect (Buddhi): All sensory inputs to Chitta pass through Intellect. Intellect discriminates and dissects the incoming sensations. It removes the chaff and forwards the essence to Chitta, the store-house of memories, for reference.

The memory-bank of Chitta is built on the edifice and experiences of the individual’s past. Chitta then posits/ negates/ confirms / informs the relevance and interest. Accordingly Intellect decides an appropriate action. This is then conveyed to Ahamkara by Intellect for initiating and completing action.

When Intellect is weak: Intellect then has limited power/ experience to analyse/ decide. It is solely guided by impulses and compulsions.

The impulsive thoughts originate from within (Chitta). They prompt individuals to be emotional, indecisive or even psychotic. The past memories haunt them through emotional/ nostalgic thoughts.

The compulsive thoughts originate from without (objects, people and/ or situation). Others can easily lead/ mislead the individual. A dominating parent/ spouse/ child/ boss/ society – just anybody can influence the individual. He then becomes a puppet or a victim of circumstances.

Such people get upset/ devastated at the slightest provocation/ obstacle/ failure!

When Intellect is strong: It dissects incoming sensations and selects/ forwards only those it deems fit, for reference to Chitta. Even those where Chitta shows interest, intellect may ‘decide’ against it, if it is not in line with its code-of-conduct. The ‘censored/ edited’ thoughts are then passed onto Ahamkara for necessary action.

Hence Ahamkara does not fly-off-the-handle. Thus all actions are pre-mediated and not Karma-producing. It is, therefore, the pre-requisite of a disciplined phenomenal life. It also forms the basis for initial stages of spiritual journey.

Intellect alone makes us free or bound:

When Intellect is dormant, Chitta is active and we become Prisoners of Past. Whenever Intellect is active, we become masters of our actions and hence, the Architects of future.

If Intellect is strong, do we always do all noble things and never commit crime/ karma-producing deeds?

Many dictators, criminals and unscrupulous individuals/ scientists also have a strong intellect. They misuse it for destroying/ sowing discord in others. The reason for this is, though Intellect decides, its decision (right or wrong) is based on the code-of-conduct it has formulated for itself.

A code-of-conduct is the value system one has imbibed from society, family and personal experience. It reflects in all our efforts and executions.

Everybody acquires a value system. However, whether the values are right, good or beneficial depends on whether they are in conformity with the societal needs or a divine order. If the values are egocentric with the individual as the beneficiary, then even if it had been the most well-envisioned plan/ well-executed action, it produces Karma.

Values are indicated by the society but inculcated by the individual. Chitta plays a crucial, albeit a passive role in assimilating good values. Chitta has to be saturated with noble and godly feelings. If it be filled with gruesome or ghastly, malicious or dishonorable thoughts, then actions invariably produce Karma.

Thus,

The secret of a good life here and hereafter is:

· Clarity of thought (a strong Buddhi) and Purity of heart (a clean Chitta).

· For Clarity of Thoughts, sharpen Intellect with constant Wisdom (Viveka).

· For Purity of Heart, fill Chitta with positive emotions, noble feelings and pure thoughts in secular pursuits and True Desire (Satyakamam) and Surrender (Sharanam) in spiritual pursuits.

·  Chitta makes us a Prisoner of Past (through impure memories/ unholy experiences) and enslaves us in this life.

·  Manas makes us a Prisoner of Present (through attraction to Objects / attachment to People) and enslaves us in this/ next life.

· Ahamkara makes us a Prisoner of the Future (through unrighteous Actions/ inappropriate Reactions) and enslaves us in the next life.

· Intellect makes us an Architect of Future (through Wisdom/ Righteous Values). Strong Intellect alone relieves us from the shackles of bondage.