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.

5.5 Science, Religion & State – how they compare vis-à-vis Spirituality

Science, State, Religion and Spirituality monopolise major part of our intellectual thought-process. 

They not only vie for supremacy over one another, but also tie us down with their conflicting-doctrines. 

State and Religion do co-exist, but are always wary of each other’s power and ploy. 

Science and Spirituality cross swords on many counts, though their approach considerably converges while solving complex conundrums of existence.

State always cheers/ champions the cause of Science, whereas Religion always finds comfort and commonality in Spirituality.

State has no axe to grind against Spirituality as the latter is not opposed to their rules or regulations; nor does Spirituality ever find itself at logger-heads with State with regard to its principles or practices.

State and Religion demand followers’ attention to their principles and perspectives, and sometimes command individuals/ groups’ allegiance even against their will.

Science and Spirituality, on the other hand, generally do not impose their tenets or testaments on individuals, nor intrude on their freedom or faith.

What differentiates Spirituality from Science?

               Many people assume that Science and Spirituality cannot co-exist because the former deals with things physical while the latter deals with things meta-physical. 

Science argues meta-physical is not tenable, whereas Spirituality holds that things physical are illusory. However, their systematic approach to unravelling truth has striking similarities.

Being an organized and all-inclusive knowledge, Spirituality is very ‘scientific’. Besides, it is based on understanding (Jnanam) and not beliefs. That means, like Science, it is based on sheer enquiry and not mere speculation.

A scientist (Vijnani) pursues the spirit of Science relentlessly; a Saint (Jnani) ‘pursues’ the science of Spirit religiously.

The spirit of Science is the essence of phenomenal objects; the science of Spirit is the essence of noumenal Subject!

Knowing or acquiring the External Infinite (Cosmos) is called Science (Vijnana); knowing or realizing the Internal Infinite (Self) is called Spirituality (Jnana).

Science deals with infinite ones; Spirituality deals with One Infinite.

Science relies on analysis (based on observation); Spirituality relies on synthesis (based on understanding).

Science is the expression of conquest of matter; Spirituality is the expression of contradiction (negation) of matter.

Scientists try to decode the secret of external world (from Atom to Universe) i.e. decode matter with matter, but never succeed fully; Spiritualists try to decode the internal world, i.e. decode ‘Soul’ with ‘Soul’ and succeed.

There is no Scientist who is a master of all Sciences; there are many Saints who are masters of Soul.

Science never accepts anything which cannot be proved by observation and/ or experiments. Spirituality, on the other hand, states that Truth being one, everything else has (relative) validity.

The basis of Spirituality is (Absolute) One, whereas Science is based on (relative) one and (illusory) zero.

Scientists analyse the elements of existence to discover the constituent-truths; Spiritualists synthesize the elements of existence to re-discover the composite-Truth.

Scientists try to change the standard of Living; 
Spiritualists try to change the standard of Life.

Refining/ re-defining scientific approach to solving riddles of Existence:

               Science in its present form has some glaring flaws in its approach/ understanding of Existence, especially while dealing with infra/meta-physical objects, super/sub-sensory phenomena and past/ future events:

Though Science questions all dogmas (as they do not facilitate enquiry), yet, it has a dogma of its own; that is, until proved (by observation/experimentation) nothing can be accepted as true.

In the bargain, it ignores an elementary fact that our observations can never be 100% correct or the experimentations 100% fool-proof, the reason why every other day we keep rewriting even the break-through discoveries of earlier times! Science, in its present form lacks, amongst others, an ‘open-mindedness’.

Decoding secrets of matter may be possible with matter. But creation is much more than matter – it is also energy of various orders, phenomena of various kinds, existence at different levels, life at different planes, why, even Gods of various faiths – the list is just endless.

Therefore, the age-old method of decoding secrets of the Universe with small or big advances in material science is just useful for scratching the surface, but not more or enough.

Scientific enquiry relies almost exclusively on ‘Analysis’ (of materials, phenomena) to find out what is behind them. Every analysis solves one problem/ riddle; but it also throws up many more.

For e.g. Body, once an unknown, was subsequently known to consist of many tissues. Tissue, once an unknown, was subsequently known to consist of many atoms. An atom, once an unknown, was subsequently known to consist of atomic particles. Thus one unknown body, on analysis throws up many, also unending, unknowns!

Also, the details/ objects being infinite in the Material Universe, one can never reach bottom/end of it. Also, Existence is an organic whole. Therefore, enquiring into ‘divisions/ multiplicity’ and ignoring the ‘integration/ unity’ aspect will not decode its secrets.

              

How do we overcome the shortcoming in the scientific route? 

We need to throw away the dogma that only that which is supported by observation and experimentation is true. Accept everything as valid until proved to be wrong! An open mind is a prerequisite of this enquiry.

Normally, Science relies solely on the instrument of Intellect to discover truth. This works well in the world of matter. Beyond the realm of matter, Intellect is ‘ineffective/ inappropriate’. 

Just like, to appreciate the fragrance of a flower, we need a sharp nose but not eyes, similarly to understand the causes and the cause of causes, we have to but rely on a faculty (Intuition) which is appropriate for the purpose.

Also, Science relies on analysis as an essential element of enquiry; however, analysis may be useful in the initial stages as it is the only way of knowledge-gathering for our conditioned mind. 

To conceptualize cosmic-causation, ‘synthesis’ of gathered-knowledge is required. Therefore, at later stages, we need to 'uncondition' our mind and synthesize our understanding to comprehend the organic-whole. 

What differentiates Spirituality from Religion?

Many people, including some well-informed ones, place Religion on the same pedestal as Spirituality. The (mis)understanding is primarily due to the premise that both are essentially a search for God, though the common thread starts and ends with the semantics. 

Religion has followers, Spirituality has seekers. 

Followers liberally use Yantram (Idols, etc.), Tantram (Rituals, etc.) and Mantram to search for God in any or every media in the external world. Seekers, on the other hand, search for Truth internally, as they hold that what is in oneself is everywhere and what is not in oneself is not anywhere.  

The followers’ search for God is mostly collective (hence the need for religious groups/ organizations), whereas the seekers’ search for Truth is essentially individualistic (hence the need for solitude/ silence).

In Religion, God-Heads are eulogized as a supreme/ supernatural person, whereas in Spirituality, God is a principle, not a person, force or phenomenon.

Religions, therefore, advocate reincarnations (Avataras) of these supreme personalities, whereas spirituality never talks of special avatars, as it considers every being a veritable avatara.

In Religion, questioning is not encouraged especially the set of rules called gospels. In Spirituality, questioning is the basic premise of finding the Truth. In fact, the fountain-head of Indian Spirituality, the Upanishads, is a veritable store-house of earnest enquiry by a seeker and authoritative answers by a Knower.

In Religion, doctrines are imposed which are not to be deplored by followers. In Spirituality, Truth is not enforced, but is to be explored by seekers.

In religion, ritualism plays a dominant/ prominent role – it is meant to keep the followers identified with the cult ideology to facilitate their indoctrination. In Spirituality, ritualism plays a notional/ subsidiary role – it is meant to convey certain universal truths to seekers in symbolic form so as to facilitate their understanding.

For a spiritual practitioner, understanding (Jnanam) matters more than beliefs, austerities (Tapas) matter more than appeals (prayers) and practice (Sadhana) matters more than preaching.

What are the hallmarks of a Religion?

An ideology/ theme/ tenet/ faith/ belief: The ideologies are the truths as seen by a founder.

They are mostly ‘dry’ truths and may go overboard for vast majority. To make them more appealing or easier to digest, they are interpreted and commented upon by the founder/ founder’s disciples.

These ideologies are codified in a literary work which forms the gospel of truth. However, being gospel, they are unassailable/ unquestionable.

A series of rituals to keep the followers interested and ‘enmeshed’: The individuals are ‘encouraged’ or forced to follow certain rituals at every stage of life (frequently and periodically).

It is the rituals which appeals to the individual as he becomes a participant and not a mere puppet to the truths being preached.

An organization to administer both: The (religious) organization has an array of administrators, a pool of resources and a set of systems with which they profess/ propagate the faith to the believers/ followers. The resources are provided by the follower-individuals, and the systems by the administrator-individuals.

Normally the religious administration revolves around a charismatic leader to carry on the mantle of affairs. Longer the chain of leader-disciples (Guru Parambara) more is the number of followers.

Over a period of time, the original faith may be vastly diluted or modified to suit the needs of the time or even get eclipsed. Yet the organization ensures that the followers are kept interested/ indoctrinated in the old/ changed ideals/ ideologies. The organization tries every means to retain its stranglehold over its followers.

Why do individuals seek a Religion to follow?

World and life have many objects and phenomena which are beyond the comprehension and control of humans. Also, despite abilities and enterprise, we are presented with numerous hurdles and hardships in life.

Overcoming the limitations in understanding/ abilities is not possible in one’s lifetime. We, therefore, start looking for a supernatural being/ phenomenon called God to unravel/ control self and world.

Religion appeals more to the believers because it promises succor to followers despite their handicaps. It does make life easier for the believer-followers.  

For most individuals, God remains a belief, whereas for some it is a faith and for rare few, it blossoms as understanding.

When a religion (read organizations!) becomes too rigid, the followers adopt a faith which is more amenable to their wishes or in tune with reality.

It is the cult leaders, due to their penchant for pelf and power, bring disrepute to a religion. A legion of reformers, on the other hand, ensures that Religion is rid of detestable traditions which violate human dignity.

A live religion is the one which caters to the ‘tastes’ of every succeeding generation. An eternal religion, on the other hand, is the one which does not lose its essence and relevance even in changing times but has a Philosophia Perennis which lasts forever.

What differentiates Spirituality from State?

Why do individuals seek a State to govern them: Humans are part of the World. And world is a creation. Everything in the Creation has a Rhythm and Order (R’tam/ Niyati), hence it is a Cosmos. Even the so-called accidents are only incidents in the cosmic order, each happening with a purpose and part of a grand design.

Individual, being part of the creation, has an inherent need and intrinsic liking for order in oneself, society and the world around. This basic nature of the individual is given expression (and exploitation) by States.

In the days of yore, Royalties used to channel/ exploit this (man’s) urge/ sentiment for order. During the medieval period, the religious groups continued the legacy. In the modern times, it is the turn of the States to take on the mantle.

In the guise of regulating/ organizing the individuals, they start demanding and exploiting them. Instead of harnessing the individuals’ potencies and potentials, the States start manipulating and harassing them until an upheaval uproots/revamps the entire system.

Thus an individual becomes both the seeker of order as well as the victim of the order that he seeks in a state set-up. An individual seeks the order with virtuous intention, however, he falls victim to vicious inclinations of insensitive states (read leaders).

What are the hall-marks of the State?

A (democratic) state is ruled by majority. Theoretically then the voice of the majority should hold sway over the administration.

But in practice, a vociferous few or a dominating minority (with vested interest) or a capable-few (with administrative/political acumen) manage to wring and wield control of the system.

Once in the saddle of power, they try to perpetuate their hegemony through policies or politics. Rest is history.

Since groups are by definition bigger than individuals, it is easier for them to dominate over the individuals, albeit in the short run. The leaders who forget/ neglect individuals eventually fall because ultimately groups are nothing but individuals joined together for a cause; hence, over a period of time they assert their primacy and supremacy.

The political leaders also keep the multitudes indoctrinated with sops and slogans. Their refrain is that only if there is order, the society, hence, the individual, will progress. It may confound the individuals for a short while but not control them for long.

However, unlike Religion which does not allow individual to have independent views and visions, a state does allow freedom of expression and enjoyment.

What are the hallmarks of Spirituality?

Spirituality is a search for the true identity of self. As a complement or a corollary, the individual also tries to understand the validity of World and the reality of God (the other two elements of the World-I-God triumvirate).

Spirituality thus helps the individual to decide and define the relevance of God and his relationship with It. God is the author of the Creation and thereby the Order governing it.

Hence, once the individual relates to God, he has no more need for order or an organization to ensure that! Hence, there are no evangelists among spiritualists.

Thus,

Science promotes a culture of enquiry and evaluation;

Spirituality promotes a culture of enquiry and evolution.

State promises a glorious life here!

Religion promises a glorious life here and hereafter!!

Spirituality promises a glorious life here, hereafter and ever thereafter!!!  

2.1 Why are we born, why do we live and why do we die?

Each living being undergoes a birth, life and death sequence. Most people take the life aspect of this triad for granted, despite its painful past, fleeting present and uncertain future.

The Birth aspect, especially the complex bio-chemistry (DNA, chromosomes, genetics ...) baffles even a knowledgeable scholar.

Scriptures, on the other hand, explain with ease the transmigratory travel and travails of Jeeva (through the super-secret doctrine of Panchagni Vidya^BU).

Death is beyond comprehension for both rationalists and theologists. It remains a secret till we die!

Unravelling these three microcosmic riddles needs an understanding of Lord’s five macrocosmic functions, viz. Creation (Shrishti), Sustenance (Sthithi), Dissolution (Samhaaram), Grace (Anugraham) and Veiling (Tirodhaanam).

The experiences of an individual are perfectly in line with the first three functions of Lord. Birth, Life and Death at the microcosmic level correspond to Creation, Sustenance and Dissolution at the macrocosmic level respectively.

These three functions being divine intent, individuals can never influence nor ever interfere with them; on the other hand, we are greatly impacted by them. However, the impact can be influenced for a transitory relief or a transcendent release through Grace of Lord:

Grace of Lord is to grant relief to despairing individuals in current birth.

Grace of Lord is to grant release to aspiring individuals from future births.

Life enigma, being an explicit experience, is relatively easy to evaluate.

In comparison, Birth experience is shielded in dimness as an individual is not a witness to his own birth.

In contrast, an individual is a witness to his own death; however, he cannot share Knowledge with the people left behind, the reason why knowledge of Death is shrouded in darkness forever and for everybody. 

Why am I living?

For most people, Life is a tangled web and the world around us is a den of danger.

Life’s well-intended actions, even if performed with due diligence and outstanding ability, do not always produce the desired results. Therefore, Life is marked and marred by anxieties and ambiguities, despair and desperation at every step and stage.

The saving grace is God’s Grace. Though a despairing individual cannot get over the type and frequency of sufferings, yet, with God’s Grace their felt-intensity can be remarkably reduced (which is essentially enhancing our ability to cope with ordeals).

World, in a similar way, is stuffed and strewn with harms and hazards, complexities and calamities at every stretch and stratum. 

God, in His infinite wisdom, designed our world as a place of action (Karma Bhumi) to redeem (bad) karmic potencies and accumulate (good) karmic propensities (Vasanas), through action.

He created a higher world (Heaven) as a place of enjoyment (Bhoga Bhumi).

He also presented man with a faculty of choice (Buddhi) to choose and pursue the best course of conduct.

Most individuals, however, with their finite wisdom and infinite desires, choose to exhaust their good Karmas (i.e. enjoy) in this world, ignoring its consequence (that is slogging and slugging it out in the nether world).

The inevitable clash of divine design and individual desires causes calamites in life – personal and public.

Yet, despite such risks and reservations, I am living and leading a normal life only because of God’s Grace. This Grace is occasionally obvious but invariably invisible. Most individuals, therefore, assume/ accuse that God is unjust while distributing rewards for endeavours, or resources for enterprises.

Due to incomplete understanding of the content and context of Efforts of individual and Grace of God, most individuals feel that there is no one in this world who is as unfortunate as them. Yet, for every such claimant, there is another who would have experienced woes and worries on a wider and/ or weirder scale. A moment of reflection would also reveal that their life could have been much worse, but for God’s grace.

God is kindness personified; hence, even the vilest behaviour of an individual does not diminish or detract Lord’s compassion. A sinner as well as a saint are same in the ‘eyes/ realm’ of God. What divides and distances us from God is our Karmic load, turbulent mind and spiritual ignorance.

Once the intervening and interfering Karma is exhausted (through actions/ surrender), turbulence is surmounted (through compassion/ dispassion) or Ignorance is destroyed (through education/ enquiry), the division and the distance disappear. 

All of them involve efforts – the care and struggle involved in redeeming/ accumulating Karma, in cultivating an ever-wavering and unclean mind, in eradicating the beginning-less ignorance.

Once efforts are exercised, Grace/ Blessings of God flows spontaneously. So it is said that we should count our age not from the number of years lived, but from the number of blessings (secular as well as divine) received.

Grace of Lord automatically follows Efforts (Abhyasa) of individuals.

Grace of Lord automatically follows Evolution (Parinaam) of individuals.

Why will I die?

I will die because of my failure to understand/ realize my True/Spiritual nature. Life and its unending developments are meant to take us on a spiritual odyssey, the grand finale of which is the state of immortality/ deathlessness. Not to pursue the prescribed path is a criminal waste of God-given power/potential.

Yet, invariably all individuals spend their time and energy to chase a life of profit, pleasure and/or perversion. We are then destined to die. After death, shorn of body and mind (which belong to, and hence, return to earth), the Jeeva reaches the causal world with its repository of karmic residues. The quality of Karmic residues decides the after-death experience/ onward journey of Jeeva. 

God is, however, patience personified; hence, an individual is ‘not punished’ if he misses the opportunity to evolve. In fact, through Death, God blesses us with another name and form and a set of circumstances to continue our spiritual journey.

Contrary to conventional belief, death is not a punishment; it is a relief from mortal miseries and misfortunes. 

On the other hand, birth can be a ‘punishment’ for those who are not prepared to cope with its mandates and melancholies.

Physical death happens due to any or many reasons – age, ailment, accidents, etc. Also, the physical death is significant or sickening only from the individual’s point of view. 

From the standpoint of cosmic order, it is a mere incident. Death at the microcosmic level and dissolution at the macrocosmic plane are meant for refining individuals and redefining universal order respectively.

Why was I born?

The cause of our birth: Scientists are veering around the notion that our origin may be from the yonder space (extra-terrestrial) and/or due to ‘accidental mixing’ of primordial chemicals, which still does not answer the basic questions, when, wherefrom and why.   

Some Scientists are now convinced that even the once-supposedly lifeless earth has life (Gaia Hypothesis) – the underlying logic being that only a life form can give rise to/ sustain another life form!

Spiritualists, on the other hand, strongly advocate the cause of Jeeva’s birth as Primal Ignorance (Anaadi Ajnana) with timeless beginning. This boundless ignorance, which forms the inner core of me (Ananda Maya Kosha), simply doesn’t disappear with a mere will/ wish or meagre education/ evolution, the reason why we are lost in the endless Cycle of Births and Deaths (Samsara Chakra).

The cause of our re-birth: Science does not yet subscribe to the concept of re-birth for lack of ‘proof’ to substantiate its occurrence. However, it fails to explain the physical and mental idiosyncrasy of two individuals born with identical origin (twins, for example) or brought-up in analogous ambience (common parentage, for example).

Theory of mutation offers a weak link, but suffers the same flaw as it again proposes randomness to a highly ordered/ ‘orchestrated’ event.

Spiritualists, on the other hand, advocate Karma and its consequent after-effect as the cause of this phenomenon. In Brihadaranyaka Upanishad, King Pravahana indirectly poses this riddle to a young ascetic, Svetaketu, (“Do you know why that world (where the dead souls reach after death) is not filled by so many departing again and again?”).

He then proceeds to unravel the mystery to Svetaketu’s father, Sage Aruni (“Because of the cyclic movement of the Jivas, the worlds do not get filled up”).  Thus Spirituality defines and decodes the cause of our re-birth.

The cause of our repeated births: Even strong protagonists and staunch practitioners of Karmic theory are bewildered by repeated births. Their refrain is that why can’t we experience the after-effects of our karmic residues (Vasanas) in one go and ‘return’ to our Original (Pradhana)/ Pure/ Immortal state?

The pertinent answer to this perplexing question is found in Sanat Sujateeyam^MB. It was posed by the dumbest of Kings, Dhritharashtra, and answered by the wisest of counsels, Sanat-Sujaata, who had been enlightened by none other than Dekshinamoorthy, an aspect of Shiva.

To the very first question asked by Dritharashtra (What is immortality, and is it possible to avoid death?), Sanat-Sujata answers with a definitiveness, “Negligence (Pramaada) is death; living without ‘Pramaada’ is immortality (Pramaadam vai mrityum-abam braveemi, sadaa pramaadam amritatvam braveemi)”!

What is Negligence?

Law of Science categorically affirms that everything born can be guaranteed to die but anything dying cannot be guaranteed to be (re-)born. Law of Karma, on the other hand asserts that anything dying is guaranteed to be (re-)born but everything born need not die (if Karmic balance is nil). Karma accrues only due to negligence.    

Therefore, what we should worry about, and work on to change our (spiritual) destiny is to understand and avoid negligence in life.

Our mind is greatly influenced by external stimulation and internal simulation.

The least we can do to confront the torrents and turmoil of external influences is with a calm mind (Samachittatvam).

The best we can do to counter the rush and rustle of internal disturbances is with a clean mind (Chitta Parisuddhi).

The ‘cleaned’ and composed mind is further conditioned to surrender to God. Mind, thus primed and ploughed, receives Grace of God emphatically and reflects on Truth of God effortlessly. Failure to cultivate Mind is negligence.

Creation is an ‘experience/ play (Lila)’ of God. And it is a cooperative effort between Creator and the Created^RV. Every individual has as much part to play in the process of creation/ life as God has.

Food, the most basic requirement of life, best exemplifies this intricate inter-dependence of God and Man. The complete and complex process of food production happens due to grace of Lord. As a result/ at the end, individuals get their food which sustains them.

Similarly our actions (in the form of deeds, speech and thoughts) form the ‘food’ of Gods (cf. Sapta Annam)^BU. We are extremely careful with the notional food (Naivedya) which is symbolically offered to God. But we are extremely careless with regard to the real food (our actions) which is actually consumed by Gods.

If we wish to offer the best of foods (to God) then our actions should be performed as per the tenets of Dharma. The incidental, but windfall effect, of following Dharma in every deed, speech and thought is that such actions do not produce Karmic residue. Failure to follow Dharma, and thereby avoid Karma, is negligence.

The cause of death is due to our failure to realize our spiritual nature. We are ignorant of our true nature due to Lord’s original will. We cannot, therefore, get over its effect suo motu. We can do so only with God’s benediction.

Hence, to return to the original (Pradhan) state, an aspiring individual needs to evolve spiritually. God, through grace, helps the evolving seeker to get over the primal ignorance at the fitness of time. Failure to evolve is negligence.

Thus, Deathlessness/ Immortality can be a reality only if we are not negligent – not discounting the possibility, nor dismissing the necessity, nor disregarding our capability. We are endowed with three innate powers, viz. Knowledge, Skill and Will (Jnana/ Kriya/ Ichcha Shakthi) precisely to achieve this distinction.

Thus,

Ignorance is the cause of initial Birth; Karma is the cause of Re-birth;
Negligence is the cause of Repeated Births.

Deathlessness/ Immortality, is possible through ‘Obliteration’ by God.

Obliteration automatically follows Evolution of Individuals.

For Evolution, an individual needs Grace of God.

Grace (of God), however, follows Efforts (of Individuals) automatically.

5.4 Wealth, Power and Knowledge – can we get through their effects

All of us try to acquire Knowledge, Wealth and/or Power all through our lives. Also, we never rest content with a good measure of Wealth and Power which is sufficient for an exemplary or exalted living or even an essential life.

We seem to be swayed by the magic mantra, ‘more the better’; consequently, we develop obsession (while acquiring/authoring), attachment (during association/possession) and ostentation (during application/consumption).

No wonder, noble qualities (e.g. ethics) get eclipsed by dishonest practices (e.g. cheating), finer sentiments (e.g. affability) by hard-feelings (e.g. animosity) and facts (e.g. understanding) by fantasy (e.g. delusion).

They can turn a man into a maniac and a sage into a savage.

Why are we so passionate about them?   

Created beings are endowed with three innate qualities – Knowledge Power (Jnana Shakti), Willing Power (Iccha Shakti) and Creative Power (Kriya Shakti). They are represented by the troika of Goddesses – Saraswati (representing Knowledge), Laxmi (representing Wealth/Desires) and Parvati (representing (Creative) Power).

Acquiring Knowledge, Wealth and Power is considered, in a positive sense, a sign of blessing/benediction of the respective Goddesses. In a negative sense, it indicates Ego’s obsession for ambition, assertion and accomplishments. 

No wonder, everyone seeks them even if it means losing peace of mind and accruing Karma of action en route.

Possession of Wealth (Artham): Most people want Wealth and Beauty because both the possession and the possessor are highly visible in the society. They also consider them essential for the fulfillment of Desires (Kamam).

People consider them as the most important thing for the life ‘here’. They are the most sought after by the seekers of pleasures.

The paradox with Wealth is that it is never attached to anybody for too long though its possessor feels highly attached to it. It ‘stands’ ready to go out (of our life) any moment. Similarly beauty never remains beautiful forever.

Possession of Knowledge (Jnanam): Possession of Knowledge is ‘invisible’; hence, it has few takers. It is the most important thing to possess for the life ‘hereafter’. 

Hence it is the most sought after thing by the seekers of Liberation (Mumukshus). Also, once acquired, Knowledge always ‘sits down’ in the heart of the ‘possessor’.

Possession of Power (Shakthi): Desire for possession of Power and position is in between. It is because Power in its kinetic form is visible but in its potential form is invisible. Power once acquired either remains ‘dormant’ (potential) or finds an ‘expression’ (kinetic).

What are the pitfalls in acquiring them by unfair means or possessing them in excess of needs?

Power is the cause for arrogance (Darpa) and accompanying anger (Krodha);

Wealth/desire is the cause for greed (Lobha) and accompanying jealousy (Matsarya);

Knowledge is the cause for pride (Vidya Mada) and accompanying delusion (Moha).

The means to acquire them is as important as the end. Wealth, per se, does not stink, but the means employed definitely does. Even the most prosperous/ powerful/ learned person, if devoid of values, falls to a lower class due to his wicked designs. Such a one can never secure high esteem by fellow-beings here in this life, leave alone reserving his place in heaven hereafter in the next life!

How do we control the mania for acquiring/ possessing/ administering them?

This affliction is not new or limited to an individual or human race alone.

During the days of yore, the three children of God, viz. Demons (Asuras), Humans (Maanav) and Celestials (Devas), while departing at the end of their tutelage, approached the Creator (Prajapati) for the final lesson^BU. Unto them, the Creator solemnly declared, ‘Da’.

The Demons understood it to mean ‘Dayaatvam (Mercy)’, as they are basically cruel/ inconsiderate to their fellow-beings.

The Humans assumed it to mean ‘Daanam (Sharing)’, as they are basically greedy with acquisitions/ possessions.

The Celestials believed it to mean ‘Daamyatvam (Self-Control)’, as they are basically indiscreet/ un-restrained in their enjoyment.

Extending the logic further, Demoniacal and Divine qualities are very much part of human behavior. In fact, a human being exhibits all the three qualities, viz. demoniacal, human and divine, in disparate measures and in diverse situations. Hence, the advice of the Creator is primarily addressed to only/all human beings!

What are these values?

If we are to achieve Creator’s counsel, then we have to have certain values/norms with respect to acquisition of Wealth, Power and Knowledge, which pervade and permeate every deed, speech and thought of ours.

Wealth needs to be acquired, if one were to feel secure, enjoy righteous comforts and contribute to welfare of society. 

Desiring/usurping what belongs to others, not participating in generation of wealth which can help others, or hoarding/denying what are rightfully others is the vilest of crimes. Un-checked desires/ greed give rise to moral decadence and break-down of social order!!

Wealth is the means to keep the Wheel of Creation, a divine intent of Lord, in eternal motion (the reason why Vishnu, the Lord of the wheel, is married to Laxmi, the Goddess of Wealth).

Wealth needs to be accompanied/ complemented by Charity/ Philanthropy (Daanam). 

Charity/philanthropy implies giving, but more importantly an attitude of sharing what we are endowed with – sharing our advantage with others and others’ disadvantages with us. 

It means sharing our positives (e.g. assets and aptitudes) with others and others negatives (e.g. physical/ emotional/ intellectual disadvantages) with us!

Power needs to be acquired, if one were to command respect and enforce order. Blind power (that is power with arrogance) corrupts and absolute power (that is power without kindness) absolutely corrupts, besides a surfeit of similar sins.

Power needs to be supplemented/ tempered with Compassion (Dayaatvam). Kindness is best practiced as Non-Violence (Ahimsa). 

It is not only non-cruelty to animals, but also compassion/ empathy/ reaching-out to down-trodden/ suffering/ lesser-privileged fellow-beings!!

Knowledge needs to be acquired, if we are to get over ignorance which blinds our path in secular as well as spiritual pursuits. Life is a tangled web. If due care and abundant caution are not exercised, we can get entwined in its machinations.

Knowledge, if not moderated/directed by Discipline/ Control/ Prudence (Daamyatvam), gives rise to pride (Vidya Mada). Pride makes us treat lesser motals with disdain. It also makes us non-receptive to more/ different knowledge.

Besides, indiscriminate application of knowledge (especially with ulterior motive or for destructive purpose) doesn’t help in forward movement of Wheel of Creation. Knowledge is the ark with which we can negotiate life’s curves and currents.

Knowledge needs to be channeled/ applied for personal, social and humanity’s progress. It means acquiring (Vichara) as well as practicing (Aachara) it.  

Also, the baton of Knowledge (Vidya) and its succeeding refinements, viz. Wisdom (Vivekam) and Understanding (Jnanam), needs to be passed on/ taught (Prachara) to befitting pupils for the benefit of future generations.

The ultimate purpose of Knowledge is that it shines so bright that a swathe of humanity finds enlightenment from the darkness of existence!!!

Can we transcend them forever?

Acquiring of Wealth is tempered by Charity and its possession transcended by Detachment (Asangmam). 

We acquire Wealth in a fair and just manner, without hurting the hand that bequeaths or harming the environment which bestows.

The quantum accumulated is just sufficient to meet our immediate and foreseen needs, as well as that of our dependent family and society. As far as possible, we should be a net contributor – giving more than what we take from the society.

Acquiring of Power is tempered by Kindness and its administration transcended by Dispassion (Vairagyam): Power is wielded in the role of a custodian.

It is exercised for enforcing order in the society, but the execution is always just and as per a socially-accepted norm (Dharma). 

Also, it means not deriving advantage of our power/position for a personal gain, or causing pain to one who is at a disadvantage.

Acquiring of Knowledge is tempered by Discipline (Daamyatvam) and its application transcended by Discrimination.

Knowledge, especially its more enlightened aspects, viz. Wisdom (Vivekam) and Understanding (Jnanam), should be sharp and bright enough to discriminate between good (Shreyas) and pleasant (Preyas) (in the phenomenal world) and real (Paramarthika) and apparent (Vyavaharika) (in the noumenal sphere).

Thus,

Once Wealth is accumulated/ enjoyed with a sense of detachment, our very life becomes a sacrifice (Yajna).

Once Power is administered with dispassion (Vairagyam), actions do not bind us; nor does sin taint us.

Once Knowledge is acquired/applied for discriminating (Vivekam) and pursuing the good (Nivritti), we have no more births.

We stand liberated even in this very life.