K A R M A

The apparent vibration on the (surface) of the potential energy is "Karma". In subtle form it is known as thought. In the gross level, it is "action" explicit. The collective flow of thoughts is "mind". The 'thought' of 'individuality is "ego". The totality of the apparent vibration is "Maya". The three gunas "satva, rajas, thamas" are the thought structure. When the gunas are in a dormant state, we call that stage as 'deep sleep'. In the dream stage, subtle thoughts alone function. In the waking stage, thoughts are expressed as 'action', through 'indriyas'. Apart from ego and mind, there is another factor inherent in the apparent vibrant energy. That is "intellect". It distinguishes the thoughts, and help to bring back the stage of equilibrium i.e. a state without the influence of one or other of the gunas dominating, and thus arresting the clash between the apparent karmas in the subtle as well as gross levels.

To bring out this point more clearly, the analogy of water, ocean, waves and individual wave, would help. Water represents the "Source", i.e. beyond the potential energy. The Ocean represents the potential energy, waves on the surface represent thoughts in subtle and gross forms, individual wave represents individuality (ego sense of doership and enjoyership.

All these analyses are intellectual exercise which would, ofcourse, help to realise one's real nature (swaroopa as against swabhava). The potential energy is 'swaroopa' and the vibrant energy is swabhava. The intellectual exercise is a process of 'metamorphosis'. Intellect, as already mentioned, is a power inherent in the vibrant energy which has the capacity to distinguish thoughts. The intellect is of 'satwik' nature ('vidya' - a liberating power) as against 'thamasic' ('avarana'; non-understanding) and 'rajasic ('vikshepa'; mis-understanding power). The process of 'metamorphosis' is from the individuality to potential energy, from the wave to the ocean. It takes place through 'vidya' ('satwa guna'- the liberating power) and helpts one to outlive the other two gunas - rajo guna and thamo guna. In that state, all apparent karmas exhibit 'yagna spirit', brings in an attitude of 'equanimity' to the karma field, wipes out the feeling of doership and enjoyership (ego). Thus, through the intellect of satwic nature, the ego and mind subside and the individual thus refined, realises identity with the potential energy. He could distinguish 'swaroopa' and 'swabhava. He is least affected by 'swabhava and his 'swaroopa' stands as a witness to all the doings of swabhava like the dancer witnessing his own dancing.

The Source is ofcourse beyond ego, mind, intellect and even beyond potential energy. Man, so long as he expresses himself in the physical form with a sense of existence, can only realise his identity with the potential energy and witness the swabhava's play in him and around. Beyond the potential energy is Nirguna, the Ultimate. In vedantic language the potential energy is 'Akshara Purusha', the vibrant energy is 'Kshara purusha', and the Ultimate is "Purushottama".

I AM "I"

"I AM" is the Cosmic Ego which emerges as the first 'thought' in Consciousness". All concepts (thoughts) are the reflection of "I AM" the first thought. When thoughts arise, it is collectively known as 'cosmic mind'. Similar is the case with the individual ego and individual mind. An individual with 'Atma', Ego and Mind is the microcosmic aspect of the corresponding "Consciousness", Cosmic Ego and Cosmic Mind.


It can be seen that "I AM" the first thought, is apparently a vibration on the Consciousness, and thoughts arise similar to waves on the Ocean.


The problem of conflict and discord in the life of an individual arises because of a feeling of 'separateness' ('bheda bhavam') entertained (by the individual), thereby conceiving conceptual dualities like spirit-matter, day-night, male-female, good-bad, small-big, knowledge-ignorance etc etc. without understanding the unity behind all these apparent divisions. There may be divisions in our concepts, but essentially there is no separateness. Once this 'understanding' of basic oneness is dawn in the mind of the individual, the individual overcomes conflicts and discord. He realises that all the apparent dualities get synthesised in CONSCIOUSNESS. In Sri Lalitha Sahasranamam, as well as Sri Vishnu Sahasranamam, we can see many epithets praising Devi and Sri Vishnu (both representing Consciousnes) synthesising apparently conflicting dualities. Some of them as in Sri Lalitha Sahasranamam are listed below:

Om Nishkalayai namah (Salutations to Her who is the Partless Unitary Whole)
Om nirvikarayai namah (Salutations to Her who is not subject to change)
Om nishprapanchayai namah (who is beyond the sphere of multiplicity)
Om nir-antharayai namah (Salutations to Her who is without any division)
Om nirbhedayai namah (who is beyond differences)
Om dhyana-dhyatr-dheya namah (Salutation who is meditation, the person meditating and the object meditated upon)
Om dharm-adharma vivarjitayai namah (who transcends both good and evil)
Om nama-rupa vivarjitayai namah(As ParaBrahman is without name and form)
Om vyakta-avayakta swarupinyai namah (manifest and unmanifest)
Om vidya-avidya swaroopinyai namah ((both knowledge and ignorance)
Om chetana rupayai namah (who is Pure Consciousness)
Om jada saktyai namah (manifesting as mechanical force)
Om sad asad rupayai namah (takes the form of both being and non-being
Om dvaita varjitayai namah (without any duality)
Om Brahmatmaikya swarupinyai namah (symbol of oneness of Brahman and Atman)
Om Bhava-abahava vivarjitayai namah (beyond being and non-being)
Om kshara-aksharatmikayai namah (both changeful and changeless)
Om Paraaparayai namah (both Absolute and relative)
Om samarasya parayanayai namah (harmony of all diversities)
Om Pasa hastayai namah (who binds all samsara)
Om pasa-hantrayai namah (who cuts the bond of samsara)
Om Moorthayai namah (who has forms)
Om amurtayai namah (who is formless)
Om karya-karana nirmuktayai namah (not subject to laws of cause and effect)
Om tat-twamartha swarupinyai namah (who is both 'tat' and 'twam' (I & I AM)
Om jnana-jneya swarupinyai namah (both knowledge and object of knowledge)

From Sri Vishnu Sahasranamam the following are listed:

Om Nimishayai namah (who is asleep in yoga-nidra)
Om animishaya namah (who is ever awake)
Om ekasmai namah (who is adwadiya)
Om naikasmayai namah (who has many forms)
Om achalaya namah (who is static)
Om chalaya namah (who is vibrant)
Om Anave namah (who is minutest)
Om Brihathe namah ( who is big enough to be omnipresent)
Om Krisaya namah (who is thin)
Om sthoolaya namah (who is wide enough to cover the prapancham)




Apart from conceptual dualities, an individual is caught in the deception of independent doership and enjoyership, (i.e. 'little ego') thereby he experiences emotional dualities such as attraction-repulsion, pleasure-pain, love-hatred etc. Thus both the conceptual dualities and emotional dualities are the cause for conflict and discord. They shadow the Peace and harmony. While Cosmic Ego is the cause for conceptual dualities, the little ego in the individual brings in emotional dualities.

A few of the emotional dualities (only the negative aspect) as seen in Sri Lalitha Sahasranamam are listed below: Devi (God-Consciousness) has no such dualities caused by the little ego. Further she destroys them in the individual:

Nirakulayai namah (never agitated)
nishprapanchayai namah (beyond the sphere of multiplicity)
niragayai namah (without passion)
raga madanayai namah (destroys passions in the mind of devotees)
nirmadayai namah (without pride)
mada nasinyai namah (destroys all pride)
nishkrodayai namah (without anger)
krodha samanyai namah (destroys the tendency to get angry)
nirlobhayai namah (free from greed)
lobha nasinyai namah (destroys greed in Her devotees)
nishsamsayayai namah (has no doubts)
samsayaghnyai namah (effaces all doubts in Her devotees mind)
nir-bhedayai namah (beyond differences -separateness)
bheda nasinyai namah (destroys the sense of separateness in her devotees)



By wisdom-knowledge gained through 'insight', one can outlive emotional dualities. But only through divine grace (Arul-gnanam) one can outlive conceptual dualities. Peace in the individual is disrupted more by emotions than by concepts. Emotions are caused by Avidya whereas conceptual dualities are caused by Maya. When one feels he is an 'individual' he is caught in 'avidya' and consequent emotional dualities. When one feels he is a part of the Universe, he is still under 'maya' and bound by conceptual dualities. Consciousness as perceived through Maya is the Universe, and as perceived through avidya is an 'individual'


According to 'vedantins' Ishwara with Maya (cosmic ego) expresses conceptual dualities and Atma with Avidya (the little ego) expresses emotional dualities. Brahma Chaitanyam only expresses as 'Ishwara' and 'Atma' i.e. CONSCIOUSNESS. Maya is an illusion and Avidya is a deception. As 'Ishwara' is to the Universe so is "Atma" to the individual and both Ishwara and Atma are the expressions of one and the same 'Consciousness'.

What we seek, pray and crave for is "PEACE" within and "Harmony" with out. Basically we are "Consciousness" (Atma). This Consciousness only appears as I AM, brings in dualities. In one of the Upanishads, it is declared "That Supreme, though one and devoid of any quality, projects various forms with the help of Its own power, for His own inscrutable purpose, and dissolves the whole world of diverse forms in Himself at the end; May that Eternal Effulgent - Being endow us with enlightenment."(Swetha..upanishad) In Yoga Vasishta it is declared "Just as Brahman - Supreme Reality - and the Jivatma (individual soul) are non-different, Jivatma and chitta (mind, intellect and ego) are one and the same, the chitta and the Cosmos are also identical." Such is the Adwaitic Truth declared by the 'Ancients'. The realisation of the truth "I AM THAT" i.e. "I AM CONSCIOUSNESS" is possible only through the Grace of that CONSCIOUSNESS.


Consciousness is similar to day-light and "I AM" is the shadow bringing thoughts. The shadow would ultimately merge with Consciousness ("I"). What best an individual can do is to remember constantly and continuously the Source of "I AM " and the respective positions of "I" and I AM", so long as they appear to be separate, so that 'thoughts' (I AM) wont be of a disturbance to Peace and harmony, to the individual.


To sum-up: "I" is CONSCIOUSNESS, "I AM" is 'thought'. Without CONSCIOUSNESS 'thought' has no existence. In other words, "I" is day-light and "I AM" is a shadow. Light can remain without shadow; but shadow has no independent existence. "I" would ultimately absorb "I AM" similar to Ocean absorbing the waves.

KARMA - FREE WILL AND FATE

Every soul is tied with three knots viz Maya, Anavam and Karma (Delusion, Ego and Action) and because of this, the soul is unable to find its real nature i.e. Consciousness. One may wonder whether the soul is fated to be tied with the knots forever, or it has a freewill to untie the knots and merge with the source.

Free Will and Fate are myths. This concept
arises because of the assumed binding of an assumed soul with the knots. It is the Cosmic Ego (I AM), the first appearance of Consciousness that brings along with it the Cosmic Will or Universal Will. This only reflects as 'fate' and free will' on the assumed soul. Once we have the UNDERSTANDING of the source, we are free from the dispute of 'free will' and 'fate' and also free from the knots. Thereafter, there wont be an individual soul and only Consciousness would shine. When we feel 'individuality' (ego sense of doership and enjoyership) we are ruled by 'karma' and the result of 'karma' affect us. When we realise the presence (consciousness) in us, we let go the 'karma's play' and we are least affected by the result thereof.


'Karma adheenam' and 'Iswara adheenam' are intermingled in every 'karma. 'Iswara adheenam' (i.e.Consciousness and 'cosmic will') predominates and 'karma adheenam' has only a secondary role. When we are not aware of the presence of Consciousness and Cosmic Will, then karma adheenam dominates and we are affected by 'sukha and dukka'. Ultimately the truth is that there is only Ishwara (with the expression of cosmic will) and the 'karma adheenam' is a delusion functioning under the cover of 'individuality' (i.e.ego sense of doership and enjoyership).


In the analogy of 'dancer' and 'dancing', the former is 'Iswara adheenam' and the latter is 'karma adheenam'. The dancing pattern has already been decided (in advance) by the 'dancer'!. The dancing cannot overtake the dancer. The dancer should be contemplatively aware of his real person even while appearing as a dancer in the dance costume and performing the dance as per the pattern already set. Unfortunately we are dancing forgetting the presence of the 'dancer' and the true 'person' who expresses as 'dancer' and projecting the dance.

Only the Consciousness knows why it has reflected a soul and three knots and in what way it has organised the functioning of the so- called soul. "Consciousness reveals by itself" the Upanishad declares. When an individual (soul) is bestowed with this UNDERSTANDING, he merges with Consciousness. There is no more influence of the knots on the so-called individual. Every thought and action is caused by Consciousness. This realization dawns only when the Consciousness wills it so.

An individual is no more an individual thereafter. He becomes one with Consciousness although the physical body would linger on for some more time. He is free from delusion. He has no feeling of either doership or enjoyership. He knows that he is a projection of Consciousness and he moves in Consciousness. He is never caught in emotional dualities like pleasure and pain and never indulges in the discussion of conceptual dualities like spirit-matter, birth-death, dharma-adharma, rhythm-satyam.

To sum-up "Whatever is, is Consciousness". Concepts like soul, ego, karma including Maya have only that much value like a mirage in the dessert. In the vedantic language, all these concepts are 'vivartam'.It is Consciousness that prevail in all our concepts and actions. Let Consciousness make us remember this Truth, constantly.

BHAKTHY-SRADDHA

Bhakthy and Sraddha are often mentioned together in religion similar to Satya and Dharma. It is through sraddha, bhakthy gets fulfilment and it is through dharma one experiences Satya.


In one of the concluding verses of Vishnu Sahasranamam it is mentioned "Imam stavam adhiyanah sraddha bhakthy samanvitah; Yujyet atma-sukha-ksanti sri-driti-smriti-keertibhi" meanin g - one who reads this hymn (Vishnu Sahasranamam) every day with devotion and attention attains peace, prosperity, mental stability memory and reputation.


Bhakty is an attitude developed through faith, sraddha and worship. Faith towards a higher value (say God) and scriptures which proclaim a higher state of mind to experience peace within and harmony with the enviornment we live in.


Faith is an essential requirement in our endeavour to a higher state of mind. Next comes sraddha otherwise known as devotion or attentiveness. This 'attentiveness' is most essential in all our action whether in the karma field, or bhakthy field or yoga field. Following Faith and Sraddha there comes Worship which can mean either prayer or pooja towards God on whom we have trust or it could mean sravanam, mananam and nidhityasanam of a higher ideal or it could mean satsangam, bhajan etc.,


Thus, faith, Attentiveness and Worship are the essential aspects of Bhakthy. Attentiveness< as already mentioned is most essential in all the fields _ karma< bhakthy and yoga>

BHAKTHY IS 'CONTEMPLATIVELY CONSCIOUS OF ONE'S REALITY, AND SRADDHA IS ATTENTIVELY PERFORMING THE ASSIGNED ROLE IN THE LIVING DRAMA'.

ADWAITHA--NON-DUALITY

Among the various Indian Philosophical systems, the system of Adwaitha philosophy has a unique place. According to that school of thought, 'Adwaitha' otherwise known as 'Non-dual' is the ultimate truth.

The first expression of the ultimate truth is termed as 'Consciousness'. 'Consciousness' is also non-dual and it has the status of 'day-light' in comparison to 'Light' - the ultimate truth. Light expresses itself as 'day-light'. Consciousness is known by different names such as God, Bhodam, Chaitanyam, Atma, whereas the Ultimate Truth is known by the terms Awareness, Brahman, Bhodadeetha etc.

Certain philosophers term the Consciousness with the letter "I". This 'I" is the first expression of Awareness - the ultimate truth. From 'I' the first thought "I AM" arises. "I AM" brings in all subsequent concepts such as Spirit-Matter, Para-Apara, birth-death, Vidya-Avidya, Sukha-dukka, silence-noise, heat-cold, beaty-ugly, sweeet-bitter, good smell-bad smell etc etc, all of which can be termed as 'conceptual dualities.


Foilowing the terms "Awareness" "I" and "I AM', there arises "I am so&so i.e. the individual feeling with a name and form. Apart from the conceptual dualities, the individual entertains emotional dualities such as attraction-repulsion, and consequent pleasure-pain, calmness-anger, contentment-greediness, loving -nature-fighting nature, sacrifice-possessiveness. All these emotional dualities are felt by the individual with the ego sense of 'individuality' caused by the feeling of 'doership and enjoyership'.

One should outlive the emotional dualities caused by the feeling of ;individuality'. To that extent, the individual free from individuality starts feeling peace and happiness within. The conceptual dualities would however continue to remain in the individual 'Iam so&so'. The conceptual dualities should also get out of mind to experience not only peace and happiness but also harmony in one's relationship with outside world. At that stage - i.e. in the absence of concepts and emotions one lives a rhythemic living expressing the pure "I". In that state the 'individuality' is lost and the 'individual' - 'Iam so&so' is also no more there. Both are immersed in "I" the origin. Peace and harmony exist within and with the environment one lives in. The intellect wont indulge in concepts and the mind would be free from emotions. Thus the dualities in both the fronts dissolve. In that state "I" raise to the status of "Witness" witnessing the dualities as mere appearance and reflections like fast moving clouds in the pure sky. The conceptual and emotional dualities dissolve in "I" ultimately.

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