Sanathana dharma part 41 K Rajaram IRS 31524 1624 contd
ACTION IN INACTION
In serving others we may have to undergo hardships, make sacrifices and
exert ourselves physically. But the happiness and sense of fullness we
obtain is far greater compared to the trouble taken by us. The Lord does
not have to gain anything form the puja we perform. In worshipping him, in
reading the sacred texts, in going on pilgrimages we find inward joy. Why
do we perform puja and why do we help others? It is all our own
satisfaction.
The world is a manifestation of the Paramatman and so must we be too. We
must remove the mirror called the mind and experience the truth within us
that we are none other than the Paramatman. This is what is called
meditation. All the work we do ought to lead finally to worklessness, to
the mediation of the Atman. The goal of all the sacraments I speak about is
this.
Our actions make us happy in many ways. But in none of these actions do we
find the peace that we enjoy during sleep. How do we suffer if we lose even
a single night's sleep? There is so much happiness in sleep. Do we not
realise from this that the supreme "comfort"or happiness is worklessness.
Dhyana or meditation is the state of being absorbed in the Paramatman, a
state of non-doing.
In sleep we are not conscious that we are happy. It is only when we are
awake that we realise that we are happy when we were asleep. The ultimate
goal of meditation is samadhi in which we are fully conscious of the great
bliss experienced by us. If we teach ourselves to remain in a state of
non-doing within (inside ourselves) we will experience tranquillity even
though we keep working outwardly. The inner peace will never be disturbed.
The quietude of Daksinamurti is the bliss of knowingness. It is not the
same as the stilling of mind during sleep. In sleep there is no voluntary
control of the mind; the mind becomes still because of exhaustion. Such
stillness we are not capable of sustaining on our own. What remains during
sleep, without being subject to our control, returns on our awakening again
without being subject to our control.
Death too is a kind of sleep. In it, too, the mind is still. But with
rebirth when the individual self becomes incarnate the mind starts to be
active again. If we learn to control the mind voluntarily it will be able
to remain in that state. Though Daksinamurti remains still without doing
anything he is full of awareness. It is because he is inwardly a non-doer
that he is able to do so much in an outward sense. The Daksinamurthi who
remains still is the one who dances the dance of bliss, who destroys the
demon Tripura and who keeps roaming as a mendicant. After granting boons to
his devotees, he goes from place to place. He is still inwardly but is in a
frenzy outwardly. If we manage to still ourselves inwardly, we will be able
to do so much outwardly.
குறள் 339:
உறங்கு வதுபோலுஞ் சாக்காடு உறங்கி
விழிப்பது போலும் பிறப்பு.
உறங்குவது போன்றது சாவு; உறங்கி விழிப்பது போன்றது பிறப்பு.
Death is sinking into slumbers deep;
Birth again is waking out of sleep.
Death is like sleep; birth is like waking from it.
uRangu vadhupoalunhj saakkaatu uRangi
vizhippadhu poalum piRappu
Outward calm is the first step towards inward stillness -- and this
stillness is to be brought about in degrees and will not be gained at once.
That is why the wise tell us: "Reduce all your sensual activities. Do not
join the crowd. Try to disengage yourself from all work including that of
doing good to the world. Keep away from money and dwell in the forest." But
do we listen to that advice? We shall do so only when our mind is cleansed.
That is why so many rituals are prescribed to purify the mind, the
consciousness. It means that, instead of asking us not to do this and that,
we are asked to do(perform)this and that rite. It is natural for us to be
involved in some work or other. So, without any regard for our personal
likes and dislikes, we perform the rites laid down in the sastras. Even
here our personal likes and dislikes will intrude but, unlike in the matter
of meditation, we succeed to some extent at least in curbing them during
the conduct of the rites. In due course, with the grace of the Lord, we
will be able to perform good works without minding the discomfort and
ignoring our personal likes and dislikes. Desire and hatred will be reduced
and the mind will become pure. With the mind cleansed we will be able to
perform one-pointed meditation. This is the time when we will be mature
enough to forsake all works and become a forest recluse and practice
meditation. If we are able to meditate with utter one-pointedness then
everything will acquire the character of the Paramatman. There will be no
need to leave everything and remain holding the nose with the hand. The
forest, the village, solitude and crowd -- they are all the Paramatman.
Both work and meditation are the Paramatman. Our inner peace will not be
shaken by anything. Like Daksinamurti we can remain still and tranquil and
yet be all bustle outwardly.
In the Gita, the Lord exhorts Arjuna to practise swadharma-in the case of
Arjun it means waging war. The lord also propounds the yoga of meditation
in which there is no “doing". He refers to the example of Janaka who was
all the time working for the welfare of the people but at the same time
remained in the ultimate meditation called Brahma-nishtha. He himself, says
the Lord, is like Janaka. There is apparently a contradiction in all this.
But in reality no. The one arises from the other. In the beginning when it
is not easy to control the mind and meditate on the Atman, performs
rituals. Then gaining mental purity through them, that is the rituals for
sake karma and practise meditation and yoga, nothing will affect us. In
this all is still inwardly and yet outwardly there will be much activity.
Briefly put, this is the concept of Bhagavatpada: ultimately everything(the
phenomenal world) will be seen to be Maya. The One Object, the One and Only
Reality, is the Brahman. We must be one with It, non-dualistically, without
our having to do anything in the same way as the Brahman. I who bear the
name of Sri Sankara, keep speaking about many rites, about puja, japa,
service to fellow men, etc. It is because in our present predicament we
have to make a start with rites. In this way, step-by-step, we will proceed
to the liberation that is non-dualistic. It is this method of final release
that is taught to us by Sri Krsna Paramatman and by our Bhagavatpada. At
first karma, works, then upasana or devotion and, finally, the
enlightenment called jnana.
What is the best means of Practising Atmic meditation? We must be imbued
with the tranquillity that is Parasakti incarnate and remember every day
Daksinamurti in his quiescence. Let alone the idea of forsaking all work
and becoming plunged in meditation. Let us leave aside, for the time being,
karma, which itself is transformed into the high state of meditation. These
are conditions to which we must arise at a later stage in our inward
journey. But right now-at the beginning-let us train ourselves in the midst
of our work to remain at peace and learn to meditate a little.
To start with, let karma, devotion and meditation be practised together.
These are not supposed to be one another but are complementary. In the end
all will drop off one by one and the samadhi of dhyana alone will remain.
When we start our inward journey we must keep this goal of samadhi before
us. So every day, having aside all other work, we must practise meditation
for some time. But all the same we must not dismiss rituals as meaningless
or as a part of superstition. We must keep performing them. It is only when
our impurities are washed away thus that we will realise the self-luminous
Reality in us.
In his Prasnottara-Ratna Malika, our Acarya asks: "Samsare kim saram? "(What
is the meaning of worldly existence?) He responds to the question himself:"
You asked the question thus. Keep asking again and again. That is the
meaning of samsara. "("Bahusah abhi vicintyamanam idam eva.")
"What is the purpose of my birth? Why was I born? " You must ask yourself
this question again and again. You must also have some concern about
whether you will reach the goal of your birth. "Why do you keep sinning?"
is a problem that always worries us. "Why do you get angry? And why do we
desire this and that? Can't we always remain happy without sinning, without
anger and desire?" We do not seem to know the answers to these questions.
The fruit is formed from the flowers, first in the tender unripe form and
finally in the mellow form. The flowers smell fragrant to the nose and the
ripe fruit tastes sweet to the palate. The mellow or ripe fruit is full of
sweetness. How did the fruit taste before it became ripe and sweet? The
flower was bitter, the tender fruit was astringent, the unripe fruit was
sour and the fruit that is mellow now is sweet. Peace means sweetness. When
the heart is all sweetness all attachments disappear. There is attachment
only so long as there is sourness. When you pluck an unripe fruit from a
tree there is sap in the stem as well as in the fruit. It means that the
tree is not willing to part from the fruit and vice versa.
But when the sweetness is full, all the ties will be snapped and the fruit
will drop to earth by itself. The tree releases the fruit or the fruit
frees itself from the tree. The separation is without any tears and
happiness [there is no sap]. Similarly, step- by step, a man must become
wholly sweet like a mellow fruit and free himself happily from the tree of
samsara, the cycle of births and deaths. Desire, anger, and so on, are
necessary stages in our development like bitterness, astringency, sourness
and sweetness in the growth of a fruit.
There must be astringency when it is time for astringency and sourness when
it is time for sourness. But neither astringency nor sourness must remain a
permanent state. Just as a tender fruit becomes mellow, we too must become
mellow and sweet. If we do so there is no need to seek liberation on our
own. If we are as we should be in the different stages of our life,
liberation shall come in the natural process. On the other hand, if we make
an effort at an inappropriate time [if we force ourselves] it will be like
making the fruit prematurely ripe. Such a fruit will not taste sweet.
In truth, however, your outward actions and the symbols worn by you
outwardly have an impact on the inner life. There is a relationship between
bodily work and inner feelings. Let me illustrate this truth. One day,
unexpectedly, a man comes to know he was won prize in a lottery, say, one
lakh rupees. His joy knows no bounds, but it makes its own impact on his
body. He becomes so excited that his breathing itself stops for a moment
and he faints. "A particular feeling creates a specific change in the
process of breathing". From this practical observation yoga develops
lessons in breathing to create healthy and noble feeling and urges. Often
the outward appearance reflects the inner feelings. When you are angry your
eyes become red, your lips quiver. When you are sorrowful your eyes become
moist and you shed tears. If you are happy you are agape, showing all your
teeth. Thus there is a definite connection between the body and the mind,
between the boy and the inner feelings. Based on this fact, the wise have
devised yogic postures that are calculated to nurture particular Atmic
qualities.Will soldiers be less valorous if they do not wear their
uniforms? All over the world members of the defence services wear uniforms
and it is claimed that they keep them fighting fit and inspire courage in
them.
The symbols worn outside, the samskaras performed outwardly, are inwardly
beneficial. If you think that it is all a disguise so it will be. You must
resolve to wear the symbols in all sincerity and perform the rites too.
Then they will truly cause purity within. Outward action help you inwardly.Let
us wear the signs that remind us of the Supreme Truth. Let us perform the
rites that keep us away from evil. Let us be of good conduct and character
and cleans our consciousness. And let us meditate on the Ultimate Reality,
experience It inwardly, realise bliss.
Rituals are indeed not necessary for one who has realised the Self. But we
must question to ourselves whether we have truly realised It, whether we
are mature enough for realisation, whether we have become inwardly pure.
Were we honest we would admit that we are far from having become mature for
awareness of the Self. By taking many births, by performing many works and
by the vasana of previous lives, we have concealed the bliss of knowing the
Self. By conducting good rites, and by associating ourselves with noble
objects, we have to banish the evil habits sticking to us from our past
lives. Then there will be an end to karma itself and we will embark on
Atmic inquiry. Until then we have to perform what are called "mere" rituals.
The proper thing for ordinary people is to conduct all the rites mentioned
in the sastras. The benefits obtained from them may be seen in practice.
When a person takes care to go through the rites strictly in the manner
prescribed in the canonical texts, he will gain one-pointedness of mind.
This should be of immense help to him in contemplating the Self later. And
the desire to follow the sastras in all aspects of life will mean that he
will be brought under a certain discipline. When we conduct rites according
to the sastras our determination and will power will be strengthened. Since
we subordinate our views to the injunctions of the scriptures, we will
cultivate the qualities of humility and simplicity.
The Buddha did not prescribe any Vedic rites. But he too laid stress on
morality and discipline. The Pancasila that Nehru often spoke about is of
the utmost importance to the Buddhists. The Buddha points to the value of
morality without the performance of Vedic rites. What about the Purva
Mimamsa Kas? They believe that Vedic rites are of the utmost importance and
that there is no need to worry about God. In our sanatana dharma, however,
there is a weaving together of rites, the good conduct and discipline
arising out of them, devotion to Isvara and finally knowledge of the Self.
ஒழுக்கம் விழுப்பந் தரலான் ஒழுக்கம்
உயிரினும் ஓம்பப் படும். (௱௩௰௧ - 131)
Ozhukkam Vizhuppan Tharalaan Ozhukkam
Uyirinum Ompap Patum
oḻukkam viḻuppan taralāṉ oḻukkam
uyiriṉum ōmpap paṭum.
Discipline is more precious than life itself, For it is discipline that
confers eminence.
தீயவை தீய பயத்தலால் தீயவை
தீயினும் அஞ்சப் படும். (௨௱௨ - 202)
Theeyavai Theeya Payaththalaal Theeyavai
Theeyinum Anjap Patum
tīyavai tīya payattalāl tīyavai
tīyiṉum añcap paṭum.
Evil begets evil and hence Fear evil more than fire.
நமக்கு நன்மை என்று பிறருக்குச் செய்யும் தீமைகள், நமக்குத் தீமையே
தருவதால், தீமைகளைத்
தீயினும் கொடியனவாக எண்ணிச் செய்ய அஞ்ச வேண்டும். (௨௱௨)
If rituals are not necessary for true Atmic knowledge, even the murti
called Isvara is not necessary for the same. But we can dispense with
rituals and Isvara only when we reach a high plane of knowledge. At first
Isvara is very much necessary for our inward journey and there are so many
reasons for it. I will tell you one. We need an entity that exemplifies all
that is good. Have we not for ages together thought of Isvara as such a
one, one who represents all virtues and all auspicious qualities. When we
mention the word "Isvara" we at once think of him as one without any evil.
If anything or anyone combines beauty, compassion, power and enlightenment
to the full it must be Isvara. It is a psychological principle that we
become that which we keep thinking of. By meditating on Isvara's manifold
auspicious qualities our own undesirable qualities will give place to good
ones.
People usually think that yoga means no more than controlling the breath
and sitting stone-like. The literal meaning of the word is "joining",
"uniting". All through our life's journey we have to join ourselves to
various objects. But such joining is no permanent. That is why the mind
remains unsteady. If we are joined to an object without the least
possibility of being separated from it, it is yoga in the true sense. The
root of the minds of all of us is the one Paramatman. Yogins control their
breath to turn their mind to this prime root object. The root that gives
rise to thoughts is the same as the root that gives rise to the breath. So
if the breath is fixed on the root, the mind too will be absorbed in it.
The opposite of yoga is "viyoga". When the man dies we say that he has
attained viyoga. The Lord says in the Gita that a particular kind of viyoga
is itself yoga. What is it? If you keep away sorrow, that is if sorrow does
not attach itself to you, you have the yoga of disconnection(Tam viyad
dukha-samyoga-viyogam yoga-samjnitam. )
What we normally understand to be pleasure in a worldly sense is truly
sorrow. All experiences that create separation from the Paramatman are
sorrowful. It is because the citta or consciousness is unstill that we
undergo sorrow and happiness. These disappear when the mind is still. To
make the mind pure it to train it in one-pointedness. This is the meaning
of yogic perfection. To start with, all will be able to control their
breath like yogins. If we are absorbed in a worthy subject, in some good
work, our mind will remain untainted to some extent. If we try to control
our mind in one go, so to speak, it will free itself and wander in all
directions. If we keep doing some noble work or take an interest in some
noble subject the mind is less likely to become unstill.
Performing sacrifices, observing fasts and vows, building great temple
towers, digging ponds, etc, were a means in the past to cleanse the mind by
making it one-pointed. In the midst of such good work also one experiences
difficulties, even humiliation, but one should not be daunted by criticism
or obstacles. This itself becomes the means of mental purification. Then
comes pranayama, meditation, etc.
The kazhakkodi keeps rolling without gathering any dirt. If you smear some
ashes on it they will not stick to it. Like the kazhakkodi we too must not
be affected by pain or pleasure and keep journeying towards the Paramatman
and becoming one with It. Such union is called yoga - it is our original as
well as ultimate state. In between we somehow become different. That is why
we do not understand that ultimate and original state now. To reach that
state we must make a beginning with the performance of rites.
Arjuna asks [Krsna] whether it is not a sin to wage war and slay friends
and relatives in battle. It seems to us a natural and reasonable question.
Sri Krsna Paramatman gives an answer in the Bhagvadgita. An action that
outwardly seems to be bad and cruel need not necessarily be sinful. Acts
that apparently cause pain to others may have to be committed for the good
of the world and there is no sin in them. Then what action is sinful and
what is meritorious? The Lord answers this question also. Only such deeds
as are motivated by desire and hatred can be sin. Those performed for the
well being of the world without being impelled by desire and hatred are
meritorious even though they may seem to be cruel.
The question arises: Is there any action that does not spring from desire
or hatred? When a judge awards punishment to a man found guilty of crime
is he driven by desire or hatred? His sentence may seem cruel but it is
indeed for the Atmic well-being of the accused himself. If one's son is
suffering from advanced insanity does one not keep him in chains? Is that
sinful? It is for the son's good as well as for the good of others who
might come to harm by him.
It is this manner that the sastras have kept us bound, ordering us to do
this and that. It is for our benefit as well as the world's, says Sri
Krsna, that we must live according to the tenets of the sastras:
"Tasmatcchastram
prmanam te karyakarya-vyvasthitau" (the sastras are the authority as to
what you must do and must not). The Gita today enjoys wide esteem. Even
people who have no respect for our religious customs and traditions -
researchers, Western scholars, etc - speak in praise of it. They interpret
variously the Gita's teaching on the svadharma. There is no room for doubt
about what the Gita says about svadharma: It is the karma allotted to a man
by the sastras.
When there is neither selfish desire nor hatred, there will be nothing
unpleasant about any kind of work. One can then be always happy doing one's
allotted work.
The reason for desire and hatred is ego-feeling, ahamkara. When there is no
ego-sense, considerations of high and low, or inferior or superior, will be
found meaningless. We will kept doing our work happily as a matter of duty
and thus also contribute to the world's happiness. The Karmayoga taught by
the Gita is doing one's work without ahamkara, in a spirit of dedications
to the Lord. This tradition of desireless action that purifies our inner
being has existed in this land from the Vedic period. Sri Krsna Paramatman
presents it to us as a boon encased in a handy casket.
Are we moved by desire or hatred? Are we being partial to somebody in
carrying it out?" If there is any of these elements associated with our
action it must be considered sinful even if it seems exalted to the outside
world. If we do something on our own, dictated by our own desire, there
will be much wrong-doing in accomplishing it. So, as Sri Krsna says, all
our actions must be founded on the sastras. If everybody acts with equal
love for all and with a pure heart there will be neither any rivalry nor
any quarrel in society. The world then will be filled with joy. Action in
inaction is when we are acting for us and family and friends; Inaction in
action is for serving others, the large community where we do not cut it
for our consumption.
K Rajaram IRS 31524 1624
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