by Sri Bimal Mohanty
VOL No. 35
January. 2004

ATTEMPTS TO DESCRIBE BRAMHAN - Part 9

"Based on the lectures by Sri Bimal Mohanty"

QUESTIONS FROM THE READERS

QUESTION 1 from –Sri Kanubhai Sarkar

I sincerely thank you for your reply but then if to be killed by a terrorist is predetermined due to any action caused by me and none to be blamed for that, such must be the case for the terrorist also as this action of killing was predetermined and was unavoidable there by he too shouldn't be blamed at all as being merely a puppet, he had been made to do by the pull of string.

ANSWER: All situations arise in the creation, by actions done by the created 'beings'. When we say 'all activities are ordained by The Lord', it should be understood, that in The Lord's creation, all activities are so infallibly arranged that the principle of cause and effect runs central to everything. What ever may be the situation or event, it is the result of series of actions in which all 'beings', all elements, and for that matter the entire universe has participated. Some of them may appear to be direct participants, yet unknown, indirect participants are also contributors to all happenings. Contributions may also be physical which we see, yet mental and subtle actions also contribute. Again, a particular action or actions, within the cognizable time frame may be apparent, but even remote past actions, over non-cognizable time frame also contribute to any happening. Such is the perplexity of action. Gahanaa karmanaa gati.

With all these factors, and so many actors contributing to the unfolding of any drama, the extent of contribution of each 'being' and the qualitative aspect of his involvement, determines the measure of the karmaphala or the fruit of the action which is attributable to him. (see also question pages of AHWAN December issue Vol 34)

Whenever any event takes place, the human mind with its extremely limited vision, immediately looks at the 'being' who happens to be the direct agent (nimitta). This is myopic. The genesis of the event or karma is never analysed by the deluded intellect.

It is true that the total knowledge of this genesis is unfathomable, yet what is expected of all of us, is to use The Lord's gift of our intellect and make efforts to analyse each karma and thereby learn our lessons, which will assist us in our continuing journey towards perfection.

In all the conflicts that we see in the world, our only attempt seems to be to jump into conclusion about the role of the direct agent, and then succumb to the animal instinct of physical retaliation. No one of deluded mind is ever interested in understanding and probing into the causes or the roots.

The sinner is always condemned. The sin is taken as natural to every one's character. This is the major cause as to why sins are perpetrated again and again.

The question then arises, that when commission of a sin is recognised, should the 'sinner' be left free to go his way? That is again not advocated. No doer of any action (both right and wrong actions) ever escapes the effect of his action. When one becomes an agent involved in an action, his past influenses (sanskaras) choose him to be so, and his present intentions and involvement become the cause for his doing or undoing. If dictated by his base mind and succumbing to his sensual emotions he participates in the karma, his sufferings start then and there and may last a lifetime or many lifetimes, until it is atoned and his mind purified. By not recognising this, the 'culprits' not only suffer in this life, but pack their future lives with untold misery. Sensual emotions should not dictate karma.

The understanding of this truth, should also decide the nature of punishment or deterrent the society should pronounce on the culprit. It may take a longtime for the human society to genuinely condemn the sin and understand the sinner's role, but that is the only character of a civilised society founded on righteousness or dharma. Therefore judging someone's behaviour or action, by not recognising the contributory causes, and conveniently putting them aside is not practice of dharma. But the way of the world being such, such 'sins' keep on visiting mankind again and again.

Not working upon the sinner to understand and reform, not decisively attempting to cure the social ills, but taking the easy way out by punishment, has never irradicated social maladies and never will.

A punishment is basically denying something to the culprit. What can the society legitimately deny? It can only deny what it has given or has power to give. Punishment by death (or by cutting off of limbs, blinding etc) can never be justified by anyone, not even by social laws because, life can not be bestowed by anyone. Leave that to The Lord only.

What is the individual's role in the midst of this mess of things? Strive for understanding in the spiritual context. Misfortune never comes to anyone until he particiaptes to invite it. It will not visit me tomorrow if I take care of my 'today'. All recognised spiritual philosophies of the world constantly advocate to walk the path of dharma. If not always possible a small step, a little effort will do. Swalpam apyasya dharmasya traayate mahato bhayaat. The spiritual approach to life is the only way life is meant to be lived for a better today and still better tomorrow.

QUESTION 2 FROM Ms BHAGYASHREE

Respected Sir, Some of us in the younger generation feel so bad seeing our elders in society committing all kinds of bad things in the name of religion. Instead of telling us it is they who need education.

ANSWER: My young friend! You are absolutely right. Not only you but there are many who, whole heartedly, agree with you and are resisting getting swayed by religious fanaticism. Our present society is yet to appreciate the great advantage of a society based on true religion and spiritualism. What ever may be happening, keep remembering always, that use of religion in every step of life can bring great benefits. Misuse of religion in any form is literally a crime against God.

QUESTION 3 FROM Ms SUDHA INDIRESHA

How to cope up with situations such as when people deliberately insult ?.

ANSWER: I presume that here we are talking of verbal insult, which is what we commonly encounter in life. From spiritual viewpoint, the first thing that one can advise the person who feels insulted, is to analyse the situation without any show of passion or emotion. This is not easy as it is only natural for any ordinary person to feel emotionally disturbed when receiving insults. Passion or emotion produces anger, anger makes any rational thinking impossible. Irrational behaviour leads to destruction. Any improvement of the situation or solutions to the problem can not be thought of under these circumstances.

When confronted with a person who insults, a spiritually wise person with calmness and sanity of mind, tries to observe and analyse the reasons behind the behaviour of the adversary. Disagreeable as it may appear, it is often true that in any situation of confrontation, neither party is entirely blameless. So the wiser of the two persons tries to go into the genesis of the situation that has developed to such a state. Knowing that he himself may have also contributed (even if in very small measure) to the annoyance of his adversary, he quickly forsakes any thoughts of retaliation and does not aggravate the situation. He always tries to reason out with the other person. Dramatic changes of heart are known to have resulted with this approach.

In case after analysis, one does not see his part of the fault, and the other person is mostly to be blamed, there are distinctly three ways to deal with the situation, the tamasik, rajasik, and satvik ways. One can get equally, or more, angry and take an offensive attitude and retaliate equally. This is the tamasik or the demonic behaviour. In doing so, he in effect, reduces himself to the same level of his avdersary. So if the adversary is to be condemned, he is also fit for condemnation being at equal level. This is degradation for both. The rajasik way is to treat the adversary, who is at fault, by totally ignoring him. Realising that he himself is not at fault, and no real harm can come to him, he completely disregards the adversary as one would discard an animal or person of lower intellectual status. He refuses to lower himself down to the level of his opponent refusing to engage himself in any argument. He hopes that eventually the other person will see the light and realise his folly. He can not go on insulting when he sees that it is having no effect on the other. This is what Lord Krishna demonostrated for us at the court of the Kauravas, when Duryodhan started insulting him.

The third and the superior spiritual way is to take the satvik path. Whenever any situation arises, it can never be attributed to a single act or incidence or behaviour as its source. What ever may be the situation or event, it is the result of series of actions in which all 'beings', all elements, and for that matter the entire universe has participated. (Please read carefully to the answer to the question above in this issue on action and the divine principle of cause and effect. The understanding will be clearer). Both the persons -who is insulting and the insulted- are indeed victims of developing situation to which they themselves and many others have contributed.

Every situation in life arises carrying a divine message to all who are concerned. The adversary is only an agent carrying out this message. The wise realising this, do not waste their energy in confronting the agent. They see through the situation and seeing the hand of the Lord in this, become concerned with remedial measures to stop re-occurrence of such situations. In their heart there is no anger towards the adversary, and no reaction to the insult, but concern for the remedial action. The satvik way immediately raises the person to the level of a much higher being and the Lord is pleased. As The Bhagavad Gita says, the person who can keep himself untouched by praise (maana) or insult (apamaana) is truly in the path of yoga..