Quote from
the True Charm and Power of Vedanta
Reincarnation
and immortality Good fortune or Bad fortune
The great Aryan law giver of ancient times, Manu, tells us that we cannot gather what we do not sow; as we plant the tree, so it will grow. The kind of seeds we sow, according to that we must reap . there is no such thing as chance in Nature. Nothing happens accidently . good fortune or misfortune pleasing conditions or trials come to us because consciously or unconsciously we attracts them . we draw their late our life. They come as the reaction of our own action .whenever we do something ignoble , at some time we must suffer from it; not because there is a relentless Providence whose task it is to punish us; but because our own better
Self has a sense of justice and until we make amends for our unworthy action, it will not allow us to be free. A man may murder another in secret; no one may know anything about it; yet but his own thought of it will haunt him until he can no longer beat it and he find relief in confessing it. Does this not show that we cannot evade the greater force of life; we create a moral obligation by our deeds; and however we may try to avoid it sooner or later we are force to pay every debt we incur. Until that is done, we cannot make the best use of our opportunities. But it is not only the fruit of our mistakes that we gather. We reap blessings also as we deserve them; and they become permanently our because we earned them.
Free
Will Vs Destiny
Editorial
by VIJAY SRINATH KANCHI
Our freedom to choose is curtailed by the
choices we made in the past, writes VIJAY SRINATH KANCHI
Suppose,
we want to open our locker protected by a password. There are two options.
Either we receive an OTP sent by the controlling agency and enter the same to
get access or enter a number of our choice previously set by us as the
password. Lower level organisms are like those of us who opt for an OTP. They
have to simply accept and key in the OTP received by them from the controlling
agency to proceed further. The lives of lower level sentient beings are
controlled by Nature. Their choice is limited to accepting what is given to
them by the unseen power.
On the
other hand, humans are like those who have the choice to enter the password set
by themselves. This number, which could have been any number, was chosen by
them in the past. At the time of choosing the password, the person has the
freedom to choose any number. But once it is set, he is restricted by the
choice he previously made. Similarly, when we begin a new chain of karma, the
choices are unlimited. But owing to our propensities, which were the results of
our past actions, we tend to make a particular choice.
This
choice we make restricts our possible future options and we are forced to work
in a particular way only, owing to our tendencies. Thus, our choices narrow
down as we continue with our propensities and tendencies and indulge in karma.
Theoretically speaking, the password is purely our choice. It could be any
random set of numbers and characters. But because it was set by us in a
particular way in the past, even though on the face of it, the password is our
own choice, since it was our own creation our choices now are restricted.
Because it is our creation that our choices are now capped.
Our
freedom to choose is curtailed by the choices we made in the past. Only a yogi
has the real freedom to choose as he is free of the shackles of past
propensities. Every action he does is a new action with limitless choices. He
is sarvatantra svatantra. The choices are not only unlimited on the face of it,
but are limitless to the core. For us ordinary humans, it is useful to realise
that past karmic propensities and the consequent circumstances can also be
circumvented by present effort, just as the password can be reset by a new
effort. However, it requires greater efforts.
But
where do lower beings receive their OTP from? Who controls those OTPs? It is
prakriti, the eternal potentiality of nature, the unity of three gunas —
sattva, rajas and tamas. All things and circumstances are composed of these
three gunas and their differences are due to the different combinations of
these gunas. The nature of a context is determined by the preponderance of a
particular guna.
Sattva
is white and is like nectar and gives joy; rajas is red and is like
intoxication and gives pain; tamas is dark and is like poison and produces
unconsciousness. ‘We bow to prakriti,’ says Krishna in his Samkhya Karika, ‘the
red-whitedark, the unborn mother and nurse and receptacle of all generations’.
Viewed
from Advaita Vedanta, this very prakriti is called maya, the creator of all
experiences. Sentient beings below the rank of humans are Mayaadheena, that is,
they are under the control of maya. But as the sentient being ascends the
ladder of evolution by the yogic practice and reaches the pinnacle, he becomes
Mayaadheesha, the controller of maya. He becomes completely free and
independent. ■
IF HE
EXIST
I drive
joy There was a doctor in Benaras who spent 7 minutes in the morning and
evening for mediation on God. Knowing this, his colleagues and friends laughed
at him. One day they argued that he was wasting ten precious minutes on
something, which he had been misled into believing. The doctor replied, “Well,
if God does not exist, I agree that I am wasting ten minutes a day. But, if He
exists? I am afraid you are wasting your entire lifetime. I prefer to waste ten
minutes rather than a lifetime. Why should you grudge me the 10 minutes joy
that I derive 4m.-
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