Fate and Free Will (at advaita-vedanta.org)
http://www.advaita-vedanta.org/articles/The_Riddle_of_Fate_and_Free.htm
Disciple: The success or failure of an effort can be known definitely only at the end. How are we then to know beforehand whether with our present capacity we may or may not exert ourselves to attain a particular object, and whether it is the right kind of exertion for the attainment of that object?
His Holiness: Your question is certainly a pertinent one. The whole aim of our Dharma Shastras is to give a detailed answer to your question. Religion does not fetter man's free-will. It leaves him quite free to act, but tells him at the same time what is good for him and what is not. The responsibility is entirely and solely his. He cannot escape it by blaming fate, for fate is of his own making, nor by blaming God, for he is but the dispenser of fruits in accordance with the merits of actions. You are the master of your own destiny. It is for you to make it, to better it or to mar it. This is your privilege. This is your responsibility.
Disciple: I quite realize this. But often it so happens that I am not really the master of myself. I know, for instance, quite well that a particular act is wrong; at the same time, I feel impelled to do it. Similarly, I know that another act is right; at the same time, however, I feel powerless to do it. It seems that there is some power which is able to control or defy my free-will. So long as that power is potent, how can I be called the master of my own destiny? What is that power but fate?
His Holiness: You are evidently confusing together two distinct things. Fate is a thing quite different from the other one which you call a power. Suppose you handle an instrument for the first time. You will do it very clumsily and with great effort. The next time, however, you use it, you will do so less clumsily and with less effort. With repeated uses, you will have learnt to use it easily and without any effort. That is, the facility and ease with which you use a particular thing increase with the number of times you use it. The first time a man steals, he does so with great effort and much fear;. The next time both his effort and fear are much less. As opportunities increase, stealing will become a normal habit with him and will require no effort at all. This habit will generate in him a tendency to steal even when there is no necessity to steal. It is this tendency which goes by the name vasana. The power which makes you act as if against your will is only the vasana which itself is of your own making. This is not fate. The punishment or reward, in the shape of pain or pleasure, which is the inevitable consequence of an act, good or bad, is alone the province of fate or destiny. The vasana which the doing of an act leaves behind in the mind in the shape of a taste, a greater facility or a greater tendency for doing the same act once again, is quite a different thing. It may be that the punishment or the reward of the past act is, in ordinary circumstances, unavoidable, if there is no counter-effort; but the vasana can be easily handled if only we exercise our free-will correctly.
Disciple: But the number of vasanas or tendencies that rule our hearts are endless. How can we possibly control them?
His Holiness: The essential nature of a vasana is to seek expression in outward acts. This characteristic is common to all vasanas, good and bad. The stream of vasanas, the vasana sarit, as it is called, has two currents, the good and the bad. If you try to dam up the entire stream, there may be danger. The Shastras, therefore, do not ask you to attempt that. On the other hand, they ask you to submit yourself to be led by the good vasana current and to resist being led away by the bad vasana current. When you know that a particular vasana is rising up in your mind, you cannot possibly say that you are at its mercy. You have your wits about you and the responsibility of deciding whether you will encourage it or not is entirely yours. The Shastras enunciate in detail what vasanas are good and have to be encouraged and what vasanas are bad and have to be overcome. When, by dint of practice, you have made all your vasanas good and practically eliminated the charge of any bad vasanas leading you astray, the Shastras take upon themselves the function of teaching you how to free your free-will even from the need of being led by good vasanas. You will gradually be led on to a stage when your free-will be entirely free from any sort of coloring due to any vasanas. At that stage, your mind will be pure as crystal and all motives for particular action will cease to be. Freedom from the results of particular actions is an inevitable consequence. Both fate and vasana disappear. There is freedom for ever more and that freedom is called Moksha.
Monday, February 21, 2011
Monday, February 14, 2011
Talent
Vaasanaas are expressed in ones life by ones true talents.
When an artist is asked how does he paint so easily or a sculptor sculpt so perfectly well, there is no science attached to it. Its inherent in the soul. The talent and the liking to do that activity the most.
Similarly sometimes we can pickup false desires also. which we try to fulfill by our will, by practicing and by trying very hard to accomplish it. But truly speaking, that talent may not be in us and so its almost impossible to hone it into an impeccable art.
The body one takes is perfectly made to fulfill this desire for the lifetime. Once the vaasanaa is exhausted, one is free to look for more or look out no-more.
When an artist is asked how does he paint so easily or a sculptor sculpt so perfectly well, there is no science attached to it. Its inherent in the soul. The talent and the liking to do that activity the most.
Similarly sometimes we can pickup false desires also. which we try to fulfill by our will, by practicing and by trying very hard to accomplish it. But truly speaking, that talent may not be in us and so its almost impossible to hone it into an impeccable art.
The body one takes is perfectly made to fulfill this desire for the lifetime. Once the vaasanaa is exhausted, one is free to look for more or look out no-more.
Friday, January 28, 2011
How to be a Nobody!
I was just seeing a Self-help guru say "Be unique, be a somebody". Passion to succeed and a desire to achieve something is very very necessary for the "somebody" goal.
Then does it mean that as you start working towards desire-less-ness, we loose the unanimity in us. That seems very true. But please don't be under the false assumption that you will be a nobody by that.
With materialistic desires, we are most likely to see selfish and personal gains. But as we work in the world in a desire less manner, we start incorporating in us an impersonal goal. Whenever anything works in that mode of unattachement, its above the nobody/somebody category. Its (for) everybody. Its universal.
Anything that's universal is always impersonal, all assuming. Love is impersonal. When we say "My love", its then personal.
God-ness is impersonal.
As one walks towards the East, we automatically are walking away from the West
Then does it mean that as you start working towards desire-less-ness, we loose the unanimity in us. That seems very true. But please don't be under the false assumption that you will be a nobody by that.
With materialistic desires, we are most likely to see selfish and personal gains. But as we work in the world in a desire less manner, we start incorporating in us an impersonal goal. Whenever anything works in that mode of unattachement, its above the nobody/somebody category. Its (for) everybody. Its universal.
Anything that's universal is always impersonal, all assuming. Love is impersonal. When we say "My love", its then personal.
God-ness is impersonal.
As one walks towards the East, we automatically are walking away from the West
Thursday, January 27, 2011
Constructive Desires
A lethargic and lazy mind and body can also be desire less of doing any work. This is when a person feels lax in life and does not proactively do any activity.
Desire to acquire something material is what drives a man into action and plants the idea of fruits earned there after. This is constructive desire. Until the man works and fulfills the basic needs, the desire plays the role of fuel. Its only after this desire outgrows its size to completely engulf the man into greed, the desire then is turned destructive.
Once a man has acquired the goal of desire that initiated the work, the man should continue his work in the desire less mode - Karma yoga mode. Work with the intention of pure desire less motive is worship in the form of Karma yoga.
Desire to acquire something material is what drives a man into action and plants the idea of fruits earned there after. This is constructive desire. Until the man works and fulfills the basic needs, the desire plays the role of fuel. Its only after this desire outgrows its size to completely engulf the man into greed, the desire then is turned destructive.
Once a man has acquired the goal of desire that initiated the work, the man should continue his work in the desire less mode - Karma yoga mode. Work with the intention of pure desire less motive is worship in the form of Karma yoga.
Monday, January 24, 2011
Swami Tapovan Maharaj
One must perform one’s duties not for the sake of sensuous pleasure but out of devotion to God. The scriptures as well as experience show us convincingly that desire is at the root of all action. No desire, no action. If one has absolutely no desires why should he stir out of his seat? One desires physical cleanliness, so he bathes। One desires to satisfy hunger, so he eats. So a devotee performs his action out of love for God, as an act of service to Him. God fills the world. The world is His form. So whatever is done in the world, for the world, is an act of service to God. The devotee, sitting in the world performs his duties out of love for the world which is His form and thus worships Him. He does nothing to enjoy the world of senses or to glorify himself. It is a worldly man who labours night and day to enjoy sense objects.
Until the mind becomes perfectly tranquil, until it transcends all doubt, it will not be free from desire. Desires will sprout up till then, either for good or for evil. Worship of God is a good action, done out of a good desire. As one worships God with flowers and nama japa, another who follows the path of karma worships Him with good actions. His aim is to win the grace of God and reach His presence. These are his ultimate gains. In his eyes, therefore, there is no distinction between a great action and a little one. With whatever God has bidden him to perform, whether it is big or small, he worships Him. This is an important truth grhastas* ought to know।
What makes an action good or bad is the absence or presence of selfishness. Selfishness makes an action sinful and impure. If one has no selfish consideration or motive for his action why should he be affected by its success or failure? Why should he be anxious about its outcome? Leave off all selfish thought that defiles the mind; make the mind still and fix it upon the feet of God; sit in a steady posture as far and as long as possible and worship Him regularly; be like children living in the present worrying little about the past or the future; convince yourself by proper thought it is peace of mind that is the highest pleasure, not even the status of Indra। A life of that kind is the true spiritual life; blessed and blissful it is coveted even by Indra. There are steps still higher than these. Daily unbroken, steady, intense practice enables an aspirant to ascend to them.
* householders
http://www.chinmayasaaket.org/articles/tapovan/guidancefromtheguru5.php
Friday, January 21, 2011
The 3 monkeys
In the book - Meditation and Spiritual life, a nice experience is recorded by the author. It seems the swami was in Europe and besides a lake he saw a stone structure of 3 monkeys. Unlike the usual structure we have assumed of the 3 monkeys; ie One covering ears, other eyes and another mouth(hear, see or speak no evil), these were special.
These monkeys were covering one ear, one eye and half the mouth. The significance behind this was - Hear no evil, but only good; see no evil but only good and speak no evil but only good!
This thought seemed original, but in the vedas we found a similar analogy in the following stotra.
"ॐ भद्रं कर्णेभिः श्रुनुयामा देवाः
भद्रं पश्येमाक्षभिर्यजत्राह
स्थिरैरंगाई
स्तुश्तुवाम्सस्तानूभिः
व्यशेम देवहितं यदायुह
स्वस्ति न इन्द्रो वृधाश्रवाह
स्वस्ति नह पूषा विश्ववेदाः
स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः
स्वस्ति नो ब्रिहस्पतिर दधातु
ॐ शांतिः, शांतिः, शांतिः"
Meaning: The literal meaning of this mantra is: "OM. O Gods! Let us
hear promising things from our ears. O respectful Gods! Let us seepropitious things from our eyes, let our organs and body be stable,healthy and strong। Let us do what is pleasing to gods in the life spanallotted to us. May Indra, inscribed in the scriptures do well to us, MayPushan who is knower of world do good to us and May Trakshya whodevastates enemies do good to us! May Brihaspati do well to us! OMPeace, Peace, Peace".
Thursday, January 20, 2011
Fruits of Action / Karma phal
Karma can be classified into the following 3 categories -
Karma - duty prescribed and done by an individual in goodness or passion or ignorance. This can further be classified into 3 modes. Nityakarma is the individuals daily duties that includes everything that one does as a common task of our day to day lives. Onceawhile karma (I forget the exact term) thats called for only once in a period of time. And the third kind of karma that I totally forget to recall (I will update this blog as I recollect). Since the actions here are selfish or to satisfy a desire, this duty will bind disires or vaasanaas in positive or negative karma. Karmaphal in this case will be depending on the kind of act done - Goodness and Rajasic goodness will add points to spend in higher planets or heavens, rajasic ignorance or tamasic(ignorant) acts will add points to spend in lower planets or hell - Need to confirm if this is actually Hellish or being born back again in the same world but as a lower being animal
Vikarma - duty done by an individual in mad hysteria, without any explanation. This is in par the worst tasks that we can describe as inhuman or barbaric - such as murdering etc. This is always negative sinful karma. Hell is the only doorway to reach with such vikarma.
Akarma - duty done without expecting anything in return. All the work done is as oblation to God. This has no positive or negative effects. When an individual sticks to this mode of duty there is a certainty of achieving liberation
Karma - duty prescribed and done by an individual in goodness or passion or ignorance. This can further be classified into 3 modes. Nityakarma is the individuals daily duties that includes everything that one does as a common task of our day to day lives. Onceawhile karma (I forget the exact term) thats called for only once in a period of time. And the third kind of karma that I totally forget to recall (I will update this blog as I recollect). Since the actions here are selfish or to satisfy a desire, this duty will bind disires or vaasanaas in positive or negative karma. Karmaphal in this case will be depending on the kind of act done - Goodness and Rajasic goodness will add points to spend in higher planets or heavens, rajasic ignorance or tamasic(ignorant) acts will add points to spend in lower planets or hell - Need to confirm if this is actually Hellish or being born back again in the same world but as a lower being animal
Vikarma - duty done by an individual in mad hysteria, without any explanation. This is in par the worst tasks that we can describe as inhuman or barbaric - such as murdering etc. This is always negative sinful karma. Hell is the only doorway to reach with such vikarma.
Akarma - duty done without expecting anything in return. All the work done is as oblation to God. This has no positive or negative effects. When an individual sticks to this mode of duty there is a certainty of achieving liberation
Wednesday, January 19, 2011
Tuesday, January 18, 2011
Hamsa Geeta
Swami Ishwarananda ji's talk on Hamsa Gita
Hamsa Gita is one of the last discourses between Sri Krishna and Uddava before Sri Krishna left his physicalbody. This text can be broadly divided into two sections. In the first section the dialogue consists of mindanalysis and the various factors that influence our thoughts. The second section addresses Krishna’s teachingto the Santa Kumars (mind born sons of Brahma) on how to separate the mind from the objects of theworld. Sri Krishna took the form of a “Swan” which has the discriminating capability of separating milk fromwater- to impart his teachings. Hence the name “Hamsa Gita”.
The mind is a flow of thoughts and it gains knowledge via the five sense organs (eyes, ears, nose, tongue,skin). The stimuli from the sense organs provide it with fuel from the external world to generate thoughts.These thoughts are nothing but impressions of objects from this external world. Objects could be persons,animate or inanimate things, experiences of situations (happy occasions, sad encounters) etc. In otherwords, the mind is reacting and generating thoughts based on the objects perceived through the senses. And since these external objects are temporary and constantly changing, the mind or the mood/thoughts alsokeep fluctuating. The only way to stabilize and calm the mind is by focusing or directing our sense organs predominantly towards something that is finite and constant.
Before we learn to shift this focus of the sense organs it is important to know what the current tendencies(strength and weaknesses) of our mind with the sense organs are. Sense organs are just tools but ourpreferences and likes and dislikes come from the mind’s attachments to the sense objects. For instance,some of us love sweets while others are predisposed to spicy food. Some of us are introverted while othersare extroverted. Some of them are more spiritually inclined whereas others are worldly. What causes such differences? Differences in our pre-dispositions are the result of the distribution of the three gunas- Sattvic,Rajasic and Tamasic. Sattvic gunas include devotion, compassion, and selfless service, and a liking for mildand fresh food. Rajasic gunas include the activities we perform, competitiveness, greed, liking for very spicyfood etc. Tamasic gunas include lethargy, laziness, dullness, and a liking for burnt/stale food. The three gunasare present in all of us, although in differing quantities and hence the differences in our predisposition.These gunas are present both at the gross body level as well as at the subtle mental level. Hence our actions(at the gross level) and our thoughts (at the subtle level) should both be conditioned to increase Sattvicgunas which will automatically reduce the Rajasic and Tamasic tendencies. The Rajasic and Tamasic tendencies cannot and should not be completely eliminated. Since some kind of activity (rajasic) and sleep(tamasic) is necessary to lead a Sattvic life that could facilitate inquiry and contemplation leading to Self-Realization.
In the second section, the question that the Santa Kumars raised was – (1) “How can we preventthe mind from going towards an object?” and (2) “How can we prevent the object from entering into ourminds?”Sri Krishna says that the mind can be prevented from entering into the objects by understanding thetransient nature of the happiness that the object gives us and consciously staying away from it or at least notbecoming dependent on it. However, this does not imply that our mind will not think about that object. The mind may still entertain the thoughts of that object due to vasanas that are at the causal level. So the treatment has to be at both levels – at the physical (gross) level which has a direct impacton the subtle body and at the causal level.
Understanding the nature and distribution of the gunas in us we can slowly work on reducing our tamasic and rajasic tendencies and increase the Sattvic gunas to the extent that it would not only address the deficiencies at the gross and subtle level but will eventually weaken the vasanas at the causal level. Channeling our rajasic tendencies towards Selfless service, cultivating devotionare just few ways of managing the gunas. Continuing further, Sri Krishna emphasizes that once we see thecommon thread (Existence) between the mind and the objects and reject the differences then there will beno need to make an attempt to differentiate between mind and objects.Note: The question was originally posed by Santakumars to their father Brahma. However, since Brahmajiwas busy- active creating the world (prominent rajasic quality), his mind was not subtle enough to answerthem. For the mind to have more sattvic qualities it is necessary to consciously curb and channel rajasic andtamasic tendencies else proper inquiry cannot be possible.
To conclude: Happiness is our true nature and yet we continue to be unhappy or discontented due to ourclose proximity and association with the non-Self sensory/subtleobjects due to our vasanas. In order torealize our true nature, we need to associate ourselves closely to the Self. The mind relies on knowledge communicated by the sensory organs and it exists and functions only to exhaust the inborn tendencies. We use our senses according to the distribution of the gunas. There is a need to rise above the gunas that arepresent at the physical and mental levels and know the real Self. Krishna advises that by consciously curbingthe rajasic and tamasic tendencies and inculcating sattvic tendencies one evolves. Hence by curbing andlimiting our external stimulus (gross), the internal stimuli (subtle) can be controlled and with added devotionand faith to counteract the vasanas, all the three bodies can be used for higher contemplation and truth.
Hamsa Gita is one of the last discourses between Sri Krishna and Uddava before Sri Krishna left his physicalbody. This text can be broadly divided into two sections. In the first section the dialogue consists of mindanalysis and the various factors that influence our thoughts. The second section addresses Krishna’s teachingto the Santa Kumars (mind born sons of Brahma) on how to separate the mind from the objects of theworld. Sri Krishna took the form of a “Swan” which has the discriminating capability of separating milk fromwater- to impart his teachings. Hence the name “Hamsa Gita”.
The mind is a flow of thoughts and it gains knowledge via the five sense organs (eyes, ears, nose, tongue,skin). The stimuli from the sense organs provide it with fuel from the external world to generate thoughts.These thoughts are nothing but impressions of objects from this external world. Objects could be persons,animate or inanimate things, experiences of situations (happy occasions, sad encounters) etc. In otherwords, the mind is reacting and generating thoughts based on the objects perceived through the senses. And since these external objects are temporary and constantly changing, the mind or the mood/thoughts alsokeep fluctuating. The only way to stabilize and calm the mind is by focusing or directing our sense organs predominantly towards something that is finite and constant.
Before we learn to shift this focus of the sense organs it is important to know what the current tendencies(strength and weaknesses) of our mind with the sense organs are. Sense organs are just tools but ourpreferences and likes and dislikes come from the mind’s attachments to the sense objects. For instance,some of us love sweets while others are predisposed to spicy food. Some of us are introverted while othersare extroverted. Some of them are more spiritually inclined whereas others are worldly. What causes such differences? Differences in our pre-dispositions are the result of the distribution of the three gunas- Sattvic,Rajasic and Tamasic. Sattvic gunas include devotion, compassion, and selfless service, and a liking for mildand fresh food. Rajasic gunas include the activities we perform, competitiveness, greed, liking for very spicyfood etc. Tamasic gunas include lethargy, laziness, dullness, and a liking for burnt/stale food. The three gunasare present in all of us, although in differing quantities and hence the differences in our predisposition.These gunas are present both at the gross body level as well as at the subtle mental level. Hence our actions(at the gross level) and our thoughts (at the subtle level) should both be conditioned to increase Sattvicgunas which will automatically reduce the Rajasic and Tamasic tendencies. The Rajasic and Tamasic tendencies cannot and should not be completely eliminated. Since some kind of activity (rajasic) and sleep(tamasic) is necessary to lead a Sattvic life that could facilitate inquiry and contemplation leading to Self-Realization.
In the second section, the question that the Santa Kumars raised was – (1) “How can we preventthe mind from going towards an object?” and (2) “How can we prevent the object from entering into ourminds?”Sri Krishna says that the mind can be prevented from entering into the objects by understanding thetransient nature of the happiness that the object gives us and consciously staying away from it or at least notbecoming dependent on it. However, this does not imply that our mind will not think about that object. The mind may still entertain the thoughts of that object due to vasanas that are at the causal level. So the treatment has to be at both levels – at the physical (gross) level which has a direct impacton the subtle body and at the causal level.
Understanding the nature and distribution of the gunas in us we can slowly work on reducing our tamasic and rajasic tendencies and increase the Sattvic gunas to the extent that it would not only address the deficiencies at the gross and subtle level but will eventually weaken the vasanas at the causal level. Channeling our rajasic tendencies towards Selfless service, cultivating devotionare just few ways of managing the gunas. Continuing further, Sri Krishna emphasizes that once we see thecommon thread (Existence) between the mind and the objects and reject the differences then there will beno need to make an attempt to differentiate between mind and objects.Note: The question was originally posed by Santakumars to their father Brahma. However, since Brahmajiwas busy- active creating the world (prominent rajasic quality), his mind was not subtle enough to answerthem. For the mind to have more sattvic qualities it is necessary to consciously curb and channel rajasic andtamasic tendencies else proper inquiry cannot be possible.
To conclude: Happiness is our true nature and yet we continue to be unhappy or discontented due to ourclose proximity and association with the non-Self sensory/subtleobjects due to our vasanas. In order torealize our true nature, we need to associate ourselves closely to the Self. The mind relies on knowledge communicated by the sensory organs and it exists and functions only to exhaust the inborn tendencies. We use our senses according to the distribution of the gunas. There is a need to rise above the gunas that arepresent at the physical and mental levels and know the real Self. Krishna advises that by consciously curbingthe rajasic and tamasic tendencies and inculcating sattvic tendencies one evolves. Hence by curbing andlimiting our external stimulus (gross), the internal stimuli (subtle) can be controlled and with added devotionand faith to counteract the vasanas, all the three bodies can be used for higher contemplation and truth.
Thursday, January 13, 2011
Desires
Theme of this blog - To present my view on the desire oriented patterns present in the soul, its effects in life and cleansing of the soul.
All ideas are based on my thoughts conditioned by meeting and reading through various spiritual and material sources.
Original Self
According to Bhagwat Geeta, the self or soul stands apart from the mind, body and intellect that a living entity affiliates itself with. Upanishads give an example of a dove and a crow sitting on a tree. the crow eating and enjoying itself in the sense pleasures and the dove just observing this. Here the dove is the pure soul and the crow represents the mind, body and intellect. Original self can also be understood by an example of pure Gold in the midst of soil and mud. Its also said to be pure knowledge and exists all along the living entities life, but only covered with ignorance or desires for lower/ materialistic perceptions.
Desires
Body, mind and intellect always long for different desires to be satisfied. These can be of 3 different levels - weakest to strongest.
1. Smoke - weakest - just a blow of wind can disperse the thought and clear our mind
2. Dirt - strong - Needs effort to clean the dirt that gets accumulated with the desires and constant entertainment of those desires
3. Womb - strongest - the desires are like the womb and our soul is completely concealed within. Needs constant and persistent effort to break out of it.
Usually out of love/liking/lust or anger/passion is what we entertain the desires. Every idea that comes into thought and is entertained as a desire needs to be fulfilled in any manner. If we have desires that were not fulfilled in this life, it is then that soul will SEEK for the particular type of body to fulfill those desires. Desires and attachments will always make entities come back to this world, in some or other form, to vanquish them.
(Some modern books also mention the law of attraction acting with the thought or desire trying to attract more and more of the like, with consistent meditation on the particular desire)
Killing the Desires
Suppression of desires will not help in cutting them out from the soul. suppression will only make the desires hibernate until the opportunity comes into hand to fulfill them.
Vaasanaas or desires can be vanquished by their fulfillment by mind, body or soul, OR by shedding the light of God on the darkness that covers the pure soul in the form of desires. The practice of Yogas - Bhakti, Jnana, Karma etc will eventually kill the desire, uproot it from the soul. The knowledge of God alone is the pure knowledge that the soul is made of. So as we uncover our mallied selves with the scriptures, meditation or bhakti of God, we realise that desires dont hold their place in our true nature - which is the nature of God. God being also described as VIBHU, or all pervading and menifested in everything, omnicient, we can remove the darkness of vaasanaas or desires to reveal the pure knowledge that we always had.
हरी ॐ
All ideas are based on my thoughts conditioned by meeting and reading through various spiritual and material sources.
Original Self
According to Bhagwat Geeta, the self or soul stands apart from the mind, body and intellect that a living entity affiliates itself with. Upanishads give an example of a dove and a crow sitting on a tree. the crow eating and enjoying itself in the sense pleasures and the dove just observing this. Here the dove is the pure soul and the crow represents the mind, body and intellect. Original self can also be understood by an example of pure Gold in the midst of soil and mud. Its also said to be pure knowledge and exists all along the living entities life, but only covered with ignorance or desires for lower/ materialistic perceptions.
Desires
Body, mind and intellect always long for different desires to be satisfied. These can be of 3 different levels - weakest to strongest.
1. Smoke - weakest - just a blow of wind can disperse the thought and clear our mind
2. Dirt - strong - Needs effort to clean the dirt that gets accumulated with the desires and constant entertainment of those desires
3. Womb - strongest - the desires are like the womb and our soul is completely concealed within. Needs constant and persistent effort to break out of it.
Usually out of love/liking/lust or anger/passion is what we entertain the desires. Every idea that comes into thought and is entertained as a desire needs to be fulfilled in any manner. If we have desires that were not fulfilled in this life, it is then that soul will SEEK for the particular type of body to fulfill those desires. Desires and attachments will always make entities come back to this world, in some or other form, to vanquish them.
(Some modern books also mention the law of attraction acting with the thought or desire trying to attract more and more of the like, with consistent meditation on the particular desire)
Killing the Desires
Suppression of desires will not help in cutting them out from the soul. suppression will only make the desires hibernate until the opportunity comes into hand to fulfill them.
Vaasanaas or desires can be vanquished by their fulfillment by mind, body or soul, OR by shedding the light of God on the darkness that covers the pure soul in the form of desires. The practice of Yogas - Bhakti, Jnana, Karma etc will eventually kill the desire, uproot it from the soul. The knowledge of God alone is the pure knowledge that the soul is made of. So as we uncover our mallied selves with the scriptures, meditation or bhakti of God, we realise that desires dont hold their place in our true nature - which is the nature of God. God being also described as VIBHU, or all pervading and menifested in everything, omnicient, we can remove the darkness of vaasanaas or desires to reveal the pure knowledge that we always had.
हरी ॐ
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