Manas Buddhi Chitta Ahamkara - Part 11

After clearly knowing about each of the above 5 kleshas, one can clearly know the following:

·  Each of the subsequent kleshas find their origin, their substance, their need, only from the first Klesha "AVIDYA".

·  Due to the spiritual ignorance, forgetting that he is divine, he develops the next klesha - "ASMITA", assuming an identity "I" ness for himself.

·   Now that he has assumed the "I" ness, the "I" ness has to be given a physical identity. So, he identifies himself with his body, mind. Obviously, he has to gratify/glorify his physical identity which is assumed by him!

·  He gets attached to all those things/ all those human beings/all those attainments/ all those moments which help him sustain and glorify his identity. Raga is thus developed.

·  He gets averse towards things which do not glorify his identity or which challenge his identity. Dvesha is thus developed. If we quietly sit and just analyze about one or two human beings whom we hate/ about whom we are aversive, we will know in our heart that we hate them because, they do not glorify/ support our identity.

·  Even in cases where we do not even know about them and we hate them, we can realize, upon introspection, that their ideas/ their way of life/ their talks/ their style of life is not aligning with our approach to life/ our way of life. So, we love our own way of life/ approach to life and even those who are at a distance are subject to our dislike just because their approach does not tally with our approach!!

·   Any change in his present existence which may challenge his raga/dvesha, is feared by us. Abhinivesha is thus developed. We fear all those changes which may challenge our way of life, our approach, our outlook and our comfort zone. 

·   In spirituality, this fear is very much there, though it is so subtle that we do not realize or accept this fact. How???? . Any preaching by any master, any discourse or any teaching or any instruction by our own Lord Sai- we are not able to follow though we accept him as God. Why???

·  This is so because, following His spiritual instructions/ teachings call for changing our routines, calls for devoting time for sadhana, calls for practicing things which we have not practiced so far and also, we do not have a clear idea as to where we will reach, what benefit we will get, how will we exist if we evolve spiritually. SO, THERE IS FEAR OF TRAVELING IN A NEW PATH WHERE WE DO NOT KNOW HOW THE END OF THE JOURNEY WILL BE, WE FEAR ALL THOSE THINGS WHICH WE MAY LOSE IN THIS JOURNEY. SO, WE DO NOT WANT TO CHANGE.  

Now, the main point where we get stuck up in spiritual sadhana in the path of devotion or in the path of Jnana is to be properly understood now and forever. 

In the path of devotion, in the flow of Attraction to Atma Nivedanam, the flow which should be by heart for all of you by now, instead of knowing and realizing that devotion has to be transformed to Love and then only Loving all can spontaneously happen or rather everyone else with bask in the glory of the love that he exists as, we straight away jump to Love All Serve All, Help Ever, Hurt Never statements.

How can one Love All Serve All, Help Ever, Hurt Never, unless he has actually experienced that LOVE in his own heart and soul?? How can one give to others what he himself does not have??

Now, in the path of Jnana also, we keep on preaching/ following the fact that we should not hate any one or we should not have excessive attachment towards any one. However, we do not trace the origin of this raga and dvesha, we do not come to realize and know with conviction that all the spiritual sadhana is to be focused for ultimately removing/ transcending the 1st ignorance- AVIDYA, ignorance of our divine nature. 

So, our sadhana is like identifying a poisonous tree and then, trying to cut the branches of the tree, even while seated on the very branch. Along with the branch that falls down when we cut, we also fall down again and again.

If the trace of the poisonous tree is to be removed, then we need to attack the roots and remove the tree permanently. Then only can we be free for ever from the poison.

Now, to understand the above from a positive angle, in spirituality, instead of knowing the cause of our tree of life which is GOD, we nurture the leaves, the flowers, the branches which are like attachments in our life etc. 

If we are ever focused on the roots, if we ever nurture the roots (God), with the roots getting stronger, there is a very bright chance that even the tree of our life, (our practical life, our Artha, Kama, Dharma, our relationships in family and society, our well being in general, all these things) would also be taken care of, just like a tree with very healthy root forming into  a very strong stem and branch, bearing very good flowers/ fruits. 

So, in the above flow of Avidya to Abhinivesha, without focusing on the root Avidya, if we focus only on reducing our Raaga or dvesha, we will never be able to transcend our attachment or hatred permanently.

On the other hand, forgetting about the above flow, if we just focus, nurture and be devoted to the very root of our existence, THE GOD, then, everything in our life just falls in place like a healthy tree giving healthy shelter, healthy fruit, healthy flower etc, OR, even of our tree of life is not so healthy or so fruitful, we, focused whole heartedly on the root-GOD, are able to undergo all the prarabdha that our life fetches for us, smiling and singing HIS glory!!.

Think!!! Contemplate!!!

Love.

Swami Sivananda

Manas Buddhi Chitta Ahamkara - Part 10

ABHINIVESHA

2.9 (Sva-Rasa-Vahi Vidushah Api Tatha Rudhah Abhiniveshah)

Even for those people who are learned, there is an ever-flowing, firmly established love for continuation and a fear of cessation, or death, of these various colored modifications (kleshas).

sva-rasa-vahi= flowing on its own momentum

vidushah        = in the wise or learned person

api                   = even

tatha               = the same way

rudhah            = firmly established

abhiniveshah = resistance to loss, fear of death of identity, desire for continuity, clinging to the life of

Protecting your false identities: Once the ignorance or veiling of our true nature (avidya) has happened, and individuality (asmita) has arisen, along with the association with seemingly countless attractions (raga) and aversions (dvesha), there is a natural urge to protect that precarious balance of false identities.

Two inclinations: There are two natural inclinations after the individual false identities have been constructed:

1. Love for continuation: The false identity is strongly held onto, even though it is a phantom. It is perceived to be "me" even though it is a construct of attractions and aversions. Even the aversions are clung to as part of the balancing act of false identity.

2. Fear of discontinuation: Any perceived threat to those false identities is taken to be the threat of cessation or death. It is not just a fear of death of the physical body (though that might be the strongest attachment), but also the fear of death of any of the false identities.

Nobody is exempt: It is very common for seekers to fall into the trap of thinking that intellectual studies and understanding is sufficient on the spiritual path. This is particularly true in relation to practices such as described in the Yoga Sutras, where one can do endless analysis and debate of the Sanskrit sutras. Intellectual understanding is no protection whatsoever in relation to these colorings (kleshas) and the natural fear that arises in relation to their inevitable demise.

Wanting to keep things as they are: Once the balance has been attained between the many attractions and aversions, along with having the foundation I-ness and spiritual ignorance, there comes an innate desire to keep things just the way they are.

Fear of change: There is a resistance and fear that comes with the possibility of losing the current situation. It is like a fear of death, though it does not just mean death of the physical body. Often, this fear is not consciously experienced. It is common for a person new to meditation to say, "But I have no fear!" Then, after some time there arises a subtle fear, as one becomes more aware of the inner process.

Fear is natural: This is definitely not a matter of trying to create fear in people. Rather, it is a natural part of the process of thinning out the thick blanket of colored thought patterns. There is a recognition of letting go of our unconsciously cherished attachments and aversions. When meditation is practiced gently and systematically, this fear is seen as less of an obstacle.

From the work place to home to relationships to almost everything, no one wants a change, for the 2 possible reasons explained above- either they love to continue the way it is or they fear that the change may affect their ego in some way or the other- their raga or dvesha or asmita may be in for a change, if they have to change. So everyone fears a change.

Dear All,

Except those who have been introduced to yoga sutras, no one amongst us would have ever realized that even this FEAR OF CHANGE is an EGO.

While its predecessors- Raga and Dvesha, Attachment and Aversion are at the surface level and can easily be understood as our EGO, the author is sure that only after reading today’s post, any sincere reader would realize, to his/ her amazement that even this fear of change is an Ego and also, it is pertinent to note that almost every one of us, without exception have this ego factor, each one of us fear change because any change may affect our identity (Asmita). 

This fear of change is expressed as fear of death in the sense that it is fear of death of one situation, one environment in which one enjoys comfort zone.

Love.