Desires Determine the Destination.

 Desires Determine the Destination.

-          “If I wish I can smoke a cigarette, but I can’t wish to wish”. A quote, source is unknown.

-          “We die only when are ready to die”. From ‘Will to Live; by Dr. Hutschnecker.

-          The universe is itself the manifestation of the Divine Mind, which willed,

       “एकोहम बहु स्याम” "I am One, let “Me” become many!" as per the advaita doctrine (Rev. Adi Shankaracharya), the birth of the Universe is by the will of Devine mind.

Right from a trivial incidence of smoking to not only life and death, but also to the creation of Universe, the Desire can be considered as the driving force behind any happening. So let us try to understand in some details this important motivating force.

Definition of Desire, (Ref. Merriam Webster Dictionary).

1: Conscious impulse toward something that promises enjoyment or satisfaction in its attainment.

Synonym of DESIRE

Desire, wish, want, crave, and covet.

Desire - stresses the strength of feeling and often implies strong intention or aim (desires to start a new life).

Wish - sometimes implies a general or transient longing especially for the unattainable (wishes for world peace).

Want - specifically suggests a felt need or lack (wants to have a family).

Crave - stresses the force of physical appetite or emotional need (craves sweets).

Covet - implies strong envious desire (covets his rise to fame).

Academic discussion. (http://plato.stanford.edu/entries/desire/)

Experts in the field have deliberated on different aspects in the field of ‘desire’. One such useful reference is Stanford Encyclopedia of Philosophy.

It is seen that though lot of research is in progress, the conclusions are not able to deduce facts which a layman can easily understand.  For the interested readers it may be worth to refer the entire original article.

‘To desire is to be in a particular state of mind. It is a state of mind familiar to everyone who has ever wanted to drink water or desired to know what has happened to an old friend, but its familiarity does not make it easy to give a theory of desire. These varied states of mind (which has different types of desires) have all been grouped together under the heading of ‘pro attitudes’, but whether the pro attitudes are fundamentally one mental state or many is disputed. Desiring is a state of mind that is commonly associated with a number of different effects: a person with a desire tends to act in certain ways, feel in certain ways, and think in certain ways. If Nora desires tea, for example, then Nora will typically make herself a cup of tea; if she does not get herself some tea right away she will nonetheless typically feel the urge to do so; she will find the thought of tea pleasant and will find her current lack of tea unpleasant; she will find her thoughts repeatedly turning to the idea of tea; she will judge that tea seems like a good idea; and so on. These various effects have been the focus of efforts to develop theories that are theories of desire’.

The article mentions “Desires feature prominently in theories of mind, action, free will, and morality (and more!) And, since there are no established approved theories for all these, the ‘Desire’ too is surrounded with lots of controversies”.

Let us turn to some other views which deals in-depth with ‘desire’ which is related to non-matter i.e. Mind.

DESIRE the reason for Being and Having.

The origin of Desire.

Do you know what your desire is right now? It is for sure that you want something because the mind is continuous stream of desires. Desire has the power to achieve anything, but where from the desire crop up? The moment desire is identified, you can act; but before this moment, where from it emerges? What is the origin?

Vedic Conception of Sound in Four Features - PARA, PASHYANTI, MADHYAMA, VAIKHARI.

(Originally published in "Tattva Prakasha" Volume 1, Issue 7; available online at www.indiadivine.org/)

The origin of sound is described in four stages as below. The origin of the desire can be considered to follow the same path as sound. (Replace the world 'sound' with the word 'desire')

Para. (परा) - Para is the transcendent sound. Para means highest or farthest, and in this connection it indicates that sound which is beyond the perception of the senses. On the stage of para there is no distinction between the object and the sound. The sound contains within it all the qualities of the object.

Pashyanti. (पश्यन्ती ) - Pashyanti is the second level of sound, and is less subtle than para. Pashyanti in Sanskrit means "that which can be seen or visualized". This sound is intuitive and situated beyond rigidly defined concepts. On the stage of pashyanti , speech is intuitively connected to the object. There is near oneness between the word and the experience described. Pashyanti is the finest impulse of speech. The seat of pashyanti is in the navel or the Manipur Chakra. When sound goes up to the naval with the bodily air in vibratory form without any particular syllable, yet connected with the mind, it is known as pashyanti.

MADHYAMA (मध्यमा) VAIKHARI (वैखरी) - Vaikhari is the grossest level of speech, and it is heard through the external senses. When sound comes out through the mouth as spoken syllables it is called as vaikhari.

Madhyama is the intermediate unexpressed state of sound, whose seat is in the heart. The word Madhyama means "in between" or "the middle". Madhyama refers to mental speech, as opposed to external audible speech. It is on this level that we normally experience thought.

In the manifestation process, after sound has attained the form of pashyanti, it goes further up to the heart and becomes coupled with the assertive intelligence. At this point it manifests itself in the form of vibratory mode madhyama. Only those who are endowed with discriminative intelligence can feel this.

Illustration – In case of desire of food the stage wise description could be as follows.

Para: -       From no desire stage to the generation of some impulse of restlessness.

Pashyanti: - Search for the cause of the impulse, search indicates the feeling of      hunger, say breakfast.

Madhyama: – Self talk viz. what type of food is preferable within the available   options? What do I prefer out of 4-5 options?  Shall I go for veg sandwich?

Vaikhari: –    You reach a restaurant and order for the veg sandwich.

Karma chakra, the instinct behind PARA.

(The Law of Cause & Effect, By Subhamoy Das, About.com Guide).

What is the cause even behind Para? As per the Karma theory it is your past accumulated Karma.

Your Karma is your own Doing. Every person is responsible for his or her acts and thoughts, so each person's karma is entirely his or her own. Western world see the operation of karma as inevitable pre-determined. But that is far from true since it is in the hands of an individual to shape his own future by schooling his present. The law of cause and effect forms an integral part of Hindu philosophy.

The Concise Oxford Dictionary of Current English defines ‘karma’ as the "sum of person's actions in one of his successive states of existence, viewed as deciding his fate for the next". In Sanskrit karma means "choice based action that is undertaken deliberately or knowingly". This also dovetails self-determination and a strong will power to abstain from inactivity. Karma is the differentia that characterizes human beings and distinguishes him from other creatures of the world.

The theory of karma harps on the Newtonian principle that every action produces an equal and opposite reaction. Every time we think or do something, we create a cause, which in time will bear its corresponding effects. It is the personality of a human being with its positive and negative actions - that causes karma. Karma could be both the activities of the body or the mind, irrespective of the consideration whether the performance brings fruition immediately or at a later stage. However, the involuntary or the reflex actions of the body cannot be called karma. So the instinct behind your desire is the past karma. Once the desire is emerged, a person has option to act. How this choice is made?

Un-conscious Mind and the Karma choice:   (Ref. Spontaneous Evolution Questions & Partial Answers from brucelipton.com)

There are two parts to the mind: the conscious, creative mind connected to Source, and the subconscious which is a record-playback device programmed by developmental experiences. While we believe and perceive we are running our lives with our conscious mind, neuroscience now reveals that more than 90% of our behaviors are controlled by our programmed subconscious mind. Most of the thoughts and actions we assume are “our own,” are really the “invisible” and largely unquestioned thoughts and beliefs of others (accepted by us). So, constant effort with full awareness is essential to improve the karma.

We should not do what we like but do what is right. The analysis of desires based karma can broadly be done in two type viz. Sreyas and Preyas, as follows.

Types of the Karma. (Ref. Book, “Sreyas – Preyas” Published by: Swami Vivekananda Yoga Prakashana)

In the journey of life we often find ourselves standing at the junction of two paths, the good and pleasant [Sreyas and Preyas]. The quality of our life depends upon what we chose between the two. We need to exercise this choice in our day to day life until we reach moksha, the ultimate Freedom. Choice has to be made between good and pleasant. What appears pleasant in the beginning may not be good and vice versa.

Preyas is pleasant, which is attractive, tempting. Sreyas is good, which serves our highest purpose. That which is wholesome may not appear desirable in the beginning. Preyas is opposite of Sreyas. Preyas may look very nice in the beginning but may bring misery later.

Preyas seems to make us happy temporarily but later on causes misery. To understand, comprehend this truth requires some space, patience, some leisurely time to contemplate.

Men rush to objects like moths rush to the fatal attraction of the flame and destroy themselves. Objects first attract, bind and then destroy- may not be immediately like a flame destroys a moth but gradually. Indulgence is like slow death. Take the example of drug addicts. Initially one feels ecstatic but slowly when the person is hooked, he encounters untold misery till he is extinct.

Beware! What appears beautiful may not be so in reality! There are so many attractions in this world like power, position etc. Attractive objects give us some pleasure temporarily then trap us. We get trapped like an addict. The drug gets into the chemistry of the body making a person helpless. A weak mind opts for Preyas. Most of the people opt for Preyas and sometimes in the garb of Shreyas.

If one opts for spiritual knowledge for material benefits then even that comes under the category of Preyas.  All the sins in this world are committed due to attraction, Preyas. When one is possessed by lust, anger and greed then it is for sure that he had been following Preyas. Kama (lust), krodha (anger), dwesha (jealousy), these three vices is gateway to hell.  If there is something that pleases your ego then it is Preyas, not Sreyas.

Sreyas may not look so attractive in the beginning but later on it shows you are Sacchidananda. In the beginning it is difficult. It involves a lot of tapas, control of sense-organs. A person who advises us not to be the slave of senses may look like an enemy, though he may be our own teacher. Shreyas and Preyas sometimes come mixed up and may be difficult to separate one from the other. Preyas may come in the garb of Shreyas making us happy temporarily but real Shreyas is that which gives us everlasting happiness. People who give license to our fancies may appear very desirable but they are not. A person needs to see clearly what is proper and what is improper. Otherwise one has to suffer later on.

It is not only human beings who seek pleasure, all the creatures on this earth do. Even animals are pulled by the forces of ahara, nidra, bhaya and maithuna. Food, Sleep, Fear and Sex these are the basic urges both in human beings and animals alike. Our thirst does not get quenched by satisfying these desires. It increases more and more. It is an unquenchable thirst. A person following the path of Shreyas sees through and through this. Not that he develops a negative attitude towards the objects but he sees their limitation.  

Preyas:  Pleasant, Attractive, Tempting, May look very nice in the beginning but bring miseries later. Attractive objects give us pleasure temporarily and displeasure in the long run. Anything which pleases person’s ego may be Preyas.

Sreyas: Good, Serves our highest purpose, it may not appear desirable in the beginning. May not appear so attractive in the beginning but in the long run it will realize our real welfare. It involves lot of efforts and perseverance.

Types of desires (Needs)

(Ref. McLeod, S. A. (2007). Maslow's Hierarchy of Needs - Simply Psychology. Retrieved from http://www.simplypsychology.org/maslow.html.)

Maslow stated that people are motivated to achieve certain needs. When one need is fulfilled a person seeks to full fill the next one, and so on. 'It is quite true that man lives by bread alone — when there is no bread. But what happens to man’s desires when there is plenty of bread and when his belly is chronically filled? At once other (and “higher”) needs emerge and these, rather than physiological hungers, dominate the organism. And when these in turn are satisfied, again new (and still “higher”) needs emerge and so on. This is what we mean by saying that the basic human needs are organized into a hierarchy of relative prepotency'.

Expanded model.  It is important to note that Maslow's five stage model has been expanded to include cognitive and aesthetic needs (Maslow, 1970a) and later transcendence needs (Maslow, 1970b).

1. Biological and Physiological needs - air, food, drink, shelter, warmth, sex, sleep, etc.

2. Safety needs - protection from elements, security, order, law, limits, stability, etc.

3. Social Needs - Belongingness and Love, - work group, family, affection, relationships, etc.

4. Esteem needs - self-esteem, achievement, mastery, independence, status, dominance, prestige, managerial responsibility, etc.

5. Cognitive needs - knowledge, meaning, etc.

6. Aesthetic needs - appreciation and search for beauty, balance, form, etc.

7. Self-Actualization needs - realizing personal potential, self-fulfillment, seeking personal growth and peak experiences.

8. Transcendence needs - helping others to achieve self-actualization.

The growth of self-actualization (Maslow, 1962) refers to the need for personal growth that is present throughout a person’s life.  For Maslow, a person is always “becoming” and never remains static in these terms.  In self-actualization a person comes to find a meaning to life that is important to them.

Maslow offers the following description of self- actualization: 'It refers to the person’s desire for self-fulfillment, namely, to the tendency for him to become actualized in what he is potentially. The specific form that these needs will take course varies greatly from person to person. In one individual it may take the form of the desire to be an ideal mother, in another it may be expressed athletically, and in still another it may be expressed in painting pictures or in inventions'. Maslow identified 15 characteristics of a self-actualized person. 

Characteristics of self-actualizers:

1. They perceive reality efficiently and can tolerate uncertainty;

2. Accept themselves and others for what they are;

3. Spontaneous in thought and action;

4. Problem-centered (not self-centered);

5. Unusual sense of humor;

6. Able to look at life objectively;

7. Highly creative;

8. Resistant to enculturation, but not purposely unconventional;

9. Concerned for the welfare of humanity;

10. Capable of deep appreciation of basic life-experience;

11. Establish deep satisfying interpersonal relationships with a few people;

12. Peak experiences;

13. Need for privacy;

14. Democratic attitudes;

15. Strong moral/ethical standards.

Behavior leading to self-actualization:

(a) Experiencing life like a child, with full absorption and concentration;

(b) Trying new things instead of sticking to safe paths;

(c) Listening to your own feelings in evaluating experiences instead of the voice of tradition, authority or the majority;

(d) Avoiding pretense ('game playing') and being honest;

(e) Being prepared to be unpopular if your views do not coincide with those of the majority;

(f) Taking responsibility and working hard;

(g) Trying to identify your defenses and having the courage to give them up.

Although we are all, theoretically, capable of self-actualizing, most of us will not do so, or only to a limited degree. Maslow (1970) estimated that only two percent of people will reach the state of self-actualization.

Holy Gita.

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Chapter 3, verses 39, 40 and 41.

O Son of Kunti (Arjuna)! Constant enemy of wise men is the un-abatable flame of desire, by which wisdom is concealed. 3/39.

The senses, mind, and intellect are said to be desire's formidable stronghold; through these, desire deludes the embodied soul by eclipsing its wisdom. Therefore, O Best of the Bharata Dynasty (Arjuna) first discipline the senses then destroy desire, the sinful annihilator of wisdom and Self-realization.  3 /40-41.

In contrast to Maslow Gita prescribes self-control in a different manner

The self-controlled person, moving among objects, with his senses free from attachment and malevolence and brought under his own control, attains tranquility.

~ Bhagavad Gita 2/64.

Three Kinds of desires can form the basis of Karma.

Satwik (सात्विक), Rajasik (राजसिक) and Tamasik (तामसिक) desires may result in Satwik, Rajasik and Tamasik karma respectively.

According to the ways of life chosen by a person, his karma can be classified into three kinds.

The satvik karma, which is without attachment, selfless and for the benefit of others.

The rajasik karma, which is selfish where the focus is on gains for oneself.

The tamasik karma, which is undertaken without heed to consequences, and is supremely selfish and savage.

The Discipline of Unattached Action

According to the scriptures, the discipline of unattached action (निष्काम कर्म) can lead to salvation of the soul. So they recommend that one should remain detached while carrying out his duties in life. As Lord Krishna said in the Bhagavad Gita: "To the man thinking about the objects (of the senses) creates attachment towards them; from attachment comes longing; and from longing crops up the anger. From anger comes delusion; and from delusion loss of memory; from loss of memory, the ruin of discrimination; and on the ruin of discrimination, he perishes".

How can one be designed to have natural inclination of Satwik desires? Or inbuilt tendency to practice un-attached actions which Holy Gita terms as Nishkam Karmayoga (निष्काम कर्मयोग)?

Good things happen to Good people.

"बहुत सुकृताची जोडी म्हणुनी विठ्ठली आवडी"

You would develop liking for ‘good’ if you have acted for benevolence cause in the past. Your desires have origin in your past behavior, says the doctrine of saints. All those who wish to have good desires should resolve to practice benevolence in their daily life routine.

'Social Service' i.e. Benevolence – Why for everyone’?

This booklet is a compilation of articles written by Swami Vijnananand - The first thinker of 'New Way' philosophy. (Free down load available at Manashakti web site - www.manashakti.org) These articles were then published in Free Press Bulletin (India) during 1969-70. The booklet delineates rationally the point of 'social service' in the real sense of the term. Such a social service i.e. Benevolence is the inner requirement of a person, being the need of soul; which ultimately helps to keep the 'mind in peace' and lead tension-free life. Whatever be the category or profession - right from highest authority, officer, executive, rich, ambitious to ordinary worker, even sick, ailing, or student or say - atheist, believer, religious,-  'social service', if adopted as a 'way of life' by understanding its rationale, it will lead to the eternal benefit of individual and society.

By natural inclination we are selfish, self-centered. The Tamasik, Rajasik desires are inherently active. Deliberate nurturing efforts are required to develop liking for Satwik desire based karma. Gita recommended status of ‘the self-controlled person’ which is possible only on strong belief based hard efforts. Here; after putting in whole hearted efforts, the prayer comes to help.

Most of the religions have accepted the light as a medium of prayer. ‘Manashakti’ seekers also perform Flame Meditation which is normally scheduled at 7-30 p.m. with prayer followed by 12 minutes flame concentration. The prayer written by Swami Vijnananand includes words which are as follows:

“O Light, you end darkness. You are the Sun. You define the day. You create the morning glow. May your revitalizing form make me pure outside and inside. May my vices vanish into the dark! May I get rid of arrogance and ignorance! Give me the strength to cooperate. May this awakening in our surroundings have divine desires”!

Critical self-introspection, acceptance of own faults and be ready to willingly suffer the unpleasant consequence of own karma is the essence to make a progress in our life. Our noble desires only can fetch us noble reward. Swami Vijnananand not only preached the importance of self-purification but practiced this concept in his life till the last moment. His desire of highest self-purification is reflected in the prayer he has written on the opening page of all the books he wrote.

“Pardon me not, God,

Punish me for every fault,

For a single unjust pardon,

Will liquidate almighty Lord”!

 हरी ओम तत्सत ब्रम्हार्पणमस्तु I I 

 Vijay R. Joshi.