Desires Determine the Destination.
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“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.
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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).
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)
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.
.
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.
