Objects in the outside world form impressions on our mind thus affecting us; what should we do in such situations?

Question: Objects in the outside world form impressions on our mind thus affecting us; what should we do in such situations?

Answer:

Do not value, do not give so much importance to the impressions. When we seem to like something, when it appears pleasing or likable to us, then there is desire to acquire it. Even on forming such an impression the inner sentiments must be such that this thing is not mine. Instead of giving importance to the impressions made by the object, value the truth. By considering the impressions as significant, you lose sight of the real fact. From today onwards have a firm resolve that I will no longer accept the impressions, rather I will only accept the truth. Impressions are formed sometimes, not all the time; but when you consider these to be permanent then that is a mistake. In truth, you are not the body. The body that you had in childhood, it is not there anymore, but you are the same. Therefore please have mercy, and kindly do not give any importance to the impressions. One should only be influenced and affected by the Truth. If an impression of the untruth is formed, then it should not be given any importance. The truth is that we are not the body and the body is not ours.

On the path of liberation, on turning towards God, neither the gross, nor the subtle nor the causal body is of any aid. The body is of use to the family, to the society, to the world. It is of no use to us at all. Therefore engage this body, keep it busy in the service of the family, society and the world at large; this is an extremely important and an invaluable point. Accept this point, then you will be ever happy. It is nothing but a plain misconception that with this body we will benefit, that we will gain.

Neither the gross, nor the subtle, nor the causal body will be of any use to us. By understanding this point, one can benefit immensely. The gross body engages in actions (kriya). The subtle body, thinks and reflects (chintan). The causal body fixates on constancy, steadiness (sthirtaa) and samaadhi (deep meditation, a state of trance). Actions, thinking/reflecting , constancy-fixity, deep meditative trance all these are not for you. Do not place reliance on these. Fundamentally what is useful to you is non-entertainment of any thoughts. In the scriptures, `Samaadhi' (deep meditative trance) has been highly glorified, but that too will not be of any use to you. Neither actions, nor thinking/reflecting , nor constancy-fixity nor `samaadhi' will be of use to you. Similarly concentration, Pranayama (breath control), and awakening of Kundalini etc. are all of no use to you. These are all products of Nature (Prakriti), whereas you are a part (ansh) of Paramatman (God). They are not of the same class as you. You are separate from all these. Your oneness is with Paramatma (God). Whether you believe in monism (Advaita) or dualism (Dvaita), whether you follow the Yoga of Knowledge (Jnana) or devotion (Bhakti), minimally at least accept that which has no relationship with this body, is of no use to you (self).

If this world leaves an impression on you, then do not be concerned about it, simply do not accept it, then it will go away. By giving importance to the impressions of the world, you are depriving yourself of great benefits. Therefore if impressions are formed, let them be, but in your mind understand them to be unreal. Unreal objects can only leave unreal (false) impressions, how can they be real? When someone cheats you off your money, his talks appears true to you, you become enchanted by him and then only you get trapped in being cheated. Similarly letting worldly impressions fall you is absolutely letting yourself be cheated. It is stupidity.

One very important point is that the impressions are made on the body-senses- mind-intellect, not on you (self). Objects can affect other objects which are of a similar type; thus impression is never formed on the self, which is of a different class altogether. This body, this world is inert, whereas you the self, is sentient. How can inert affect the sentient? Inert can only impress upon the inert (body). This is the absolute truth. Understand this point right now then at this very minute all work will be complete! It is due to the eyes that impressions of sight are perceived. It is due to the ears that the impressions of sounds are heard. The significant point is that the objects of a similar type affect each other. Hence, whatever impressions occur, do not consider it real. The essence of the self is not affected by anything. It is entirely untouched, untainted - "Asango hyaayam purushah" (Brhad. Up. 4/3/15).

If mind-intellect is affected, let them be affected. Mind-intellect are not ours. These have the same constituents as the objects that make an impression on them.

What I want should happen – is `Kaam' or Kaamna (desire).

sri-bhagavan uvaca
kaama esa krodha esa, rajo-guna-samudbhav ah
mahaasano mahaa-paapma, viddhy enam iha vairinam

The Blessed Lord said: "Born of mode of passion (Rajas), this desire in other words this desire (kaamna) itself is the cause of sin. This desire (kaamna) itself is reason for the anger, insatiable, all devouring and most sinful. Know this to be the enemy here.

Comment

What I want should happen – is `Kaam' or Kaamna (desire). When any action, object or a person gives pleasure or one wishes to draw pleasure from them, it is `Kaam' (Desire). In this one desire 'Kaam' itself many faults, offenses and sins are hidden. As long as a person has desires 'Kaam' within, he can never be entirely free of faults and sins. Without the desire 'Kaamna' there is no other reason for committing sin. It means that neither God makes the person commit sin, nor are sins committed due to his past action 'karmas' (Karmic package from previous lives or Prarabhda), nor time is a factor, nor a situation, nor Kali-yuga (Iron age) causes one to sin. It is the man himself under the sway and impelled by desires 'kaamna' commits sins.

Why should we study the sacred scripture ?

An old farmer lived on his farm in the mountains with his young grandson. Each morning he got up early, sat at the kitchen table, and read His Bhagavad-gita. His grandson wanted to be just like his grandfather, so tried to emulate him in every way he could.
One day the grandson asked, “Grandpa, I try to read the Bhagavad-gita just like you do, but I don’t understand most of it, and whatever I do understand I forget as soon as I close the book. So what good is it doing me to read the Bhagavad-gita?”

The grandfather, who was putting coal on the fire, quietly turned and said, “Take this coal basket down to the river and bring me back a basket of water.”The boy did as he was told, but the water leaked out before he could get the basket home.

The grandfather laughed and said, “You will have to move a little faster next time,” and he sent the boy back to the river to try again. This time the boy ran faster, but again the basket emptied before he was able to return home. Out of breath, he told his grandfather that it was impossible to carry water in a basket, and he went to get the bucket. But the old man said, “I don’t want a bucket of water; I want a basket of water. You are just not trying hard enough.” He stepped out the door to watch the boy try for the third time.

At this point the boy knew what he was trying to accomplish was impossible, so he decided to show his grandfather that even if he ran as fast as he could, the water would leak out before he got back to the house.

The boy dipped the basket into river and ran as hard as he could. When he reached his grandfather the basket was empty. He gasped, “See grandpa? It is useless !”

“So you think it is useless?” the old man asked. “Then look at the basket.” The boy looked and saw for the first time that the basket was different. It had been washed clean of the dirty coal stains and was now clean inside and out.


What is the moral of this event ?

The grandfather replied :


01) “Grandson, that is what happens when you read the Bhagavad-gita.

02) You might not understand or remember everything you read, but the words will change you inside and out.

03) That is the work of Lord Krishna in our lives.”


How can we apply this in our own lives ?

01) We should cultivate the required inquisitiveness, like the boy in this story, to know the things and also sincerely strive for it.

02) To understand the things in the right perspective and to progress in our devotional life, we must be submissive to our own authorities – just like the grandson was submissive and followed exactly as the grandfather has instructed him although he was not convinced to get a basket of water. That submissiveness alone has brought him the right realization in the last.

03) Like the grandfather, we need to be regular in our spiritual practices like chanting and reading the scriptures etc – on daily basis.

04) We must have genuine appreciation for the sincere questions that neophytes ask us.

05) We must have genuine sympathy for the ignorance of the neophyte devotees.

06) We must strive our best to answer all their genuine questions as simply as possible and in the language in which they can understand – just like the grandfather did in this story.

07) We need to recognize and openly acknowledge that whatever good that happens, it is nothing but the causeless mercy of Krishna in our life – as was recognized by the grandfather in this story.

08) Sincerely pass on all the credit to our own Guru and Krishna for all Their blessings and mercy – as was done by the grandfather in this story.

My humble request to you, please !

Dear Prabhu Jee/Maathaa Jee,


Hare Krishna !


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Also, share these wonderful stores with little children so that it would have deep impact on them all through their lives.

We Should Not Blame God for Our Mistake

God has created us in such a way that do not ever have to fall into this material world. Our real nature is to always happily remain in the service of God. Our defect is that instead of remaining our natural God-created selves we sometimes foolish try to defy God's preeminence, positioning ourselves as God instead. God does not send us here to this material world. We sometimes send ourselves here out of a foolish desire to live in a world where we can be God.

Another defect we have is that instead of owning up to our mistake we sometimes try to blame God for our mistake of defying Him. Can the criminal blame the government for his becoming a criminal? No. It is his fault. When the police come to arrest him, can he claim that he is not guilty, that they should arrest the government for his crimes instead of arresting him? Such a thing would be ludicrous. So why are we so foolishly trying to pin the blame on God for our own nonsense? This is not very appropriate.

We can be happy even in this world, if we will always remember the Lord. He is giving us all facility to do so. Those who are actually intelligent take advantage of the instructions contained in the Bhagavad-gita and mold their lives in such a way that they can always, at every second, remember their beloved Lord, Sri Krishna and thus taste the sweetest happiness at every minute.

Sankarshan Das Adhikari