Apeksa Binds And Upeksa Liberates A Person

“One may be a scholar well-versed
in all scriptures, Epics and Vedanta; 
One may be an Emperor revelling 
in lovely palaces with deep attachment; 
One may be a conqueror of the world 
having vanquished his enemies in the battle-field 
One may be an unfortunate servant of 
the goddess of poverty, undergoing great
suffering due to her ‘merciful look’; 
If one is lacking in devotion, he is useless for anything.
A servant, who is an embodiment of devotion
is holier than a great Emperor lacking in devotion. 
What more can I explain Oh! Men of noble qualities?” 
(Telugu poem)

Embodiments of Sacred Atma! 

The sky above the heads of all people is only one. The earth below the feet of all the people is only one. The air breathed by all human beings is one. All the human beings inhabiting the world belong to one caste only. Similarly, the Atma tattva in every individual is also one. Then, why do human beings indulge in cruel acts against their fellow-human beings? Why all this hatred and jealousy? Is it for consigning the invaluable human nature to dust? It is true that one day or the other, the human body will perish and get consigned to the earth. However, as long as one lives on this earth, one must be good, speak good, do good and live a worthy life and finally leave this world. That is the purpose for which the human birth is given. Every one has to realise this truth. A human being will normally be bound by the world order. However, a Sadhaka (spiritual aspirant) has to rise above this level and submit himself to the truth and Sadguru. It is only when one transcends the level of worldly compulsions, removes the layers of ego and makes a search in the shelf of Antahkarana (inner instrument) one will attain Atmananda (Atmic bliss). Fear, anxiety and such other distortions of human behaviour are the result of external influences. But, man is essentially the Embodiment of truth, which is eternal in nature. He is like the pure gold which underwent several purificatory processes of melting in fire, cutting, hammering etc. It looks as though the pure gold is reasoning with the goldsmith saying “Oh! Goldsmith! you are putting me to lot of troubles like putting me in the fire, melting and cutting and hammering etc. O.K. I am happy to undergo all these troubles. But, the more I undergo this ordeal, the purer I become. The impurities in me are being removed by undergoing these processes. I am becoming more and more lustrous and brilliant. Ultimately, I am getting transformed into pure gold. In the process, however, the dust and impurities are affecting your eyes and you suffer. That is the fruit of your labour and this is the reward I get for undergoing all these troubles.”

For whatever activity is to be undertaken in this world, even a small work, one must possess the authority to perform that task. Lord Krishna had emphasized the same thing in Bhagavat Gita. “May you acquire deservedness in the first instance”, declared Lord Krishna. Supposing a bridge is to be built across a river. The person undertaking the construction of that bridge must be technically qualified and an expert in such works. He must be an Engineering graduate. Supposing you wish to file a suit in a court of law and get justice, you must engage a Lawyer who is an expert in the field. Similarly, to treat a patient suffering from disease one must be a qualified and experienced Doctor. Thus, whether it is construction of a bridge or arguing a case in a court of law or treating a patient, one must possess the qualification of “deservedness” in the concerned field. Thus, when such a “deservedness” is a must even in the worldly matters, one can imagine how much more important it is in the field of "Vaidika karmanusthana" (performance of the karmas ordained by the Vedas).

It is common knowledge that people undertake such activities like snana (bath), sandhya (offering oblations three times a day at dawn, noon and dusk), tapas (penance), applying vibhuti and observing austerities like abstaining from food and sustaining the body merely by breathing or eating leaves, roots and tubers etc., in the name of Vaidika karmanusthana. But, this is not the correct meaning. By abstaining from certain worldly objects and performing certain austerities at the physical level, can one claim to have performed Vaidika karmanusthana? Can one develop self-control and self-confidence by such acts? Let us analyse the point in more detail. Taking a bath daily is considered to be one of the items of anusthana. But, the fish constantly lives in the water itself. Can we say it has performed the anusthana of bath? The serpent constantly breathes and survives by taking air as food. Does it mean it is performing anusthana? The rats live in holes by the side of the hills. Can we say they are doing tapas? The goats eat leaves and survive on the leafy food alone. Can we say they are doing anusthana? The dog happily rolls over in the dust and smears dust all over its body. Simply because it has applied dust all over its body, can we say it is doing anusthana? Not by any stretch of imagination. It is not enough if simply the word "Vaidika karmanusthana" is uttered. The real meaning of the word lies in purifying the mind, speech and body and achieving Trikarana Suddhi  (unity of thought, word and deed). That is real Vaidika karmanusthana. The sacrificial rites like yajnas and yagas are performed only to attain such a Trikarana Suddhi. It is a commonly held misconception that the yajnas and yagas are performed simply to acquire wealth and worldly objects or for enjoying happiness and comforts or for attaining svarga (heaven). This is not true. The underlying meaning in performing these sacred rites is to pray for the welfare of the people of the entire world, in keeping with the Vedic prayer "Lokah Samasthah Sukhino Bhavantu" (May all the people in the world be happy!).

There is a word "Bhutabali" commonly used in yajnas and yagas. The word "bali" is generally translated into English as “sacrifice”, meaning slaughtering of animals. This is totally a distorted meaning. The real meaning of the word is “a tax” to be paid. Generally, we pay to the Municipality or Panchayat certain taxes like house tax, water tax, drainage cess etc. We also pay certain amount to certain departments of the government like Electricity, Telecommunications etc., for the services rendered by them. In order that the sewerage generated in our houses is taken to a distant place and treated properly and for providing certain services like roads, electricity, water supply, sanitation etc., we pay certain amount as tax to the government. Similarly, in order that the restlessness, ignorance and sorrow we are engulfed in is removed and peace and happiness that is eluding us is provided, we have to pay certain tax to the Panchabhutas (five elements). This is called "Bhutabali", that is, the tax in the shape of Tyaga (sacrifice) payable to the Panchabhutas during yajnas and yagas.

How do we cultivate this spirit of sacrifice, purity of consciousness and Atmic bliss? A small example. It is a common sight to see some guards standing at the entrance to big mansions or the residences of high officials. It is only after we obtain permission from them, we can enter these houses. How are we to win over these guards? Either by making friendship with them or by wielding more power than these guards. Similarly, there are two guards by name “Sama” and "Dama" standing at the entrance to the mansion of Antaratma (Inner self). "Sama" means control of the inner senses and "Dama" means control of the outer or external senses. It is only when we are able to win over these two guards, we will be able to enter the mansion of Antaratma and revel in Atmic bliss. Therefore, one has to strive to gain control over these inner and outer senses.

The first step in this Sadhana is to control the outer or external senses. The mind plays an important role in this context. The nature of the mind is to run after forbidden things. The mind desires to enjoy everything that it sees or comes across. Instead of allowing the mind to run after worldly objects freely, we must hand over charge to the intellect to inquire into the aspects of good or bad; desirability or otherwise and eternal or evanescent, with its faculty of reasoning and discrimination. The mind is simply blind. By following such a blind mind, we may fall in a ditch. Therefore, it is necessary to enquire into the good and bad of the resolve made by the mind, with the help of the discriminatory intellect.

The mind is like the steering wheel of a car. Sitting in the car and by turning the steering wheel this side and that side, the tyres which are outside the body of the car will be running as per our requirements. I have already told you that the mind performs double action. It plays a dual role –– good as well as bad. The mind is also like a camera lens. When you turn the lens towards good objects or scenes, the picture of those objects or scenes will be recorded in the camera. Similarly, the bad objects or scenes. Unfortunately today, people desire to have the vision of God, but turn the lens of their mind towards the worldly objects. When the picture of the world comes out finally, they are disappointed that they did not get the desired object. 

“Sowing the seeds of poison, 
you wish to reap tasty fruits; 
unable to eat the bitter fruits, 
you shift the blame on God and argue.” 
(Telugu poem)

Hence, a certain amount of effort is required on the part of a Sadhaka to achieve that which he has wished for. It is very essential to put in proper effort to achieve something.

In this context, you must familiarise yourself with two words, namely Apeksa (fascination for worldly objects) and Upeksa (disinterestedness). Apeksa is the quality of the mind, whereas Upeksa is that of the intellect. Apeksa is full of desire for worldly objects, whereas Upeksa is desirelessness arising out of enjoying divine bliss. Apeksa becomes a bondage for human being, whereas Upeksa liberates him. Apeksa pulls you down whereas Upeksa elevates you to a higher state of consciousness. Apeksa is like a Sorakaya (bottle gourd), full of water substance. It will be heavy. When it is put in water, it sinks. The same gourd when the water in it is dried up, will float on water. Similarly, the Vasanas we develop drown us in the waters of Samsara. We have, therefore, to strive to keep our mind free from the ever-increasing desires and divert our mind in the contemplation of God.

A small example. Man, by birth has two legs only. As he grows up, gradually he develops attachment to sense objects and entangles himself in Samsara, adding two more legs to himself. With the result, he becomes a four-legged animal. Not being satisfied, he wishes to have a son or a daughter. Soon, with the birth of a child, he has six legs like a crab. If he has only one son or daughter, he again wishes to have another. With the birth of the second child, he develops eight legs like the spider. In course of time, as the desires of man multiply without any limit, he develops legs through out his body and becomes a millipede with a number of legs. Thus, a man living on two legs degenerates himself into an animal and an insect finally. What is the reason for this great fall? His own desires. For all the beastly acts, mutual differences, jealousy and hatred, it is the desires of a human being that are responsible. His own Vasanas are responsible. Hence, one has to strive to remove Vasanas and desires in him that would turn him into an animal or an insect and develop qualities that would take him nearer to God.

A person who undertakes this Sadhana is called a “Daksa” (a competent person). Even in our worldly matters, we often refer to this “Daksata” (capability or competence). We say “I must be capable to achieve this task”, meaning that we must acquire the competence to perform the task. There is also a person by name Daksa in the Indian Mythology. He performed a Yajna, which became famous as “Daksa yajna.” He had a daughter by name “Satidevi.” The name “Satidevi” denotes Brahmajnana. She married Lord Siva. Because of his daughter Satidevi (Brahmajnana), he could establish close relationship with Lord Siva. Thus, when we acquire Brahmajnana, we become a Daksa (competent) to establish close relationship with Divinity. Instead of acquiring this Brahmajnana, if we develop Ajnana (ignorance) and bad qualities, we move away from Divinity. In fact, Daksa could establish close relationship with Lord Easwara only because of his daughter Satidevi, who represents Brahmajnana. He could establish atmic relationship with Lord Easwara. It is therefore necessary that if we really wish to establish close relationship with God, we must join the company of elders who are mature in wisdom, listen to their teachings, understand the nature of Brahmajnana to a certain extent and put it into practice through Anusthana. This is the Sadhana required for controlling the mind.

By its very nature, the mind has its oddities. Its actions are whimsical. Hence, first and foremost the monkey mind needs to be controlled and diverted to the right path. For this, it must be made to experience the Divine Presence every now and then. In accordance with the saying “Manayeva manusyanam karanam bandha moksayoh”, the mind is responsible either for bondage or for liberation. When the mind is turned towards God, it will help attain liberation. On the other hand, when it is turned towards Prakrti (nature), it will bind you to the nature. All that we experience in the objective world are the reflections of the mind. If there is no mind, there can be no world at all! The entire world is dependent on the mind. When we are in deep sleep, the mind becomes extinct and therefore the world does not exist. Instead of loosing the mind in a state of deep sleep, it is better to attain a state of mergence of the mind in Paramatma. In such a state, one can experience Nityananda (Eternal bliss).

Embodiments of Divine Atma! Whatever may be the nature of the mind, even while performing our normal duties if we can develop a conviction that the entire world, nay, the entire universe is a manifestation of the cosmic person and all the karmas that we perform are for the pleasure of God, it is possible that the mind can be dissolved. Let the mind run after any object or person, if we can develop a feeling that all are Embodiments of the Divine Atma, our mind will become pure and sacred. When our mind is filled with pure love, a sort of divine and sacred nature develops in us. But when the mind is deluded, it makes the human being a beast. The delusion comes when the mind is associated with the desires of the senses. Identification with the senses and enjoying carnal pleasures is not something great. Even the animals, birds and beasts do that. Having obtained the sacred and invaluable human birth, if people behave in the same way the birds and beasts do, then what is their greatness? The animals, birds and beasts are completely under the control of the mind, whereas a human being is capable of bringing the mind under his control. Whoever has not done so, is a human being in form only. So far as behaviour is concerned, he can be equated to a beast.

We must become a master of the house, but not a mere servant in the house. The servants know only about the external objects in the house. It is only the master who is aware of the valuables kept safely in the steel stone box. These days, we are looking at the external objects in the house of this human body, but we are unable to recognise the priceless jewel contained in the inner recesses of the heart and the inner consciousness. Hence, we are all mere servants, not the masters. It is said “Pasyatiti pasuh.” It means, that which has external or outward vision is a pasu (animal). He who has inner vision is Pasupati (Lord Easwara). The inner meaning of the yajna we are performing today is to control this external or outward vision, purify the consciousness and lead us to atmic bliss.

Embodiments of Divine Atma! some day or the other, this precious human life has to be consigned to the earth. Before it happens, it is the duty of every human being to realise the purpose of this human birth. Man has to purify his nature and realise the fact that he had attained this human birth only for the purpose of manifesting his innate divinity and not for enjoying sensual pleasures. Several kings and great emperors ruled this world. But, where are they today? All of them have left this world. It is only the good or bad deeds performed by them that last forever. Having attained the human birth and living in this world as human beings, it is our duty to take lasting fame along with us at the time of leaving this world. The mind has to be diverted to undertake sacred activities. In order that it may not engage itself in evil deeds, it has to be trained to cultivate love for God. When this is done, mind would really become helpful to us in our Sadhana. There is no greater power than selfless love in spiritual Sadhana. By cultivating such self-less love for God, gradually we can develop Sama (control of the external senses) and Dama (control of the inner senses) and move about freely in the Atmic Kingdom.