Tantric Gems - 001


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The key themes of the discourse 'The Science of Action' are:

direct and indirect will
desire (vasana)
action and reaction
karma and karma'shaya
reactive momenta (samskaras)
pleasure and pain
motor and sensory organs
vital energy
perception

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The Science of Action

What is action? The relative change of position or place of an object is what is called action. When an object is transferred from one place to another or when an object acquires a new position temporarily disregarding its former position, we call it an action. When an overweight man by dint of some physical exercise becomes reduced in both size and weight, we call that also an action because now in his reduced state he cannot occupy the same space as he did in his previous form.

The original form or primary stage of an action is will. This is the reason why will is called the primary action. All other actions are dependent on this primary action or will.

Apparently one may think that the beating of the heart, a sound sleep, etc do not depend upon the will, but this sort of thinking is not supported by reason, that is, even in these actions will plays a dominant role. The process of respiration, sleep, waking up, etc, depends completely on will-power. In the mundane sphere there are also some actions which are dependent on the will-power of individuals and again there are some other actions which depend on the Cosmic Will. For instance, humans move according to their individual will but the wind blows according to the Cosmic Will. A major portion of the activities which humans perform supposedly by their own will are actually performed by the direct will force of the Cosmic Will.

Conversely, some actions are performed by indirect will, such as the beating of the heart, in which the direct will of the human being may not be active but indirect will is certainly active. When the indirect will does not function, it should be understood that the individual Sam'ska'ras (reactions in potentiality) of that person are fully exhausted. In that condition, the person concerned will die and that death will be termed "Maha'mrtyu" or "final glorious death." When a person dies by suicide, he or she may not have a direct will to survive, but their indirect will remans partially active, sustained by the desire to be free of the untold sorrows, miseries and humiliations of this life. Within, he or she cherishes all indirect desires to acquire a new, dignified life in another world after death.

What is this will to survive besides being an indirect will? When a person feels insulted due to some reason, their will works indirectly behind this feeling of humiliation. Their will force did something in the past as a result of which they must undergo the present humiliation.

Behind the creation of this universe, the Macrocosmic Will is ever active. This Supreme Will of the Cosmic Consciousness (Parama Purus'a in Sanskrit) is termed Shambhuliunga in the language of philosophy.

When a person does some action independently, that is called "Pratyayamu'laka Karma" (action born of independent will). Suppose you desired to go to Calcutta and then you went to Calcutta - this is "Pratyayamu'laka Karma" because to go or not to go to Calcutta depended entirely on your will. But in an action where you have no freedom, when you are under the pressure of circumstances so that you have to work mechanically, that type of action is called "Sam'ska'ramu'laka Karma." In the case of Sam'ska'ramu'laka Karma, although one's direct will does not work, one's indirect will force is subtly active.

The consequence or the reaction of what the person did according to one's expressed direct will is converted into their indirect will today and for the experience of reaction, one's indirect will forces a person to do the work mechanically. That is, your previous action created a particular situation in the universe and now in order to restore normalcy you are compelled to act. In an action of this nature, individuals have no free will. You are then only a slave to the dictates of your indirect will.

Suppose a person committed a theft. While stealing, the independent will of that person worked and now that will ultimately results in actual theft. As long as the reaction is not expressed, their independent will which was responsible for the original action gives rise to a remains in seed form, converted into reactive momenta. The moment the indirect will gets a congenial environment, the person will either be arrested by the police or they will undergo some punishment or humiliation and thus they will have to reap the consequences of their actions.

In the same way, good reactions of good actions are also, experienced by individuals. Until one's Sam'ska'ras (reactive momenta or potential reactions due to past actions) are totally exhausted, one will either have a blessed life due to one's virtuous deeds or one will be called a sinner due to one's wicked deeds. Once all the good and bad reactions are undergone, they are beyond the bondage of vice and virtue.

All actions, whether crude, physical, extroversial or subtle are sure to remain with the individual in the potential form of seeds of reaction. These potential reactions, with the help of indirect will, get expressed in the external world. Suppose you do harm to a person, then the reaction of your action will lie in potential form. At a proper time and environment, you will have to experience the reaction. And again, even if you actually do not harm anyone but you mentally think of doing harm, accordingly the corresponding Sam'ska'ras (reactive momenta) will remain with you. Whatever may be your feelings towards a person, whether good or bad, there is sure to be reaction and that reaction remains in potential form in your subtle mental sphere.

This is the reason why intelligent people look upon this universe with an attitude of equanimity and pray for the welfare of all. "Sarves'am' maungalam' ka'unks'e."  Otherwise they consider people will have to suffer endlessly for their mean-mindedness.

Action is of various types. When the mind, under the domination of Avidya'ma'ya' (centrifugal or extroversive force, from subtle to crude), is tossed by the waves of earthly desires, that is, when the mind wants to associate itself with crude psychic pabulum, it is called "Abhila's'a." When that Abhila's'a (association with crude psychic pabulum) gets firmly rooted it is called a firm resolve (Sam'kalpa) for attaining that psychic pabulum. When the mind functions in collaboration with Pra'n'endriya (vital energy in its intermediary state between the sensory organs and/or motor organs) and the motor organs, then the expression of that "karma" (action) is called 'Krti'.  When the mind is associated with Pra'n'endriya (vital energy in its intermediary state between the sensory organs and/or motor organs) and sensory organs, the mental expansion is called Avadha'na. It should be remembered that Abhila's'a, Krti and Avadha'na are all actions.

Avadha'na (mind associating with vital energy and sensory organs) is again divided into three strata. When the sensory organs adopt certain objects but the mind does not accept them, that mental state is called avadha'na (inadvertence). For example, a student's eyes are fixed on the pages of a book. The student is reading but his or her mind does not assimilate the material. Many students cannot absorb their subject matter due to this sort of inadvertence in study. Again when the mind is associated with the sense organs and it does not have any deep reflection in association with its object, then that special state of Avadha'na is known as a'locana jina'na (sensation). There the word 'a'locana' (sensation) does not mean serious reflection. It is just accommodating something within the mind received by the sensory and/or motor organs (collectively all called the Indriyas). Thirdly, the idea of an object received through deep-rooted sensations assimilated from various sources is called perception. This perception may also be termed as coordinated sensation.

For example, a certain person saw four legs of an animal resembling the trunks of banana trees. A second person saw the trunk of an elephant. A third person saw two large ears which resembled bamboo trays. These are the separate sensations acquired by different people. Now, the totality of the huge legs, trunk and large ears that is produced in the mind give the image of an elephant. This temporary idea of an elephant is what is called perception. When perception becomes meaningful, ie, when a particular name is given in accordance with the nature of things sensed, it is called conception. For instance the perception of an elephant is possible when the legs of a particular shape, the trunk, the ears, etc, producing the image of an elephant becomes a reality. Then it appears that it is also an elephant, that is, an animal that I have seen before. Only then you can say that you have had a conception.

When a person recapitulates the sense data of his or her perception on that person's own mental plate with the help of memory and forms an idea, that idea is called Tattva-Jina'na (past perception recreated in the mind with the help of memory). This knowledge may be of various types.

In the process of meditation, the crude mind merges into the subtle mind and the latter loses its identity in the causal mind. In the return phase, when the subtle and crude minds return to their active states, they perceive something of the causal; but in that perception, there is no scope for organically created earlier perceptions to act. This kind of perception is called experimental knowledge or perfect knowledge. Truly speaking although this fundamental knowledge does not fall within the scope of perception, surely it is also a kind of action.

It was explained earlier that Krti implies the association of the mind with the motor organs and Pra'n'endriya (vital energy), but Avadha'na denotes the association of the mind with the sensory organs and Pra'n'endriya (vital energy). Prior to reaching the stages of Krti and Avadha'na, there will have to be a conversion into determination (Sam'kalpa) of the mind or into desire/volition (Abhila's'a - association with crude psychic pabulum) of the mind. Of the two, Sam'kalpa is the more potential stage as the possibility of success is greater.

What is Sam'kalpa ? When the mind is firmly associated with its objects in a relationship of iron-determination this is called Sam'kalpa.  This vast universe has originated from the "Samkalpa" of the Cosmic Mind. Action always depends on desire. According to the nature of desire, the positive or negative result of an action is determined. Feelings of pain and pleasure occur only in the mental sphere, because the vibrations of the mental feelings are stored there and so there is the possibility of these expressions in the psychic sphere. This is also the reason why the feelings of pain or pleasure arise in relation to our reactive momenta (potential reactions to past actions).

The desires of human beings originate from the sum total of their pain or pleasure. Put in another way, it can be said that desire (Va'sana') is nothing but the total reactive momenta in potential form resulting from positive and negative mental vibrations . A person determines his/her own course of action according to his/her desires (Va'sana). It is desire which puts a bridle around his/her head and drives him/her according to its whims. But the results of such actions do not always conform to one's desire. Ultimately the result of such actions is determined by the person's Pratyayamu'laka Karma (action born of independent will).

Human beings try to acquire objects according to the nature of their desire and keep away from those things which do not conform to their desire. They try to acquire only those articles which they find sweet and delicious. Because of their psychology, human beings do not want to listen to bad news, or see any painful picture. When they are put in a painful situation, they immediately close their eyes. Such behaviour is a good example of how action depends on desire (Va'sana'). That is why it is not at all possible to totally separate action from desire. If desire is compared to an earthen pot then the water inside the pot is comparable to Pratyayamu'laka Karma (action born of independent will).  The water in the pot assumes the form of the pot. It means the action representing the water takes the same form as the desire representing the contents.

However, the process of withdrawing water-like karma (action) from the pot-like desire is termed Sa'dhana' (the process of attaining liberation). The action which has assumed the shape of such a container (desire) is called Karma'shaya.  In accordance with the nature of this Karma'shaya (actions assuming the shape of desire), the course of human life is determined. Karma'shaya gradually wanes due to the reactions caused by the reactive momenta. The acquired Karma'shaya of human beings loses its connection with the sensory organs, motor organs, Pra'n'endriya (vital
energy) and mind, it gets more hindered after a new course of pain and pleasure.  During a prolonged period of unconsciousness or at the time of death, the Karma'shaya (actions assuming the shape of desire), hinders still further.

This Karma'shaya (actions assuming the shape of desire) can be created in one life or in many lives.  Disease, grief and other deep sorrows are, in this regard, merely seen as the reactions of self-created Sam'ska'ras (potential reactions to past actions). After reaping such tremendous reactions as a result of the temporary disconnection of the sensory organs, motor organs, Pra'n'endriya (vital energy) and the mind, a new Karma'shaya is created and as a result, tremendous change takes place in the fortunes of human beings.

In accordance with the Sam'ska'ras (reactive momenta) that are inborn or imposed according to the person's desires, humans have pleasurable or painful experiences or experience both pain and pleasure or do not experience pain and pleasure at all.  If the mind or nerve fibres become relaxed due to congenial vibration resulting from actions, we call that state pleasure and if as a result of the vibration of reaction of the action, the nerve-fibres are pressurised or repressed that is known as the feeling of pain.

Human beings, by nature, long for pleasure and not pain. The vibration of the actions of human beings which gives the mind a pleasurable experience, is called Shukla Karma, (white deeds) and the vibration which creates a sense of pain in the human mind is termed Krs'n'a Karma (black deeds). And the vibration which creates both pleasurable and painful experiences is called Shuklakrs'n'a karma (black and white deeds). Furthermore that which does not create either pleasurable or painful experience is called Ashuklakrs'n'a karma (neither black nor white).

Worldly actions are either Shukla (white) or Krs'n'a (black) or Shuklakrs'n'a (black and white). Only an action or reaction related to sama'dhi (absorption in a spiritual stance), that is spiritual practices (Sa'dhana'), can be called Ashuklakrs'n'a karma (neither black nor white). This is because spiritual actions take one beyond the state of pain and pleasure.

When the vibration of an action remains in 'Va'sana' (desire), then that is known as the seed of reactions. The Sam'ska'ra (reactive momenta) gets destroyed by an actional vibration which is equally powerful and opposite to the original action.

Every living being having a physical body has a mind. The A'tman or soul is the reflecting plate of the mind. Other things also exist as the objects of the A'tman. As long as the vibration of human existence is reflected in the A'tman, human beings are considered alive. Therefore, Videhii mana (bodiless
mind) cannot function at all. The vibration of existence does not arise in the bodiless mind (Videhii mana). The existence of the bodiless mind (Videhii mana) means only Karma'shaya (bundles of Sam'ska'ras or reactive momenta), and this Karma'shaya (mind with reactive momenta only) rests on the spiritual base. This is why the Videhii A'tma (bodiless soul) cannot function as a witness to the action and existence of a Videhii mana (bodiless mind). Only Karma'shaya (ie reactions to actions arising from the shape of desires) then works as a witness in that sense.  Thus it is proper to say: Pratiipam' vipariitam' aincati vija'na'ti iti pratyak."

As a rule, Karma'shaya (reactions to actions arising from the shape of desires)is continually formed until the moment of death. These are exhausted through Sam'ska'ramu'laka (actions caused by reactive momenta in one's next life). Generally Karma'shaya does not get ripened during a person's life unless there is a disconnection of the sensory organs, motor organs, Pra'n'endriya (vital energy) and mind. Thus one will not experience the reactions of actions during this life. Generally a reaction starts to express itself only after the action that caused it has finished.

When the football loses its power to rise up in the air, at that moment it starts falling down. In the same way an action gradually starts to rebound in Va'sana'bha'n'da' (the pot of desires), and from that moment it takes the form of reaction. Because of this, one can see the fruits of reactions of actions of one's life in various fields of activities. Ordinarily, the accumulated results of the actions of one's life get ripened (as potential reactions [compared to the actual actions]) at the time of death as a result of the dissociation of the sensory organs, motor organs, Pra'n'endriya (vital energy) and the mind, and they take the form of reactions in the next life. While the enjoyment of the reaction in the next life is very natural, human beings forget the original action. Since they cannot see the original Karma/action, they blame God for their fate.

Hence we sometimes see that a person who has been doing only virtuous deeds in this life for a long time still suffers as a result of previous sam'ska'ras (reactive momenta or potential reactions to past actions). For the same reason, some people who are engaged in wicked deeds enjoy abundant pleasure. When a person experiences the reactions caused by actions in his or her previous life so that they are not able to see the original action, it is known as "Adras'ta-Vedaniiya Karma", or in short as Adrs't'a (fate).

When mind is temporarily detached from the sensory organs, motor organs and Pra'n'endriya (vital energy) due to suffering from a serious disease, bereavement, fainting, etc, or conversely due to association with a great person so that the Kula-kun'da'linii (latent spiritual force) in awakened, then the Karma'shaya (reactions to actions from desires) ripens and the reactions of one's past life start to express themselves. This kind of karma
(action) is known as Drs't'a Vedaniiya Karma, in which both good and bad deeds as well as, their good and bad results also get expressed in this life. If a liar, a fraud, one who takes bribes, or a corrupt politician happens to reap the consequences of their bad actions in this life, whether they admit it or not, they will have to realise in their mind that they are being punished for their falsehood, fraudulence and political hypocrisy. All these are Dris't'a Vedaniiya Karma.

Likewise people can also enjoy the fruits of their actions in this life. Generally we reap the fruits of our actions as per the deeds of the past life. So, to reap the consequences of actions of the present life is not quite natural, though it is also not unnatural. Generally one does not reap the consequences of the actions of this life in this life itself. If the accumulated Sam'ska'ras (reactive momenta) of this life are almost similar to the Karma'shaya (reactions stored from desires) of the past life, that is, if the actional vibrations of both the lives are the same, there the experiencing of the reactions of both lives takes place simultaneously.

However, if the vibrations of the actions of this life are opposite or different, in that case the reaping of the consequences of both lives does not proceed simultaneously. In that case, one will reap the consequences of the actions of the previous life. The new actions of this life take on a new mould, a new Karma'shaya (actions assuming the shape of desire to become reactions), and when mixed with the Karma'shaya of the previous life, create a new Karmasha'ya, yet again.  Hence the Karma'shaya varies from person to person.

The Karma'shaya of a saint is not similar to the Karma'shaya of an evil-doer. If a saintly person does something bad, then a lack of adjustment will occur between the vibration created by the wrong action and his or her original Karma'shaya.  This will cause a severe disturbance in the nerve fibres.  For instance, the hand of a person accepting a bribe for the first time will start to tremble. A man who commits robbery and murder for the first time becomes so mentally agitated that he cannot resist going to the place where the crime took place and is thus caught by the police. However when an experienced criminal commits such an offence, the adjustment between the vibrations of the misdeed and the previous Karma'shaya will cause no disturbance at all in their mind or body. For this reason, wicked people may continue doing evil deeds without getting caught by the police. If a good person continues to follow a bad path, though, the possibility of experiencing such tremendous internal clashes gradually wanes.

There is yet another circumstance in which a person may reap the consequences of their actions of this life. If someone gets an opportunity to continue the action without interruption, then that person's Karma
(action) becomes Dris'ta Vedaniiya (reactions expressed in this life).

Due to Avidya' (centrifugal or extroversive force), the mind is connected to the self. However, because of the sentient (Sattvika) factor, the soul reflects on the mind. When the mind is influenced by the static factor (Tamogun'a), it gets caught up in mundane objects, and because of the influence of the mutative factor (Rajogun'a), the mind reaps the consequences.

When a person is goaded by the propensity of mundane enjoyments, he or she continues enjoying without interruption, so that they become desperate for it and allow themselves to drift in the flow of the static force. At that time their unrestrained flow is not resisted by any kind of vibration and it directly hits the Va'sana'bha'n'da (pot of desires). This causes a mutative reaction which 'originates' the Va'sana'bha'n'da.  Human beings undergo reaction as per their original action.

If a sick person, a helpless person, a saint, a sheltered person or a reliable person experience any kind of blow, the person inflicting the blow will immediately undergo a reaction of the same intensity. This is because the sick, the helpless and saints never create obstacles in the way of Sam'ska'ramu'laka Karma (ie due to the indirect will force) of evil-doers.

Whether the Pratyayamu'laka Karma (ie due to direction will force) of a person is good or bad, reactive momenta are bound to be created. Until all these potential reactions are expressed, spiritual liberation or salvation is impossible.

"Yavanna ksiiyata karma shubainca shubhameva sa
Tavanna jayate moska nrnam kalpashataerapi
Tatha lohamayaeh pashaeh pashaeh svarnamayaerapi
Tathabaddho havet jiivo karambhiishca shubaeh shubhaeh"

As long as one has a physical body, one cannot be free from action, so a spiritual aspirant (Sa'dhaka) has to be ever vigilant to make sure that new reactive momenta do not enter his or her Va'sana'bha'n'd'a (pot of desires). Through proper cosmic ideation (Brahmacarya), spiritual aspirants
(Sa'dhakas) can keep their Va'sana'bha'n'da filled with the ideation of Cosmic Consciousness. They may have to undergo their past Sam'ska'ras (reactive momenta) in relation to that Va'sana'bha'n'da, but their new Karma'shaya (shape of mind from desires) will remain filled with the ideation of Cosmic Consciousness. No further new Karma'shaya can be created by such Sa'dhakas, and, because of this, the old Sam'ska'ras (reactive
momenta) get burned soon.

We often notice that after initiation to spiritual practices a sincere Sa'dhaka (spiritual aspirant) suddenly experiences tremendous pain or pleasure.  The initial stage of the life of a spiritual aspirant is troublesome. One who suddenly gets happiness drifts in its flow and often forgets the Ideology, while one who suffers tremendous tortures sometimes leaves the path of Sa'dhana' (spiritual practices) out of their inability to face the difficulties. A real Sa'dhaka (spiritual aspirant) should remain unaffected by both pain and pleasure.

It should be understood that only through pain and pleasure can one's Sam'ska'ras (reactive momenta) be destroyed and a new Karma'shaya (mental yearning or ideation) dominated by Consciousness be created.

The way to fill a person's Va'sana'bha'n'da (shape of desires) with Consciousness is to follow Asta'unga Yoga (the eight-limbed yoga). This has been divided into three parts. First, one should free one's mind from the influence of the Pra'n'endriya (vital energy) and motor organs and lead them towards Consciousness. As a result of this, the Karma'shaya gets dipped more and more in Consciousness. Secondly, through the practice of A'sanas (yoga postures) and Pra'na'ya'ma (breath control), one has to increase the degree of control of mind over Pra'n'a (life force).

During the first stage of Sa'dhana' (spiritual practices) the human mind and the body become more and more pure. This is known as Anubha'va. After attaining this sort of psychic purity and lessening of body-consciousness, an awareness dawns in the mind that "I am not this body." This sort of awareness is known as Prajina'. Sentient Prajina' is known as Prasam'khya'na. The effort to make this Prajina' sentient by nature is the second stage of Sa'dhana' (spiritual practices). In this stage, when one's Karma'shaya is filled with Consciousness, the possibility of a spiritual aspirant's rebirth is destroyed for good. Burnt seeds never sprout. Thus the possibility of a future life is really destroyed. However, even if burnt, though - the seed remains. Even though the Karma'shaya is filled with Consciousness, the Va'sana'bha'n'da (pot of desires) will continue to exist.

Hence, in the third stage of Sa'dhana' (spiritual practices), the Va'sana'bha'n'da has to be offered at the feet of Cosmic Consciousness (God or Parama Purus'a in Sanskrit).  That is, complete surrender is indispensable. The only way to merge the Va'sana'bhan'da in Consciousness is to ideate only on Cosmic Consciousness (God - Parama Purus'a) and forget everything else.

To think of the plurality is to march towards crudity, whereas to ideate on the Supreme One is to advance towards Cosmic Consciousness - God. This ideation on the Supreme Entity is called Purusa Khya'ti. Because of this, your individual identity, your Va'sana'bha'n'da (all desires) will get merged in Parama Purus'a (Cosmic Consciousness - God). You will not remain the same. You will become Cosmic Consciousness. You must bear in mind that all your actions and reactions will merge in Parama Purus'a (God). This Purus'a (Consciousness) is your Supreme Shelter.

Ta'mahue Parama gatih.


Shrii Shrii Anandamurti
Bhagalpur, DMC Shravani Purnima, 1959
Subha's'ita Sam'graha, Part-1































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