For a person to practice Karma-yoga, it is important to know the laws of karma, as well as allied subjects that can help to make one think differently–from a different standpoint.
The five Koshas clarify that there are five sheaths of consciousness and therefore we can become aware that our perception changes as we go inwards, from one sheath to another. Perception at the level of the Annamaya Kosha is very physically oriented. If one can perceive and think from the level of either the Vigyan or Anandamaya, the perception goes through a sea change. At the level of Annamaya–looks, beauty, art, social graces are paramount. At an inner level of koshas–these are trivia.
Similarly with Gunas, it helps to understand their classification, and we can aspire to change our Gunas to a better mix. Realization that we are influenced by more of the tamasic, makes us determined to work towards more sattvic thinking. It takes time to change but a pre-requisition is the desire for change.
Knowledge is power. For us to inculcate a desire to make changes within ourselves, awareness of certain phenomena becomes the background and infrastructure. The Kleshas and their understanding become a motivator for self awareness and observing ourselves from a third person’s perspective.
Our attitude towards the deeds we do keeps changing. This may never even occur to us–hence the clarification. The fact that our suffering can be self-induced by way of tapasya and that can reduce our negative balance is something very few people would have thought about. For example, many people keep fasts. Many may not realize why.
The write up on samskaras adds to our self awareness. We may be inspired to work towards either negating the samskaras, or conditioning of the mind, or creating a better and more evolved conditioning of the mind– or both. Meditating on the erasing of a certain type of samskara, helps to reduce it, or enhance it as you so aspire.
As these subjects could help to practice karma-yoga at a more evolved level, I have put them in ‘Afterthoughts’–and they were afterthoughts–I felt the book had not ended when it did.
There are three attitudes to doing deeds or self effort.
1. The Self-Centered Approach
2. Deeds for Satisfaction
3. Deeds with Detachment
The Self-Centered Approach
Initially, people do good karma because of the motive of its positive result in terms of Karmic benefits. It’s more of an investment for future gains. I think there is nothing wrong with this, though several holier-than-thou characters have looked down at this approach. If you know that good deeds beget good results, you cannot make yourself forget this factor, when you do something beneficial to others. This attitude may not be the most perfect, but it does get you into a habit. Your selfish attitude may be a benefit to many.
Deeds for Satisfaction
Many people, when they get into the habit of doing good, start getting a sense of satisfaction from what they do. They may not TOM TOM (broadcast) it to all and sundry, but they do get a good feeling. If you can inspire a smile on someone’s face by doing them an act of service, I think you have done well. Why should you not feel happy and satisfied?
Many evolved souls give up their sense of doer-ship of deeds. They feel that what is happening is meant to. They do not feel pride or satisfaction in the good they do. They do not even try to qualify it as good. They rise above duality and stop seeing things as black or white. For them doing someone a favour must be that person’s luck. They do not see this as their own positive karma as they do not differentiate between the positive or negative. Their actions are considered non-actions and they are considered ‘Karam Mukta’ or free of Karmas. It is not easy to think like this in continuity, and yet people have. DO TRY.
TAPASYA ( penance )
Penance has been a strategy of seekers of spiritual progress. Sadhus (ascetics) have resorted to various types of penances–fasting, nirjal or waterless fasts, continuous meditation, eating very little food, living in tough conditions, hanging from trees, standing on one leg in a river, continuous mantra chanting for days, etc. The concepts of performing penance are many.
Burning (controlling) your desires, living out your negative karma by voluntarily giving yourself suffering (as perceived), sacrificing on food, comforts, sleep, taking on mental anguish, make you get the same effects of poverty, suffering, misery and therefore a cancellation of negative karmic balances takes place.
Types of kleshas
The Kleshas do not have a perfect translation in English. Afflictions of the mind, or hindrances and obstacles of the mind, are some words that explain Kleshas. A read through will however provide you clarity.
We are born with the Kleshas, as these are a part of our conditioning in past lives. Our karmas are often motivated or instigated by these Kleshas. They also provide speed-breakers to attaining clarity and evolution of our minds. They cloud the clear sky of our intellect.
The Patanjali Yoga Sutras list these as five in number.
1. Avidya (mal-perception)
2. Asmita (egoism)
3. Raga (attachments/indulgences)
4. Dwesa (aversions)
5. Abhinivesa (fears / insecurities)
Avidya (mal-perception)
The primary Klesha is Avidya or belief in a delusionary reality - mal-perception. Avidya is our individual circle of Maya. Crossing the boundary of this circle leads us to Vidya or enlightenment. Avidya is ignorance and delusion. Naturally this gives us a jaundiced view of reality. It brings the level of our pure consciousness down to a level of body consciousness where the triggers are the senses and the victim our mind.
Let us look at the subject at a level of depth. By identifying with our bodies we fail to identify with our Atmans or the real self. Eternal knowledge and real joy can only be found in union with the Atman and mistaking the Non-Atman with the Atman, leads to a chain of mal-perceptions.
Let us look at Avidya at a simplistic level. If you were to examine ignorance at a physical level, or a mental level, you would find it stressful to be in a situation where you “do not know how” or “can’t figure it out”. Not knowing which road to take next or how to put in a coin into an automatic dispenser, not knowing French in Paris, are petty examples and yet they become a Klesha.
Avidya leads to other Kleshas.
Asmita (egoism)
As an adulteration of the Supreme Consciousness, we develop a sense of I-ness and individuality. The ‘me, mine, and I’ become the root cause of our sense of duality. Everything can be divided into two parts. What is mine and what is not. This leads to divisionary perception in all that we perceive.
Asmita makes a person attached with a sense of ownership of material things, people and relationships. It also makes a person have an ownership over ideas, concepts, experiences, our individual view points on a subject, our writings on a matter. Our beliefs in certain phenomena, due to our experiences, form a part of Asmita. It is the glass that identifies the water of a river, as water with a separate identity.
Over many lives the ego of a person acquires a sense of uniqueness, a different chemistry, taking Asmita to greater levels and making its undoing more complicated. When your pot of conditioning is full, your identity more fortified, shedding those veneers of self image needs a lot more doing. Getting rid of the conditioning is a prerequisite to spiritual advancement and freedom.
These two Kleshas of attractions and aversions, likes and dislikes, pleasure and pain are impediments to the evolution of a person.
Raga (attachments/ indulgences)
Raga leads a person to attachments. The attachments can also be a reason for a person initiating different types of karmas. If you are fond of sex and romance, your Raga may lead you to doing what you might regret. You might force someone into having a post-marital relationship, and thereby dump yourself with expensive-to-pay karma. Many Indian Kings of yore were so fond of sensual indulgences, that they allowed their kingdoms to be mismanaged and often even lost them. That is the strength of Raga. Opting for over entertainment, drinking beyond measure, shopping beyond your means, decadent lifestyle, these are examples of Raga.
Dwesa (aversions)
Dwesa on the other hand, can make you miss out on many opportunities, due to your aversion to it. One bad experience, in any matter, may not allow you to opt for that matter again, because of your memory of it. My wife does not like eating Chinese food because she once fell sick due to the consumption of it. Her dislike is engrained in her mind and only she can overcome it.
A frivolous Sadhu or spiritualist could make you hate the subject, and every-time you came across a spiritual person, you would imagine him to be a fake. This Klesha might not allow your progress and you might lose out on enriching yourself for the future.
In order to attain a better balance of mind, we have to try and not be too attracted with pleasure and attachments. We also need to ensure we nullify hate and aversion. It is only in the centre of a see-saw, that emotions are at an equilibrium. There is no joy in the centre, but then there is also no sadness. If you want to reduce sorrow, you must first reduce joy.
A state of mind, to the extent of being almost boring. You might want to call it equanimity!
Abhinivesa ( fears/ insecurity)
The word literally means clinging on to something. Clinging onto life. Fear of death. Personally, I would extend it to fears of other kinds as well.
Our fears work negatively on our minds and can instigate many karmas. The desire of self-preservation can lead to desperation and hence unstable thinking. This, in turn, can lead to silly mistakes. Even animals attack people due to the fear of being attacked. On a commercial front, people file lawsuits in anticipation of others’ actions. On a physical front, we fear death because we don’t know about thereafter. “Ay, but to die and go we know not where …” Shakespeare.
Inspite of the fact that we faced death several times, in the entirety of our existence, it still remains our greatest fear. And instinctively so. This fear exists across species and in almost all human beings- even the learned. I would like to believe that, as I have been lucky to have several out of the body experiences and know what the spirit of a human being looks like, sees like, flies like, I should be an exception to the rule. Honestly I say so with only 60% conviction. There are still many experiences I do not remember. Besides have I topped up my learning to the required level? I can only hope so. As yet, I do believe that I have some distance to cover before I can say with confidence that I would welcome death with a smile when it comes.
Getting rid of, or overcoming all the Kleshas is easier said than done. Wishful thinking. You can reduce their strength and that too is not a small achievement.
Avidya can be counter-acted on by Gyan or knowledge.
Intuitive knowledge is best, but even reading and understanding the scriptures would make a difference. The father of knowledge is ignorance. As you realize your ignorance, it begins to fade. If ignorance reduces, in counter-balance, knowledge increases. The teachings by an accomplished GURU can lead you from Avidya to Vidya, from darknessnto light. That’s what the word GURU means - remover of darkness.
Asmita needs understanding and acceptance.
When I realize that my ego is part of the circle of Maya and the truth is that though I need to see beyond logic and intellect, still my ego-sense remains, (but hopefully with my awareness of it), my awareness of Asmita helps me realize its isolation and hence its association with its whole.
Raga and Dwesa need Yamas and Niyamas to help in their reduction.
Pratyahara is the yogic science of withdrawing the mind from the objects of sense experience. The five Yamas are non-violence, truth, honesty, sensual abstinence and non-possessiveness. The five Niyamas are cleanliness, contentment, austerity, self-study and resignation to the Supreme. Self-discipline is the direct solution to Ragas and Dwesas. My awareness that my mind is being afflicted by these two Kleshas, helps me become more conscious of myself and that helps.
Abhinivesa can be stapled down with knowledge.
When the fear of the unknown, becomes fear of the less known, it has already lost its power. There are several books, real life experiences, teachings that could be relied on to understand our fears and face them. To catch the bull by the horns.
Personally I found, observing myself from the outside, on the subject of Kleshas, was my best approach. It was like I had put up a C.C.T.V. camera outside me, to observe what Kleshas were afflicting me, and when. Whenever this imaginary camera of my own consciousness was on, I became aware and embarrassed about being a victim of one, or a combination of Kleshas. I would laugh within, at myself, and the strength of the Klesha would fade. Try it.
The Koshas are the sheaths or layers of existence.
They are of the following types
1. Annamaya
2. Pranamaya
3. Manomaya
4. Vigyanamaya
5. Anaandmaya
Annamaya
The physical level-this sheath is sustained by food. It learns and perceives through the senses. It is the gross body or physiological body. It exists in the material plane. When consciousness rests in this body, people are influenced by the three gunas and they oscillate between these three mindsets. Physical comforts and luxury are the inspirational values of this Kosha. (Refer to three Gunas in AFTER THOUGHTS)
Pranamaya
This is the sheath constructed of life force or Prana. It looks and feels as made of ether or possibly bio-magnetic energy. Being ethereal, it is not obsessed by physical aspirational values like brands, life style, social connections, cars, living accommodation, clothes, designations, etc.Its aspirational values are spiritual power or shakti (electromagnetic energy which is what it lives on). It is less capable of acquiring this shakti than its annamaya counterpart. After death a person is highly benefited, if the spirit is wealthy in shakti or electromagnetic energy. It is this that forms the strength of a spirit. The more shakti a spirit has, the higher its capabilities and more its strength.
It aspires to attain speed or gati which helps it to traverse boundaries, which act as barriers to lesser capable spirits. It travels through the air like an airplane, putting Superman to shame.
It is the sheath or layer that creates, for each person, his individuality or identity. It is called the sheath or body of the mind. It is in this body where thoughts and emotions are dealt with. This layer is also propelled by the sense organs. Our attachments, cravings and duality of thinking, which are positive/negative, good/bad, right/wrong, are part of this body’s functioning.
Unfortunately, this body keeps a person oblivious of his/her oneness with the Supreme Consciousness, and creates false identification, of ‘I am this’, or ‘I am that’. It is in this body that aggressiveness and emotional attachments to material things or relationships happen with intensity. It creates a lot of confusion and sustains the egoistism of a person. And it’s slightly a villain in the generation of happiness, and with holding a person from unhappiness, in the plurality of thoughts and attachments. Transcending this body, is important.
However, at this stage, there is a hint or a semi-existence of will power, which is the subject, mainly of the next Kosha the Vigyanmaya Kosha. In the mental body, the person faces disturbances, due to sensory pleasures, and sense gratification, whether it be the sense of taste, touch or sense of aesthetics. Manomaya Kosha keeps long term memory stored-this includes the samskaras of several lifetimes. Erasing these is a necessity for spiritual advancement. The Vriti or whirlpool of thought, also happens at this level. Most decisions, made creative, and non- creative, happen at the level of the Manomaya Kosha. The mind is the seed of action. So one can say that all actions begin at this Kosha. It is the body that creates a karmic delusion.
When a person transcends to the vigyanamaya kosha he still remains in a state of delusion and a victim of maya, but the process of relief starts. Wisdom is an attribute of this Kosha. It is here that buddhi or intellect dominates a person’s existence. It makes a human being more focused towards keeping up the momentum of transcending to higher consciousness. It uses willpower to eliminate or constrict identification with sense pleasure. It inspires self-enlightenment at the cost of self-gratification and suppression of the senses. The person learns to transcend duality. It is a state of realization, intimation, philanthropy.
The person however, is still within the preview of Maya and remains in the loop of ego identification.
Transcending the feeling of doer-ship, realization of the oneness in everything, takes one to the next Kosha.
This is the final sutra or barrier. It is experienced only by certain people. It is not about thrill and joy. It is about the feeling of bliss and the realization of not being an identity or an individual, of not being a doer of having transcended from feelings of guilt and or pride. It is a state of knowing, which is achieved by the most evolved and enlightened beings. This level of consciousness of human beings, exists in the case of saints, who can do things to heal people by intent, and to shield against destiny, by neutralizing the rays of the stars and the planets. People who have been considered by the world as Gods or prophets have been able to attain this state. During this state the physical body becomes lifeless and one is fully conscious, but surrounded by a capsule of bliss and almost thoughtlessness.
A person at the level of anandmaya kosha is capable of universal love and is able to identify with all forms of existence.
The person ceases to be an individual and exists purely as a Sakshi an observer or witness. The individual goes beyond the effects of karam yoga or the doctrine of sins and good deeds. People who die at this level of consciousness have access to the highest realms of existence and become ichha dhari, or people who can will their own destiny. At this level, a person has transcended the three Gunas of Tamas, Rajas and Satwa. A person looks like a human being but ceases to be one. “Allah Allah Kher Sallah” this is the kind of concept that flows out of this being at this time. This means, Allah be beneficial to all. When one transcends this body, then the person ceases to exist and attains moksha-the ultimate aim.
You can call them qualities of matter, mind, body and astral body. These qualities or classifications are present in different variables in nature. Nature includes the physical and mental. This includes temperaments, attitudes, attributes, etc.
1. Tamas
2. Rajas
3. Satva
Tamas can also be described as inaction, procrastination and confusion.
Rajas can be called action, movement, dynamism, great attachments, desire.
Satva is contentment, equanimity, duty, dispassion , detachment.
The combination of these three qualities and their respective percentages define the nature of people and things.
For example, a person would have the predominance of one Guna over the other two. This could change and alter from time to time. A typical Tamasic person would be quite different from a Rajsic or Satvik one. And so with the other two.
Let us look at a few aspects of each GUNA and finally let us examine how they can help us to better our Karmas. How they can help to take us closer to our final GOALS.
NATURE OF WORK
The kind of work that tamasic people do is more to do with lower end sensual pleasures, degenerative thinking and behavior. People in the business of selling sexual favours, bribery and corruption, going against their sense of fair play, etc. Owners and patrons of casinos, bars, brothels, thieves, terrorists, corrupt cops, pimps, prostitutes, cheats, conmen, drug dealers, addicts, alcoholics, religious perverts, compulsive liars, all are honorary members of the TAMASIC CLUB. Notwithstanding that they would have a few Rajsic and Satwik qualities too.
NATURE OF DEEDS
They would be the kind of people who would do less than they can. They would be negative in their attitude, heedless of the consequences, blissfully confused, prone to procrastination, inattentive, insulting and badly behaved. They would not bat an eyelid in knowing that their actions would be harmful to others. Killing and butchering animals, physically assaulting others, hurting other people mentally, would not be a obstacle to their behavior.
Even when it came to religion, they would be dogmatic, inflexible, harmfully ritualistic, like partaking in black magic, voodoo and such.
NATURE OF PERSONALITY
Their attitudes would be careless, unfair, vicious. They would have harsh looks, deceptive body language and acidity of the tongue. They could be depressive, schizophrenic, have character defects. Tamasic people have a defective power of discrimination and an unfocused intellect.
These people do not see themselves as a part of the oneness of the universe. They see the world as a plurality. With divisions, aspects, segmentation. They are magnetized by desire and rewards. They are obsessive and bonded to their ambitions. Their sense of entitlement is another aspect of their beings.
NATURE OF WORK
They are business people, corporate executives, warriors, kings, rulers and people with power. Growth, success, competitiveness, glory, self projection, strategic thinking are some of their attributes.
NATURE OF DEEDS
Their aim is self gratification and profit. Doing things that will give them an edge over others, negotiating in their best interest. Expanding their line of work and creating solid institutions. In a worldly way, they are brilliant.
Religiously they are contributors to charitable institutions, builders of schools, hospitals and other such institutions.
NATURE OF PERSONALITY
They are quite impressive, inclined towards the fruit of their actions. They could be self-absorbed and want as much attention and praise. They would normally be hard working, committed, sincere in their work. Shrewdness and craftiness mostly go with their traits. They could be very good as friends and oblige others.
They have a very clever and agile mind and a focused intellect. Unfortunately, it is not focused in the best possible direction.
Wisdom goes hand in hand with Satwa.
NATURE OF WORK
People of all three Gunas may do the same job, but they would do it differently.
Their sense of creditability and fair-play are high. They are highly motivated with a sense of duty and fulfil their obligations. Artists, research scholars, nobel laureates, spiritual people, teachers, doctors, philanthropists, and such others, normally have a Satwik mindset. Good human relation managers, benevolent heads of organizations, motivators, example-setters have a lot of Satwik content.
NATURE OF DEEDS
Working for the benefit of not only themselves. Fulfilling their obligations, trying to find solutions, helping others to fulfil their goals, pushing people upwards are Satwik actions.
Religiously they believe in higher values and are willing to evolve to greater levels by investing their time and effort. They are the great philosophers, philanthropists and do-gooders. They do a lot of sewa and at more evolved levels, they do not even credit themselves for it.
NATURE OF PERSONALITY
Kabir, the great saint who was satwik in nature, clarifies his philosophy in one amazing sentence.
“Kabira Khada Bazaar mein, mange sabki Kher. Na Kahun se prem aur no kahun se baer”.
This shows his transcending relationships connected only to his physical incarnation and sensing a relationship with all, everyone, everywhere. He identifies beyond himself.
One phrase I heard my grandfather repeat a few hundred times was “Neki kar aur daryah mein daal” or “do a good deed and bury it in the sea”.
The Satwiks are not arrogant and egoistic people. Humility is a strong point. Their power of discrimination is highly advanced. Their conscience is loud and clear.
Change your Guna Mix
The three Gunas nevertheless are knots or binding forces that bind the atman (individual consciousness) to matter. For a final emancipation, it is important to transcend the three Gunas. Satwik included.The Phase I of the process is to watch yourself from the outside and become aware of your GUNAS. Judge Thyself!
Notice the play of Tamas and Rajas and the stability of Satwa. You need to change some of your Tamasic qualities to Rajsic ones and Satwik ones. You have to work towards pure or almost pure Satwik qualities.
Watch your thoughts
It is the seed of your action or inaction. If you allow the thoughts to turn into feelings, the deed may not be far behind. The eight-fold path of yoga, as outlined in the Yogasutras of Patanjali, is a great way ahead. If you refer to the article on Kleshas in ‘Afterthoughts’, you will notice that Ragas and Dweshas i.e. attractions and aversions are fuel injections for Rajas & Tamas and obstacles to Satwa.
Following of Niyams and Asanas as listed in Yogasutras can be a help in reducing the Tamas and Rajas content in your GUNAS. Pratyahara, or withdrawal of consciousness from your senses can take you on a fast track to Satwa. In order to