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Karma as the Source of Diversity

The vedas acknowledge divine karma as the origin of all creation, preservation, and destruction. However, since God does not have desires, unlike humans, he is not constrained by them. In the first chapter of the Brihadaranyaka Upanishad (1.6.1), we discover that karma is one of the three main causes of diversity, alongside name and form. The variety in names is a result of speech, and the variety in forms is a result of the eye, while the mind and body are the sources for the variety in actions. For every action, the body serves as the source, the controller, or the lord.  Within the body, the mind, speech, breath, organs of action, and organs of perception are regarded as the primary deities who receive sustenance from the body and carry out their respective functions. Nevertheless, we cannot solely depend on them to combat the impurities and the malevolent forces that can infiltrate our body, as they are susceptible to evil and demonic influences, thoughts, desires, temptations,...
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DETACH




This blog is the first part of the upcoming four blogs which would be tough to accept but the highest non-dual knowledge is like looking at the sun straight away rather enjoying moon light reflected by the sun itself. This knowledge of Ashtavakra can make or break a being.

According to Ashtavakra, renunciation (sannyasa) is not an outward practice. It should be the spontaneous expression of inner detachment, without any motive or desire. If we practice renunciation with an intention or desire, it cannot truly be considered renunciation since renunciation itself means giving up all desires. Renunciation must be a natural act. It must be an expression of the soul rather than the mind or the ego. We practice it, not because our guru initiated us or our tradition demands it. It must be spontaneous, natural and free from motives, and must arise from soul-centric awareness.

If we want to achieve liberation, we have to cultivate soul-centric awareness and see things from the perspective of the self, identifying ourself with our eternal self rather than our mind and body, and reminding ourself constantly that we are free, unattached and independent. We have to remember that nothing here belongs to us, since we are the transcendental self who is self-existent, and free from all associations. If this awareness or these convictions grow and become stronger in us, the attitude of renunciation arises by itself and becomes natural to us. Although no connection from the body and mind doesn't point towards suicide as by doing this we our self being a Vedantic student prove that we felt attached to this body and mind.

We are not associated with anything because deep within our consciousness, we represent an alternate reality which we always knowingly hide, which is the sum of all ideals and perfections we know, and which is not of this world. We may identify ourself with our mind and body or our name and form or with our accumulated possessions and memories. They are attachments or mental associations, which settle in our consciousness and prevent us from knowing and seeing who we truly are. Ashtavakra represent addiction as a game of body and mind as we are just unaware of your addiction, may it be of anything, when we are into deep sleep, where only our unconscious consciousness work rather this distracting mind and body. We have to accept the world unconditionally, without the urge to control it, or the need to submit to it as a tradeoff for the comforts we may obtain.

It is an ocean of peace, where nothing happens and nothing moves. It is where our surface personality falls into deep silence, and where we will find our center of peace and stability. In that pure consciousness, beyond the mind and the senses, we enter the realm of oneness. We cannot go there with our baggage. We can be there only when we are mentally free from all associations, attachments and dependence.

To understand this or not to get this, both are equally useless.


Twitter:@merrill_ab
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