There can be no profit or loss. What is called profit in reality is taking
continuously from nature without giving any compensating contribution to
nature. What is called profit is actually the harm inflicted on nature.
Wounding nature is economic life today?
Is that so simple? What is life here where there are no profit
or loss? Prakriti exists. You also exist. You exist without any desire or
action. Then all the 8 billion populations are yogis. As Yogi each will
attain the Moksha and there will not be any rebirths at all. All the
universe shall alone exist. However, they are subject to natural reactions.
Trees would fall and leaves and flowers scattered. There is no profit nor
loss. If so there is no action at all is the justice. Hence Prakriti the
MAYA, out of the PURUSHA had to create the gains and desires in order to
exploit the human three gunas to come out. NATURE WILL BE DESTROYED SOME
HOW EVEN WITHOUT THE PROFIT SO DESTRUCTION FOR PROFIT IS FOR THE RECYCLING
OF THE GROWTH. And in B G Lord explained thus:
Chapter 3—Verses 4-5\
Bg. 3.4
न कर्मणामनारम्भान्नैष्कर्म्य पुरुषोऽश्नुते ।
न च सन्न्यसनादेव सिद्धिं समधिगच्छति ॥ ४ ॥
na karmaṇām anārambhān
naiṣkarmyaṁ puruṣo ’śnute
na ca sannyasanād eva
siddhiṁ samadhigacchati
*Not by merely abstaining from work can one achieve freedom from reaction,
nor by renunciation alone can one attain perfection.** Indirectly it is
told that profit and loss is part of life ,materially or mindfully.*
Bg. 3.5
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥ ५ ॥
na hi kaścit kṣaṇam api
jātu tiṣṭhaty akarma-kṛt
kāryate hy avaśaḥ karma
sarvaḥ prakṛti-jair guṇaiḥ
*Everyone is forced to act helplessly according to the qualities he has
acquired from the modes of material nature; therefore no one can refrain
from doing something, not even for a moment.** Thus, has to endure the
profit or loss of life. *
Bg. 7.4
भूमिरापोऽनलो वायु: खं मनो बुद्धिरेव च ।
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा ॥ ४ ॥
bhūmir āpo ’nalo vāyuḥ
khaṁ mano buddhir eva ca
ahaṅkāra itīyaṁ me
bhinnā prakṛtir aṣṭadhā
Earth, water, fire, air, ether, mind, intelligence and false ego – all
together these eight constitute My separated material energies.
Bg. 7.5
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् ।
जीवभूतां महाबाहो ययेदं धार्यते जगत् ॥ ५ ॥
apareyam itas tv anyāṁ
prakṛtiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho
yayedaṁ dhāryate jagat
Besides these, O mighty-armed Arjuna, there is another, superior energy of
Mine, which comprises the living entities who are exploiting the resources
of this material, inferior nature. [PRAKRITI AS MAYA AND REAL DISTINGUISHED
AS TWO SIDES]
Two verses, 7.4 and 7.5, where we are told that there are
two Prakritis, where Sri Krishna says that He has two natures, not one
nature but two natures. This itself is a surprising statement. Normally we
think that everyone has one nature, but He says that, “I have got two
natures”. And one nature is the lower nature, and the other is the higher
nature. And the lower nature, He has described as consisting of eight
elements: the five pañca mahā bhūtā(s); that is starting from ether, to
air, to fire, to water, and to the earth. These are the five mahā bhūtā(s),
and then mind, intellect, and egoism: these eight elements constitute the
lower nature. Now, there is higher nature, which is not described in full,
but which will come later on; but here, Sri Krishna gives only two
indications of what is the nature of this higher nature: first is
jīvabhūtām; the one that has become the jīva; the higher nature which has
become the jīva; yayedaṁ dhāryate jagat, and by which the world is upheld.
That would mean: the principle of unity; to uphold the whole world is to
uphold the oneness or unity of the world. You cannot uphold anything
without unifying principles. So, one aspect of this nature, higher nature
is: its power of unity. The other one is that it is that which has the
stuff in the jīva.
Let us therefore now concentrate upon these two verses. The problem
of bondage and liberation is supposed to be the most important problem in
Indian thought. No civilization, no culture in the world has been so
concerned with the problem of bondage, and how can one be free from the
bondage. There is only one system, which does not deal with it and that is
cārvāka. Charvaka theory is materialistic theory, and does not deal with
the problem of bondage and liberation; because it says that as long as you
live, live happily, and after the body is burnt away at the cremation, what
remains? There is nothing to remain and therefore you don’t need to worry
about it at all. Apart from this philosophy all the other systems of Indian
philosophies regard the problem of bondage and liberation to be the most
important problem. Buddhism, Jainism, Nyaya, Vaisheshika, Sankhya, Yoga,
Purva Mimamsa, Uttara Mimamsa, and Uttara Mimamsa are called Vedanta, and
all the systems of Vedanta consider this to be the most important problem.
To state the problem very simply, it can be said that there are
two facts which are indubitable, which cannot be doubted. The fact is that
every human being feels situated in a circumstance. To be in a circumstance
is an indubitable fact: nobody can deny that you are in a circumstance. And
everyone is required to deal with a circumstance: you are either
comfortable with a circumstance, [profit] or you are uncomfortable with a
circumstance. [loss] Even when you are comfortable with a circumstance, you
would wish that the same circumstance continues. And because there is a
fear that it may not continue, you make an effort to see that the same
circumstance continues. If the circumstance is uncomfortable you try to see
that it is removed: you either fight with it, and change the circumstance,
or you try to escape from it, to come out of it; either of the two things
happens while dealing with the uncomfortable circumstance. Now, both the
conditions are conditions of bondage. The fact is that you are required to
deal with a circumstance, this “required” is a very important word; you are
“required” to deal with a circumstance is an obligation; and obligation is
a sign of compulsion; compulsion is a sign of bondage, you are bond to do
it, you are obliged to do it. Indian thought therefore assumes that there
are two elements: the one, which is subjective, is called Purusha, and the
circumstance is called Prakriti. These are the two elements, which are
supposed to be confronting each other, or wedded together happily or
unhappily, and something has to be done in regard to these two elements.
Now, the concept of bondage goes farther. It is not merely a
question of one confronting the other, but one finding oneself ‘in’ the
other. It is a further problem. It is as if one is found to be locked up in
a prison. Confronting is one thing, it is also a kind of a prison, but a
greater confinement arises because we feel as if we are locked up in the
Prakriti. Without raising deeper questions we only look at the psychology
of this “locked up” condition. In what way are we “locked up” in Prakriti?
To be locked up means that there must be a hook on which we are fixed. What
is the hook in Prakriti on which we are hanged? And we find ourselves so
tied up that we cannot come out of it. The answer is that this Prakriti has
three elements, by which the Purusha gets locked up: manaḥ, buddhiḥ,
ahaṁkāraḥ. These are three words, which Sri Krishna speaks of in the 4th
verse of the 7th chapter. These are three hooks as it were: the mind, the
intellect and the ahaṁbhāva. These three elements are themselves
conscious, but not sufficiently conscious. Our mind is conscious, but not
fully conscious; our intellect is conscious, but not fully conscious; our
ahaṁkāra is conscious, but not fully conscious. Purusha on the other hand
by its nature is conscious and fully conscious. Now, this fully conscious
Purusha gets locked into three elements, which are not fully conscious, as
a result of which one feels as to, the capacity to come out of it, is
adequate or not.
There is no synchronization. The problem is: how to arrive at the
synchronization, so that you shift from here to there; and mokṣa consists
in getting released from these three inadequate hooks in the Apara
Prakriti, lifting it up and entering into Para Prakriti. If Jiva is fully
conscious, if Para Prakriti is fully conscious, how did it happen that this
fully conscious being got caught at all into the prison of Apara Prakriti?
What is the connection between Para Prakriti and Apara Prakriti? What is
the connection of Jiva with the elements of Apara Prakriti in which it gets
hooked up? Once you know this, we also know the remedy: the cause, once we
find out what is the cause of the bondage, we also have the means of…remedy
of that cause.
In the Veda and the Upanishads, there is a very important term, which
is called tapas: tapas are a process of fixing with concentration upon any
object. [ATHEIST MAY TREAT IT AS CONCENTRATION WHILE THE OTHER TREAT IT AS
A RELIGIOIUS PRACTICE] We speak of tapasya and tapascaryā, and this is
regarded as a process by which we can uplift ourselves from the lower to
the higher The answer is: it is by ‘exclusive concentration of
consciousness’. This is the process by which the Jiva gets hooked to these
three elements, which are of our lower nature. Once we know the cause, you
reverse it. Because you are exclusively concentrated upon manas, buddhi,
and ahaṁkāra, you withdraw from it by an opposite process. Instead of
concentrating upon these three elements, you begin to concentrate upon Para
Prakriti, upon unifying consciousness. The answer is: that among these
three elements manas, buddhi, and ahaṁkāra, the one element, which can help
you most, is buddhi, because buddhi is the power of discrimination. It
discriminates one from the other; it will discriminate between Apara and
Para. So, you cultivate the buddhi. This can be cured if you can make it
Sattwic; it is not very difficult to make Rajas into Sattwa, although it is
difficult for Tamas, Rajas and Sattwa to be transformed into Para Prakriti,
but to transform Rajas into Sattwa is much more easy. Therefore, the first
prescription of the Bhagavad-Gita is…and on this, we shall see later on in
the last 6 chapters, where the whole teaching is given as to what is Tamas,
what is Rajas and what is Sattwa. You lift the Buddhi from its Tamasic and
Rajasic activities, and make it accustomed to the activities of Sattwa. In
the lower, there are two great difficulties, where Sattwa is less dominant,
and Rajas and Tamas are more predominant: this is ahaṁbhāva, and manas;
manas and ahaṁbhāva are much more entangled into Tamas and Rajas; ahaṁbhāva
is either Tamasic, lethargic, or highly Rajasic in which self-will is
predominant; manas is cañcalam, it is extremely vivacious, extremely
unstable.
Now, if you read the whole of the Bhagavad Gita, you will see these
elements constantly emphasised: first we are told, “it is by attachment
that we get hooked”, and by attachment we mean: ‘exclusive concentration of
consciousness’. Secondly we are told that, you should get over the Tamas
and Rajas and enter into Sattwa, and that you should use intellect (or
Buddhi), as your instrument for doing it; and you are told that there are
two elements, which are very powerfully attached to Rajas and Tamas, and
that is cañcalam manaḥ, the vivacious restless mind, and ahaṁbhāva, which
either Tamasic, or Rajasic predominantly. Free the ahaṁbhāva from the Tamas
and Rajas; make the mind as stable as possible. It is by this means that
the ahaṁbhāva will be greatly weakened. Now, these are the special methods,
which are remedies, which are given, by which the Jiva, the Purusha’s
status of which has become hooked to these three elements; gradually, it
will be lifted out.
Hence profit and loss do not affect the nature at all; but
only the self; nature can take care; it does mean that where the ahankara
is removed, one helps the nature. And till such time and always in the
cycle of births and deaths profit and loss shall co-exist.
K Rajaram IRS 27925
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