If we seriously wish to find solutions to our problems, then we should find out what we are, what life is, what is my source and for that we have only to look within.
We need to learn to be content to let this body experience whatever destiny has in store for it without fear and desires.
The ego endlessly pulls us from one burning desire to another. We need to learn to block this ego. The real solutions to our problems can be found only when we can extinguish the forest fire of desires. And this can happen only when we can differentiate between the real and unreal.
Meditate upon the Supreme Truth that is present in each cell in the human body and in all animate and inanimate. Know that Supreme Truth to be the creator, omnipresent, free from all defects and the treasure trove of knowledge. Liberation is only possible by knowing that Supreme Truth. And that there is no difference between you and that supreme truth. You are the Supreme Truth.
The notion that there is no permanent solution to worldly problems is deeply rooted in the philosophy of Hinduism, which sees the world (samsara) as transient and ever-changing. According to Hindu thought, the problems we face are a result of our entanglement in maya, or illusion, which keeps us bound to the cycle of birth and death (samsara). This illusion is sustained by the identification of the self with the body and mind, which are impermanent by nature.
Symbolism and Hindu Philosophy
In Hinduism, the body is often compared to a vessel or a chariot (as seen in the Katha Upanishad). The mind is the driver, and the senses are the horses. When the mind is driven by uncontrolled emotions like fear, lust, anger, and greed, the chariot (the body) veers off course, leading to suffering. The symbolism here highlights the importance of self-control and the mastery of the mind to navigate life’s challenges effectively.
The Bhagavata Purana illustrates this with the story of King Bharata, who became so attached to a deer that he neglected his spiritual duties. His attachment led to his downfall, as he was reborn as a deer in his next life. This story emphasizes the idea that attachment to the impermanent—whether it be emotions, possessions, or relationships—leads to ongoing suffering.
Quotes from Hindu Scriptures
The Upanishads, the philosophical texts that underpin much of Hindu thought, repeatedly emphasize the impermanence of the body and the futility of worldly pursuits:
- "As a man casting off worn-out garments takes other new ones, so the dweller in the body casting off worn-out bodies enters into others that are new." — Katha Upanishad 2.2.13
This verse underscores the transient nature of the body and, by extension, the problems associated with it. The soul (atman) is eternal, but as long as it identifies with the body, it will continue to experience the cycle of birth, death, and rebirth, along with the attendant problems.
- "What is here is elsewhere; what is not here is nowhere." — Mahabharata, Aranyaka Parva
This quote from the Mahabharata highlights the idea that the root of all problems lies within, not outside. The external world merely reflects the inner turmoil of the mind. Hence, the solution lies not in changing the world, but in transforming oneself.
The Role of Emotions in Hinduism
Emotions like fear, lust, anger, and greed are considered to be products of the three gunas (qualities) in Hindu philosophy:
- Tamas (Inertia): Associated with ignorance, darkness, and lethargy, leading to fear and confusion.
- Rajas (Passion): Linked with activity, desire, and attachment, often manifesting as lust and anger.
- Sattva (Purity): The quality of harmony and knowledge, which leads to peace and contentment.
The goal of spiritual practice in Hinduism is to cultivate Sattva and transcend Rajas and Tamas. This is achieved through practices like meditation, selfless service (karma yoga), and devotion (bhakti).
Lesser-Known Facts and Modern Relevance
One lesser-known aspect of Hinduism is the concept of Ashtanga Yoga (Eight-limbed Yoga) outlined by Patanjali in the Yoga Sutras, which provides a systematic approach to overcoming the mind’s tendencies toward these destructive emotions:
- Yama (Restraints): Ethical guidelines like non-violence and truthfulness.
- Niyama (Observances): Personal practices like cleanliness and contentment.
- Asana (Posture): Physical postures to prepare the body.
- Pranayama (Breath Control): Techniques to control the life force.
- Pratyahara (Withdrawal of Senses): Turning the senses inward.
- Dharana (Concentration): Focused attention.
- Dhyana (Meditation): Deep meditation.
- Samadhi (Absorption): Union with the Divine.
In the modern context, these practices are incredibly relevant as they offer tools to manage stress, anxiety, and other emotional disturbances that plague our lives. The widespread practice of yoga and meditation today is a testament to the timelessness of these teachings.
Practicality in Day-to-Day Life
On a practical level, Hinduism teaches the importance of Viveka (discernment) and Vairagya (detachment) in dealing with life’s challenges. By cultivating discernment, one learns to see the temporary nature of all worldly phenomena, reducing attachment and, consequently, suffering. Detachment does not mean indifference; rather, it means engaging in the world without being bound by it.
For example, in a workplace scenario, if one faces conflict or stress, the teachings suggest focusing on one’s duty (dharma) without getting attached to the results (karma phala). This approach reduces anxiety and allows one to work efficiently without being overwhelmed by emotional reactions.
Conclusion
The problems we face are indeed endless because they are rooted in the ever-changing world of maya. However, Hinduism offers a profound solution: by realizing the impermanence of the body and the transient nature of emotions, and by cultivating self-control, detachment, and spiritual wisdom, one can transcend these problems. The teachings are not just abstract concepts but practical guidelines for leading a balanced and peaceful life in the midst of an often chaotic world.