stuck in doing...

[yajvan]

hariḥ oṁ
~~~~~~
namasté


kṛtaḥvihūrchati - stuck in doing ( my words only). Here’s the audit trail behind this compound word:
· kṛtaḥ= kṛta – doing; acting; done, made accomplished, performed; service done’

o kṛt = manufacturing , acting , one who accomplishes or performs anything

· vihūrchati = vihūrch+ ati
o vihurch = to waddle , toddle , sway from one side to another; to stagger , totter , stumble
o ati – is mostly used as a prefix, I am offering it as a suffix and it means ‘excessively’In the West we all have been kṛtaḥvihūrchati or stuck in doing. Think about meeting someone we ask, how do you do ? It has come to mean how are you , but we’re asking about doing – how ( or what) do you do ? Usually followed by the next question : Hello , how do you do ? Buy the way what do you do ? We come to know others by their actions.

When idle chat occurs we ask, what are you doing today ? Or , what are your plans for the weekend or for this evening or (fill in the blank). This from a triguṇa¹ point of view is rago-guṇa-centric or action oriented. For some this may hint or imply some negative connotation, but that is far from my intent. We all act , some more than others, but we are all compelled to action ( so says the bhāgavad gītā ).

Our orientation is that of action – for some it is perpetual doing. We have been conditioned that all success comes from doing. It seems
right, it feels right. Just like a football player that puts his head down and strives for another yard ( meter) on the football field; to move
forward action is necessary.

So what’s my point for discussion ?
“no action can give liberation, since every action leaves a ‘seed’ or vāsanā , a propensity or impulse to do such an action again, and thereby immerses and drowns us in the vast ocean of action¹" . My words would be it drowns us in kṛtaḥvihūrchati.

This is in no way a casual thing and has ( as I see it) some far reaching implications. It is these implications I wish to engage in the forthcoming posts.

iti śivaṁ

words

triguṇa- the 3 guṇas (sattva , rajas , and tamas)
rago = rajas = active , urgent , and variable; action-centric , movable, dynamic.
this is from the introductory note of the Śrī ramaṇōpadēśa nūṉmālai authored by ramaṅa mahaṛṣi

[devotee]

Namaste Yajvan ji,

Good topic and explanation. However, in my opinion, Vihurchati is one-word and "ati" has been used for modification of "Vihurch" for third person singular number like "Gachhati" for the verb "Gachha".

OM

[yajvan]

hariḥ oṁ
~~~~~~
namasté




This is in no way a casual thing and has ( as I see it) some far reaching implications. It is these implications I wish to engage in the forthcoming posts.

What is action what is inaction ? Even the wise are bewildered here. bhāgavad gītā 4.16

iti śivaṁ

[yajvan]

hariḥ oṁ
~~~~~~
namasté

It is this doing that brings mischief. Yet we are told, no one indeed can exist even for an instant without performing action - bhāgavad gītā 3.5.
This should pass everyone’s common sense test. Even if you are idle, the body continues to circulate blood, the nerons in the brain continue
to fire, the various chemical reactions within the body continue to convert substances for one’s sustenance.

So here is the pickle: no action can give liberation, since every action leaves a ‘seed’ or vāsanā , as mentioned in the post above,
Yet we are driven to ‘do’, to waddle (vihurch) extensively (ati) within the field of action again and again.

It seems that the human condition is stuck on a one way street.

iti śivaṁ

[yajvan]

hariḥ oṁ
~~~~~~
namasté


It seems that the human condition is stuck on a one way street.


For this conversation to continue ( and if the reader has taken interest) then it will be necessary to do some reading....
1. the introduction to the Śrī ramaṇōpadēśa nūṉmālai
http://www.happinessofbeing.com/ramanopadesa_nunmalai.html
2. The reading itself of the Śrī ramaṇōpadēśa nūṉmālai (PDF)
http://www.happinessofbeing.com/Sri_Ramanopadesa_Noonmalai.pdf

Recall that this discussion is within the uttara folder. That infers this is beyond entry reading. For some it will resonate clearly, for others, not so much.

It is just brilliant knowledge... yet if one misses its essence then one can gain support ( prepare) by reading, Be As You Are - The Teachings of Sri Ramama Maharsi - edited by David Godman.

iti śivaṁ

[yajvan]

hariḥ oṁ
~~~~~~
namasté



It seems that the human condition is stuck on a one way street.


Yet the wise are there to help us think this though... we will take a look at some of these notions in the next few posts.


iti śivaṁ

[renuka]

So what’s my point for discussion ?
[SIZE=3][FONT=Tahoma][FONT=Verdana","sans-serif]“no action can give liberation, since every action leaves a ‘seed’ or vāsanā , a propensity or impulse to do such an action again, and thereby immerses and drowns us in the vast ocean of action¹" .

Namaste Ji,

But is it possible to be totally "actionless"?

Even in a state of Samadhi which seems to be "actionless" the parasympathetic nervous system is still functioning in the background to keep respiration and circulation going.

Even in Deep Sleep where the mind is shut off the parasympathetic nervous system functions to keep us alive.

But does the actions like breathing(respiration) and circulation leave a Vasana?

No..it does not..the reason is because breathing and circulation are not desires but an involuntary actions that does not need the cognition of the mind.

We are not even aware that we breathe or our blood is circulating.

The mind is the seat of desire.So its not that actions leave a Vasana but the mind that taints an action with desire that leaves a Vasana.

Disconnect desires from action and we leave no Vasanas.

[renuka]

It seems that the human condition is stuck on a one way street.

iti śivaṁ

Namaste ji,

Lets discuss what you wrote from a Psychoanlaytical and Religious Point of view.

Firstly we start with Psychoanalysis.

What you wrote"the human condition is stuck one a one way street" repeating actions yet again and again is called Repetition Compulsion.

It is the name given by Sigmund Freud (Neurologist and Psychoanalysis) to describe the often irresistible urge to redramatize or reenact emotional,typical painful experienced that occurred in one's past.

Ernest Jones defined repetition compulsion as the "blind impulse to repeat earlier experiences and situations quite irrespective of any advantage that doing so might bring from a pleasure-pain point of view. Will power is ineffective in controlling the compulsion"


Now lets view this from a Religious point of view.

Repetition Compulsion makes sense if we bring in the theory of Vasanas(imprints).

As long the Vasanas are present..these Repetitive Compulsions are bound to happen as you rightly said..we are stuck in a one way street without an escape.Will power too proves futile at times to handle Vasanas.

So the question now is:..How do we rid ourselves from Vasanas?

Suppression is not an answer because suppression does not dissolve Vasanas.

It will just make it lie dormant for a while only to resurface may be later or in another life.

Seeds that are fried do not sprout..so the seeds of Vasanas need to be fried in the fire of knowledge and understanding.

Understanding the Vasanas should be the name of the game.

[yajvan]

hariḥ oṁ
~~~~~~
namasté



But is it possible to be totally "actionless"?

If one is associated with and think they're the body-complex then 'actionless' is not possible. Yet when one comes to the re-recognition of one's real Being, then no action occurs. It is the ~symbol~ of the chariot. One rides within the chariot ( the body) but does nothing. This symbol has been used many-many times and it a worthy representation. Actions may and will take place in the body but to the real Self no action occurs as it is stainless.

iti śivaṁ

[satay]

Namaste,
The symbol of chariot, I hadn't thought of it like that. So basically god is driving the chariot, yet there is two sitting in it, the Nara and Narayana. Off topic but...



hariḥ oṁ
~~~~~~
namasté


IYet when one comes to the re-recognition of one's real Being, then no action occurs. It is the ~symbol~ of the chariot. One rides within the chariot ( the body) but does nothing. This symbol has been used many-many times and it a worthy representation. Actions may and will take place in the body but to the real Self no action occurs as it is stainless.

iti śivaṁ

[ameyAtmA]

Namaste,
The symbol of chariot, I hadn't thought of it like that. So basically god is driving the chariot, yet there is two sitting in it, the Nara and Narayana. Off topic but...

Dear Satay, Both Nara and Narayan melt into ONE glow.
There is neither nara nor Narayan left.

Gone are those romantic days when there were two in the chariot. The Lord came gracefully riding the chariot, stopped, put out His beautiful hand to pick up the one into the chariot, welcoming smile, and rode away gracefully and speedily, giving loving and amused glances at the stunned devotee... they went places in space in the flying chariot... here and there and everywhere, sweet memories... but now -- they are ONE and silent. Subdual of all vAsanA, divine included...
...
..
.

[yajvan]

hariḥ oṁ
~~~~~~
namasté



So what’s my point for discussion ?
“no action can give liberation, since every action leaves a ‘seed’ or vāsanā , a propensity or impulse to do such an action again, and thereby immerses and drowns us in the vast ocean of action¹" . My words would be it drowns us in kṛtaḥvihūrchati.


So, what then is the value of action?

ādi śaṅkara-ji's vivekacūḍāmaṇi, 11th śloka comes to our aid. It says:

actions help purify the mind ( citti śuddhi), not to perceive Reality(vastu¹); Reality is attained through vicāreṇa i.e. consideration , reflection , examination , investigation. It is never (attained) in the slightest by a hundred-million (koṭibhiḥ) actions.

So , what are the optics that are being used here? It is this notion of prāptasya prāptiḥ.

prāpta = obtained; accomplished , complete , mature , full-grown
sya = tyad = that, indeed
prāpti = arrival; obtainment , validity , holding good this means , that which one wishes to attain is already attained ( or being held already, ~ holding good~)

Now how to fit these ideas of actions and that which is already accomplished together? We do not need an action to attain something we all ready have. Even millions (koṭibhiḥ) of actions do not serve us in this arena. It is the adept, the uttama adhikārī¹, who understands this and paces out his/her actions accordingly.
That is, actions are used to purify/clean the cognitive apparatus (mind, perception). They are used to expand comprehension. To chart the course appropriately.
Said another way, actions are used to clean the lens of the telescope ( or microscope) to see clearly. What is being seen has always been there. It ( in this case Reality or Being) does not depend on the telescope's lens for its existence; it has always been there to be seen.
Yet this example always falls short as it infers 2 . The 2 being the perceiver and the perceived ( seer and seen). When perception is perfectly clear this is what goes away - that there never was 2, but we wish to look for another.

iti śivaṁ

words

vastu - any really existing or abiding substance; essence; advitīya-vastu - the one real substance or essence which has no second.
uttama adhikārī - see this HDF post http://www.hindudharmaforums.com/showpost.php?p=119802&postcount=9

[silence_speaks]

So true.

For a sadhaka, actions are to purify the mind. A student who sits down in meditation but ends up sleeping , would be advised to go out and work.
But that advice is not to a person who effortlessly remains in meditation ... like a Ramana.

So for a Sadhaka, actions are to purify the mind.
A liberated person is not acting even when he seems to be acting, since he knows that the kartha is a myth!

Love!
Silence