Karma & maya
“Inthe forest of this world this body is like a tree born of seed of karma. Hands and feet are leaves. Blood, breath (prana or vitality) and vasanas are juice. Happiness and sufferings are flowers. Impression of actions of waking state makes spring season. Ignorance rejoices in it. Unwantedaction of sleeping stage is summer season. It dries down in it. Youthand teen-agers are new green twigs. Looksbeautiful but only for a few moments. Oldage is dry leaves and monkey of love and hate keeps jumping and shaking thistree all the time.
Waking state is spring which creates ice and freezes life intosleeping state. This tree growsgreen through juices of passionate hankering. Family members are like grass and creepers. Five senses of perception are five main branches from the trunk which ismind. Desires are vines. Five pranas and passion are juices. The root of this tree is soul. The seed of soulhood is pure consciousness. The seed of that is Bramha. As long as the root is connected with the trunk the tree grows, karmagrows association the sanga grows. Whenroot is separated from seed and seed alone remains that is asanga. The rise of I-ness, the vibrant my-ness, me-ness, you-ness and he-ness isthe cause of the tree of life the nature of which is actionism, workoholism. United with anti Self this becomes soul and causes the world problem.”
Yama, or the God Of Death says in the Katha upanishad:
“The good is one thing; the pleasant, another. Both of these, serving different needs, bind a man. It goes well with him who, of the two, takes the good; but he who chooses the pleasant misses the end.
Both the good and thepleasant present themselves to a man. The calm soul examines them welland discriminates. Yea, he prefers the good to the pleasant; but thefool chooses the pleasant out of greed and avarice.
Afterpondering well the pleasures that are or seem to he delightful, you haverenounced them all. You have not taken the road abounding in wealth,where many men sink.
Wide apart andleading to different ends are these two: ignorance and what is known asKnowledge. I regard you, O Nachiketa, to be one who desires Knowledge;for even many pleasures could not tempt you away.
Fools dwelling indarkness, but thinking themselves wise and erudite, go round and round,by various tortuous paths, like the blind led by the blind.
The Hereafter neverreveals itself to a person devoid of discrimination, heedless, andperplexed by the delusion of wealth. “This world aloneexists,” he thinks, “and there is no other.” Again andagain he comes under my sway.
Many there are who donot even hear of Atman; though hearing of Him, many do not comprehend.Wonderful is the expounder and rare the hearer; rare indeed is the experiencer of Atman taught by an able preceptor.
Atman, when taught byan inferior person, is not easily comprehended, because It is diverselyregarded by disputants. But when It is taught by him who has become onewith Atman, there can remain no more doubt about It. Atman is subtlerthan the subtlest and not to be known through argument.
This Knowledge cannotbe attained by reasoning. Atman become easy of comprehension, O dearest,when taught by another. You have attained this Knowledge now. You are,indeed, a man of true resolve. May we always have an inquirer like you!
Yama said: I knowthat the treasure resulting from action is not eternal; for what iseternal cannot be obtained by the non-eternal. Yet I have performed the Nachiketa sacrifice with the help of non-eternal things and attainedthis position which is [only relatively] eternal.
The fulfilment ofdesires, the foundation of the universe, the rewards of sacrifices, theshore where there is no fear, that which adorable and great, the wideabode, and the goal—all this you have seen; and being wise, you havewith firm resolve discarded everything.
The wise man who, bymeans of concentration on the Self, realises that ancient, effulgentOne, who is hard to be seen, unmanifest, hidden, and who dwells in thebuddhi and rests in the body—he, indeed, leaves joy and sorrow farbehind.”