The beginning of spirituality
Are we really spiritual?
Visiting an ashram in India, absorbing a few words of wisdom from someone there, and then believing ourselves to be spiritually transformed is quite common.
Certain individuals engage in yoga asanas and adopt the title of "yogis" for themselves.
While some others learn mystical practices from a sadhu (renunciate), often found in places like Rishikesh or Varanasi, and subsequently believe they have attained a heightened spiritual state.
There’s nothing inherently wrong with the individuals mentioned, as long as they do not harm others. However, spirituality goes beyond these pursuits. Due to our inherent limitations or preferences, we might choose different paths toward spirituality. It’s important to evaluate whether we are on the right path and to assess our progress over time. Otherwise, we may find ourselves deceived—having given up material comforts for spiritual growth but not making genuine spiritual progress.
The following shloka from the Bhagavad Gita describes an enlightened yogi as someone who remains undisturbed by suffering, does not crave pleasure, and is free from attachment, fear, and anger.
duḥkheṣv anudvigna manah sukhesu vigata sprhah
vita raga bhaya krodhah sthita dhir munir ucyate - Bhagavad Gita 2.56
We may not be enlightened yogis, but we should question whether the spiritual path we've chosen aligns with the description of a yogi mentioned above. If it doesn’t, we might just be deceiving ourselves.
Why spirituality?
In a perfect world where life consisted solely of joy, pondering existential questions might appear unnecessary. However, reality is different. Each individual inevitably encounters both moments of pleasure and pain. During times of happiness, life seems wonderful and fulfilling. Yet, when faced with suffering, we're compelled to question life's purpose, the origins of our pain, and whether there's a means to alleviate future suffering.
Yogis, through their dedicated practices, develop the ability to perceive past lives.
samskara sakshatkaranat purvajati jnanam - patanjali yoga sutras 3.18
They have observed that each of us has lived numerous past lives and will likely experience many more in the future. In these cycles of existence, each birth brings either pleasure, pain, or both, influenced by our past karma. Essentially, we are the architects of our own joys and sufferings. While we may sometimes discern the cause and effect, understanding the ways of karma is challenging, as described in the Bhagavad Gita.
karmano hy api boddhavyam boddhavyam ca vikarmanah
akarmanas ca boddhavyam gahana karmano gatih - Bhagavad Gita 4.17
Accepting that we are responsible for our adversities brings peace to the mind. As a result, we strive to prevent future suffering by engaging in virtuous actions. Even if you struggle to accept the concept of karma extending across lifetimes, committing to good deeds is enough. Belief in karma is not necessary for living a morally upright life.
Through countless past lives, we’ve accumulated a vast amount of both good and bad karma, binding us to the endless cycles of life and death. The purpose of any spiritual path we choose is to free ourselves from these bonds. While the paths may vary, the ultimate goal remains the same—Moksha.
Where to begin?
Many of us have attempted to meditate at some point in our lives. However, sooner or later, we realize that despite our best efforts, we struggle to keep our focus on the object of meditation for more than a few minutes. The mind keeps slipping away. We bring it back, but it drifts off again and again. As Arjuna says in the Gita, controlling the mind is as challenging as controlling the wind.
cancalam hi manah krsna pramathi balavad drdham
tasyaham nigraham manye vayor iva suduskaram - Bhagavad Gita 6.34
Unless we understand why the mind keeps slipping away and address the root cause, all our efforts are in vain. Any appealing new practice or technique might work temporarily, but it's only a matter of time before the mind learns the trick and drifts off again.
So where is the mind wandering off to? It’s being drawn away to feed the deep-rooted afflictions we’ve carried for a long time. These afflictions are powerful and insatiable, and drive us to commit sins against our will. Krishna warns that these afflictions are our true enemies.
kama esa krodha esa rajoguna samudbhavah
mahasano mahapama viddhy enam iha vairinam - Bhagavad Gita 3.37
To systematically address the afflictions of the mind, we can categorise them into six types:
Kama - Strong desires including but not limiting to sexual desires.
Krodha - Anger
Lobha - Greed
Moha - Delusion. Failure to discern between dharma and adharma.
Madha - Pride
Matsarya - Jealousy
We are constantly under the influence of these powerful forces. Every action we take, whether good or bad, is driven by them. The first step in spirituality is recognizing these afflictions and their impact on us. Only then can we take the necessary steps to weaken them.
Take a moment to identify your most dominant affliction.