Once we receive His blessings, transformation will take place

Ihave used Sanskrit words in order to bring clarity to what I wish to communicate. ‘Chinta’ essentially means painful thoughts about what concerns us. For example, a parent may be worried about his son’s future. ‘Chintan’ on the other hand is giving careful thought to a subject of importance. The closest English word for it is contemplation. For example, one is seriously thinking about one’s relationship with God.

If worrying was at all useful, Lord Krishna would never have asked Arjuna not to worry. He specifically asked him not to worry in verse #18.66 of the Bhagavad-Geeta. Why? Because it is a negative emotion. Unfortunately, we are programmed to do just this due to our faulty natures, which are parts of our fate. Don’t we bring our natures from our previous births? Are some people not helplessly lusty, greedy, etc.? As a matter of fact, we are identified by this trait. We are known as a worrier, even a habitual worrier. There is a connection between worrying and ‘ahankar’(ego), which makes one to be habituated to obsessive thinking or worrying. Sadly, this is quite common in humans.

If it is so harmful, there must be ways to stop it. Yes, there are many ways. Some fortunate souls are blessed with good sanskars, which alert them of the dangers of worrying, and they turn to God for help. Some other fortunate souls know the limits of thinking and stop themselves from harming themselves. Some others busy themselves in doing duties and escape the ill effects of worrying. But no one has ever found any real solution to the habit of worrying except taking unconditional shelter from God. Other solutions only give temporary relief. Spiritually intelligent persons do not waste time in futile search; they turn to God, period.

How does one make this transformation? Surprisingly, chintan is natural for a pure soul. But as we get into a material body, our faulty natures take charge; we begin to worry, etc. We must start with our ahankara. Due to the faulty use of ahankara, one thinks that one is a doer, which no one can really be, because there are five causes for success in all actions. (18.13) Not surprisingly, providence or luck is one of them.

We succeed in life only if our good karmas are coming to fruition. Contrarily, one must use the faculty of ahankara in the right way, which is to do one’s duties. This will be a good start to come to the chintan territory. God’s help is crucial because He controls everything. Isn’t He the owner of everything? How can we imagine an independent existence in His creation? God’s help must be sought.

Once we receive His blessing, transformation will take place. We have to also agree to serve in the mood of an instrument of God, because one must remind ourselves repeatedly that this is God’s creation, and we are only one small part of it. This is the direction one must take, and not be self-centered.

Chinta to chintan is a very big transformation and is a real success. Chintan is incumbent upon three basic truths -- remain in shelter of God – our Swami (master); one must follow dharma always; and the third is service, not unlimited enjoyment in the material sense. Because there is one Master and we all are His servants only. Truly reformed, sky is the limit of God’s munificence. We can have everything desirable like peace, bliss and even liberation in a future life making steady progress life after life.

(The author is a spiritual teacher)