Moha And Krodha: Free Your Self From Moha And Krodha  

By Suresh Jindal  

Moha And Krodha: Free Your Self From Moha And Krodha  

Buddhists do not deny that a conventional reality exists 'out there'. It appears substantial, solid, permanent and self-existent. In fact were it not so, then all scientific research would be futile, for, the main concern of science is to investigate the ultimate nature of reality of the physical universe.

The madhyamika prasangika view of Mahayana Buddhism postulates that though beings exist in the conventional world, their existence is only through nomination, designation and mental imputation. When an investigation is made into the ultimate nature of phenomena and persons, a permanent self-existing entity cannot be found.

Things originate from dependence on other things and causes, and their existence ceases when the factors on which their existence is dependent cease to exist. Thus, a seed becomes a sprout, which goes on to become a tree. The tree goes into a cycle of flowering and shedding of leaves till it finally ages, withers and dies.

We can see this happening to our bodies with the process of ageing, and also in the turn of the wheel of fame and fortune. And yet, we continue to believe in the permanence of our beauty, wealth, fame and power.

We believe these to be permanent self-existing objects of pleasure, comfort and prestige, 'divinely ordained for us'. We cling to them as being the source of all joy and happiness. We become jealous of those who have more than us in the mistaken belief that possessing more worldly objects means greater happiness.

In our state of hallucination we fail to realise that all results are fruition of causes and conditions. Our good fortune flows from acts of generosity, compassion and loving-kindness performed in the past.

Also, our negative karmic acts will ripen into misfortune, disgrace, loss and ignominy. We read of people everywhere who in the full glow and grandeur of beauty, power and wealth suddenly or gradually become victims of poverty, crime or violence.

Such happenings leave us bewildered. We live constantly on the brink of fear of death, failure, and thoughts of loss of life, limb, wealth, wife, children and lovers. This makes us cling even harder and yearn more for objects of the phenomenal world, including fame, power and wealth.

The ultimate nature of reality is emptiness . This too has no inherent existence. Phenomena exist on their dependent origination. In the human realm, our 'good luck' is the result of our previous acts. The result becomes a cause and condition of future results.

We are all a part of this interdependent web of creatio n in which we are in a constant flux of dynamic karmic movements. To be truly liberated, you have to be free of attachment ( moha ) and anger ( krodha ).

The most precious object we cling to is the 'I' accompanied by its shadow 'mine'. It enters into the vortex of attachments to gain, praise, fame and sensory objects. The 'mine' generates the identity of the 'other'. The 'I' wants unlimited access to worldly pursuits, which leads to anger, hatred and jealousy against those who stand in the way. These are the seeds of the suffering of samsara.

The 'I' is composed of a form body and the aggregates of feeling, perception, volition and consciousness. On close examination, nothing permanent is to be found there. They are always dancing and changing according to the tunes of karmic acts and motivations.

Not recognising and accepting that the 'specifications' of all these elements keep changing but imagining them to be 'permanent' is our root delusion.

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More from same author see: Suresh Jindal  

See also: Moha And Krodha, Faith and Belief, Spiritual Guidance, God and Religion, Peace on Earth, Peace of Mind, Love and Happiness, Life and Beyond, Body Mind and Soul)