This statement may sound like music to many of us. In fact, many people do not even experience such guilt.
Yet most religions teach self-restraint. The Bible says so. The Qur'an emphasizes it. Most Indian religions also recommend moderation in enjoyment.
So, are all these religions that warn us against excessive indulgence wrong?
Yet most religions teach self-restraint. The Bible says so. The Qur'an emphasizes it. Most Indian religions also recommend moderation in enjoyment.
So, are all these religions that warn us against excessive indulgence wrong?
Even if you do not believe in any religion at all, there is some truth in being cautious about excessive indulgence in pleasures. Becoming too deeply immersed in sensory pleasures has certain drawbacks.
In this context, the ancient Indian scripture, the Bhagavad Gita, presents a profound picture. It says:
Indian religions such as Buddhism took a very uncompromising position on this issue. The Buddha taught, "Give up all desires." For "Desire is the root cause of all suffering."
But is this practical?
The Indian sage Manu says:
How true it is!
If human beings had no desires at all, could humanity have achieved so much progress?
It is true that desires also have harmful consequences. But that does not mean they should be completely abandoned. Such a course is neither practical nor desirable.
So, how do we strike a balance between these two opposing viewpoints?
The Vedic Indians had a remarkably balanced perspective on this issue. They understood the role of desire as the driving force behind all human progress. At the same time, they were fully aware of its inevitable harmful consequences. They also accepted that completely giving up desires is, in reality, impossible.
What the Buddha taught may be natural for monks and renunciates. But, for the vast majority of people living in the world, it is simply not possible.
On this issue, the ancient Upanishads adopt a highly practical approach. They strike a beautiful balance between excessive indulgence and complete self-denial.
This realistic outlook is found in almost all the Upanishads. They do not encourage complete immersion in worldly pleasures. At the same time, they do not ask us to renounce all pleasures altogether.
The Isha Upanishad expresses this balance most beautifully. It says:
- No pleasure lasts forever. Your body soon reaches a point where it can no longer enjoy any more. If you overeat, no matter how delicious the food is, your body will not enjoy it beyond a certain limit.
- Sometimes the desire to enjoy may still remain. But the object that gives pleasure may already be gone. Since no material object lasts forever, this happens quite often.
- The more you indulge in pleasures, the stronger your craving for them becomes. This may happen even after your body has already reached the point of satisfaction. At that stage, it is entirely the mind that keeps craving. The feeling, "Enough, I am completely satisfied," may never actually come. This endless craving makes you restless. You keep chasing that pleasure, but it keeps moving farther away from your reach.
- Sometimes the desire to enjoy may still remain. But the object that gives pleasure may already be gone. Since no material object lasts forever, this happens quite often.
- The more you indulge in pleasures, the stronger your craving for them becomes. This may happen even after your body has already reached the point of satisfaction. At that stage, it is entirely the mind that keeps craving. The feeling, "Enough, I am completely satisfied," may never actually come. This endless craving makes you restless. You keep chasing that pleasure, but it keeps moving farther away from your reach.
In this context, the ancient Indian scripture, the Bhagavad Gita, presents a profound picture. It says:
"When a person continually dwells on sense objects, attachment to them develops. From attachment arises desire. When desire is not fulfilled, anger arises. Anger leads to delusion. Delusion causes confusion. Confusion destroys discrimination. When discrimination is lost, the person is completely ruined."
Dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate।
Saṅgāt sañjāyate kāmaḥ kāmāt krodho'bhijāyate॥
Krodhād bhavati sammohaḥ sammohāt smṛtivibhramaḥ।
Smṛtibhraṁśād buddhināśo buddhināśāt praṇaśyati॥
— Bhagavad Gita 2.62–63.
Dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate।
Saṅgāt sañjāyate kāmaḥ kāmāt krodho'bhijāyate॥
Krodhād bhavati sammohaḥ sammohāt smṛtivibhramaḥ।
Smṛtibhraṁśād buddhināśo buddhināśāt praṇaśyati॥
— Bhagavad Gita 2.62–63.
- In our world of limited resources, excessive use of any resource depletes it. As a result, someone else may be deprived of their rightful share. Eventually, this widens the gap between the 'haves' and the 'have-nots.' Such inequality can lead to social unrest. In the end, its harmful consequences may indirectly affect you as well.
Indian religions such as Buddhism took a very uncompromising position on this issue. The Buddha taught, "Give up all desires." For "Desire is the root cause of all suffering."
But is this practical?
The Indian sage Manu says:
"No one can perform any action without desire. Behind every achievement of a person, there is always some desire."
Akāmasya kriyā kācid dṛśyate neha karhicit।
Yadyaddhi kurute kiñcit tat tat kāmasya ceṣṭitam॥
— Manusmriti 2.4
Akāmasya kriyā kācid dṛśyate neha karhicit।
Yadyaddhi kurute kiñcit tat tat kāmasya ceṣṭitam॥
— Manusmriti 2.4
How true it is!
If human beings had no desires at all, could humanity have achieved so much progress?
It is true that desires also have harmful consequences. But that does not mean they should be completely abandoned. Such a course is neither practical nor desirable.
So, how do we strike a balance between these two opposing viewpoints?
The Vedic Indians had a remarkably balanced perspective on this issue. They understood the role of desire as the driving force behind all human progress. At the same time, they were fully aware of its inevitable harmful consequences. They also accepted that completely giving up desires is, in reality, impossible.
What the Buddha taught may be natural for monks and renunciates. But, for the vast majority of people living in the world, it is simply not possible.
On this issue, the ancient Upanishads adopt a highly practical approach. They strike a beautiful balance between excessive indulgence and complete self-denial.
This realistic outlook is found in almost all the Upanishads. They do not encourage complete immersion in worldly pleasures. At the same time, they do not ask us to renounce all pleasures altogether.
The Isha Upanishad expresses this balance most beautifully. It says:
"This entire universe, with everything moving and unmoving, belongs to the Lord of the universe. It is not the private property of any individual. Therefore, do not cultivate an excessive sense of ownership. Enjoy it with restraint. Do not take away another person's rightful share."
Īśāvāsyam idaṁ sarvaṁ yat kiñca jagatyāṁ jagat।
Tena tyaktena bhuñjīthā mā gṛdhaḥ kasyasvid dhanam॥
— Isha Upanishad — Mantra 1.
Īśāvāsyam idaṁ sarvaṁ yat kiñca jagatyāṁ jagat।
Tena tyaktena bhuñjīthā mā gṛdhaḥ kasyasvid dhanam॥
— Isha Upanishad — Mantra 1.
But merely enjoying pleasure is not enough; responsibility must accompany it. We must also perform our duties. If we live in this manner, then even if we live for a hundred years, pleasures will not bind us.
The Isha Upanishad belongs to the Yajur Veda. The Yajur Veda itself offers another beautiful piece of advice on how we should approach life. It says:
What a practical and well-balanced philosophy of life!
Please write and let me know what you think about this. I am very eager to know your opinion. Until we meet again.
"Therefore, while enjoying life's pleasures with restraint and continuously performing your duties, aspire to live a full life. There is no better way of living than this."
So says the same Upanishad.
Kurvanneveha karmāṇi jijīviṣec chataṁ samāḥ।
Evaṁ tvayi nānyatheto'sti na karma lipyate nare॥
— Isha Upanishad — Mantra 2.
So says the same Upanishad.
Kurvanneveha karmāṇi jijīviṣec chataṁ samāḥ।
Evaṁ tvayi nānyatheto'sti na karma lipyate nare॥
— Isha Upanishad — Mantra 2.
The Isha Upanishad belongs to the Yajur Veda. The Yajur Veda itself offers another beautiful piece of advice on how we should approach life. It says:
"The sun, the eye of the whole world, rises every day in the east. As we behold that rising sun, may we live for a hundred years. May we speak without hurting anyone's feelings. May we listen to others. May we live with dignity for a hundred years. And, if possible, may we live even longer."
Tac cakṣur devahitaṁ purastāc chukram uccarat।
Paśyema śaradaḥ śataṁ, jīvema śaradaḥ śatam।
Śṛṇuyāma śaradaḥ śataṁ, prabravāma śaradaḥ śatam।
Adīnāḥ syāma śaradaḥ śataṁ,
Bhūyaś ca śaradaḥ śatāt॥
— Shukla Yajur Veda, Chapter 36, Mantra 24.
Tac cakṣur devahitaṁ purastāc chukram uccarat।
Paśyema śaradaḥ śataṁ, jīvema śaradaḥ śatam।
Śṛṇuyāma śaradaḥ śataṁ, prabravāma śaradaḥ śatam।
Adīnāḥ syāma śaradaḥ śataṁ,
Bhūyaś ca śaradaḥ śatāt॥
— Shukla Yajur Veda, Chapter 36, Mantra 24.
What a practical and well-balanced philosophy of life!
Please write and let me know what you think about this. I am very eager to know your opinion. Until we meet again.
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