The Basics of Vedanta – Part II

Philosophy, Reflections, Vedanta

The Basics of Vedanta
The Search for the Self
Lesson – 2

Teacher:  Can you please summarize what we learned in lesson one?

Student:  I learned lots of things. Let me try to recall the main points.

As colors are made out of primary colors, all music is made out of seven notes, all sounds are combined in the sound of OM, and all positive integers are made out of 1 (0 is the absence of 1). Rishis, the scientists of the inner truth, searched for ‘something’ from which all people and the objects of the world are made out of. Through inner search, logic, and direct realization of the Ultimate Truth, they found that everything in the universe is made out of “Pure Consciousness” which they call “Brahman”.

As golden ornaments, though different in names and forms are made out of gold, clay images are made out of clay, and all different waves of an ocean are nothing but water, all various beings and objects of the world are made out of “Pure Consciousness”  or Brahman. Rishis, sages, saints, as well as other people, have realized this Ultimate Truth. Anyone who follows this well-researched path described by these Rishis, Sages, and Saints can realize this Ultimate Truth. When we realize this Truth, we become connected with all beings and objects of the world as one entity.

Teacher:  Do you recall anything else about what we discussed?

Student:  Yes, I remember more. You have said that all the spiritual laws (findings related to the Ultimate Truth) were compiled into “Vedas.” The Rishis did not claim that they had created these laws. But they said they had realized these truths.

Oh, I also have something more to say.

Teacher:  Please go ahead.

Student:  The philosophical parts of the Vedas (related to the existence and functions of our life and the universe) were compiled into Upanishads. Sage Badarayana had composed 555 sutras or formulas to systematize the revelations and the realizations of the Rishis on a rational basis. The book that consists of these sutras is called the “Brahma Sutras”. And the practical expressions and applications of these truths have been written in the form of a dialogue between Shri Krishna and Arjuna in The Bhagavad Gita, a part of the great epic Mahabharata.  We can also learn these truths from the lives and teachings of the realized souls.

Teacher:  Anything else?

Student:  Yes. “Pure Consciousness” or Brahman cannot be described in words as words are incapable of expressing infinity. But, the closest description of the nature of Brahman has been expressed through the word Sat-Chit-Ananda (Existence, Knowledge, and Bliss Absolute). Brahman is the support of our Existence, the basis of our awareness (which gives us knowledge), and the source of our happiness.

Teacher:  Excellent. In the spiritual path, it is always good to go back and remember what we have learned and reflect upon it. The more we do that, the more we understand these fundamental thoughts of Vedanta. The books of the Vedanta Philosophy are not like the kinds of novels that we read once and know their stories and then need not read again. We must realize the Ultimate Truth by repetitively reading, reflecting, and practicing these thoughts as described in the Vedanta books.

Student:  Does that mean that the spiritual knowledge is not an intellectual knowledge?

Teacher:  Exactly. You understand the point.

Remember one more thing I had said in the last lesson. I mentioned that Shri Shankaracharya wrote commentaries on the Upanishads, Brahma Sutras, and the Bhagavad Gita. Then, based upon the truths described in these books and his own direct experiences, he taught his disciples “Advaita Philosophy.” Later, based on the life and teachings of Sri Ramakrishna and Holy Mother Sri Sarada Devi, as well as his own studies and revelations, Swami Vivekananda expounded upon these truths through his lectures and writings. This is what most people consider to be the foundation of the Vedanta Philosophy that we know today. We can also find many other books in the literature based on the experiences and teachings of Saints and Sages which are also helpful to learn about the Vedanta Philosophy.

Student:  Thank you for reminding me of that point. I have a question: Besides Sat-Chit-Ananda are there any other names or expressions that are used to describe Brahman?

Teacher:  Good question. In the Bhagavad Gita, Upanishads, and Brahma Sutras, various words and expressions are used to provide the reader with some understanding of Pure Consciousness or Brahman.

You know that the Bhagavad Gita is considered to be the essence of all Upanishads.  I will cite a few of them from the Bhagavad Gita.

In Chapters two and twelve of the Bhagavad Gita, Pure Consciousness or Brahman has been described as follows:

Student: It seems that several of these expressions can be interpreted as having a negative connotation, like birth-less, does not perish, does not move, cannot be burnt, cut, or drowned, or Indefinable.

Teacher: You are right. Initially, one tries to understand “what is not Brahman.” It is called the process of elimination. In Sanskrit it is called “Neti, Neti” – not this, not this. For example, whatever perishes is not Brahman. Thus, the body and mind cannot be Brahman. Whatever is subject to change is not Brahman. We look around and find that everything is changing. We do not perceive anything that is permanent. Ultimately we find that whatever we perceive through our senses is not Brahman.

Student:  But, through this process, we will then eliminate everything in the universe and ultimately nothing will remain that can be called Brahman!

Teacher (with a smile): That is not the case. At the end of the elimination, the One who inspired the search definitely remains.

See, in a process of searching three things are needed: (1) The subject: the person who searches, (2) the object: the objective or goal of the search and (3) the process: the act itself of searching.  In this case, the Pure Consciousness is guiding the mind of a person (subject) to the search for Itself. Then, how can it find Itself? Here, the subject is looking for itself as an object!

Suppose a king named Bhimsing forgot that he is the king Bhimsing.

Now, suppose he begins to ask everyone “Are you king Bhimsing?” Everyone will definitely say ‘no, he or she is not’.  Ultimately, when the king realizes that ‘he himself is king Bhimsing,’ then his search ends, and he is happy with himself. Thus, by eliminating everything that is not Brahman, we ultimately realize our true identity which is Pure Consciousness and the search ends. Then, the subject, the object, and the process of the search all become one.

Student: Is it then true that whatever has been denied is not Brahman?

Teacher: Good question. In this case, there are three steps: (1st) One denies that everything that is grasped by the senses is Brahman, (2nd) One realizes the “Pure Consciousness” or Brahman by becoming one with It, and (3rd) After realizing Brahman, one finds that everything that has been denied was also Brahman, but one was not aware of it.

For example, when we are so aware of various names and forms of people with their different personalities, we forget that there is one life force behind them all. When we become aware of the same life force, the outer differences start melting away.

It is the same with the golden ornaments. When we are aware of the gold, then the names and shapes of the ornaments fade away, and we realize that everything is gold. It is same with clay images.

Sri Ramakrishna explained this in a very simple way. He said that in a house there is a staircase which takes one to the terrace. We climb on the first step and ask, ‘Is this the terrace?’ The answer is ‘no’. Then, we go on the second step and ask, “Is this the terrace?’ The answer is ‘no’. Thus, denying all the steps we finally reach to the terrace. Then, we find out that the terrace is made out of the same material that the steps have been made out of. Similarly, in the beginning, we negate that which does not appear to be Pure Consciousness. After negating everything, when we do finally realize Pure Consciousness, then we understand that everything actually is Pure Consciousness. The only difference is that before this realization, we saw all these things as various, separate objects.

Student: This is great. The names and forms of people divide us all. In order to realize the life force behind every being, we have to go beyond their names and forms. Once we realize the common life force behind everything, we start seeing all things connected by a common thread.

Teacher:  Excellent. That is the goal of the spiritual search for the Ultimate Truth or Ultimate Reality, also known as Pure Consciousness or Brahman.

Let us go back to the words I cited from Bhagavad Gita which refer to Brahman. They are all inter-connected. One that is imperishable should be birth-less because anything that has a beginning must also have an end, and therefore, it cannot be imperishable.

The imperishable should be infinite and omnipresent, or all-pervading.  That which is omnipresent is unique. Thus, there can be no two Brahmans.  Infinite cannot manifest because whatever manifests is, by definition, finite. Thus, the infinite is un-manifested. It is also unchangeable and immovable.

Student:   I have a question. If Brahman or Pure Consciousness moves through all beings, then how can It be immovable?

Teacher:  I admire your thinking and your question. Let me tell you an incident from my life. Once I was traveling in a New York Subway. It was a rush hour. The subway car was packed with people. I was standing in the middle of the car surrounded by people. The train makes turns on its way and the riders get thrown around. I was holding a strap which was a short distance away. I had to stretch my hand out to hold onto it, and so my hand was hitting the faces of several people. One passenger told me to let the strap go. I said, “If I let go, I will fall.” The passenger smiled and asked me, “Where are you going to fall?”  I then understood the situation. In order to fall, I needed a room. But I had no room to move, so, how could I fall? This analogy taught me about Brahman being immovable. In order for Brahman to move, it needs some space where Brahman does not exist. But, Brahman is everywhere. Therefore, It has no room to move, and as such, Brahman is immovable as a whole.

Student: That was a good explanation of how Brahman is immovable. A similar question comes to my mind about how to understand Brahman being un-changeable even though all things in the universe are changing.

Teacher:  Changes are relative. I told you in lesson one, if you have several photographs taken from your childhood up until now at various stages of your life, they will surely all look different. But you feel that you are the same person in all of those pictures. Who is ‘you’? Your body and mind keep changing, but, the one ‘you’ who see all changes is not changing. There is something behind your body and mind which does not change. Relative to that unchanging personality, you perceive all changes.

The same thing holds true for movement. I move my hand and you see the movement of my hand because behind my hand something is not moving. Imagine that I am standing in an elevator of a 500 story building. The elevator is at 500th floor and it is going down to the 1st floor. Now, suppose the machinery of the elevator breaks and the elevator car falls with gravitational force. During that time, if I hold a pencil in my hand and let it go in the air, the pencil will not fall on the ground until the elevator hits the ground. The pencil floats in the air because the pencil in the air and floor of the elevator are going down with the same speed. Thus, we do not see the pencil moving because the elevator and the pencil are moving together at the same speed. If the background against which the pencil fell remained steady, then we would see the pencil moving.

Student:  It is amazing to know that several hundred years ago when the Bhagavad Gita was written, all these appropriate words were selected to describe Brahman. The Rishis and Lord Vyas must have been very thoughtful and deeply research-minded.

Teacher: The Rishis were research-minded and also very poetic in their expressions. A Rishi told a story in the Kena Upanishad in order to express that Brahman or Pure Consciousness cannot be destroyed by any weapon, fire, water, or wind.

Once, the gods and demons had a war. The gods won the war and they were boasting about their powers. Among the gods, there was the fire-god, the wind-god, and Indra, the king of all gods. At that time, Brahman appeared in a celestial form called a Yaksha and presented a straw to the fire-god to burn it. The fire-god tried with all his might, but he could not burn the straw. Similarly, when the piece of straw was presented to the wind-god, he could not move the straw. The fire-god and the wind-god were embarrassed by their defeat. They asked Indra to go and find out who that Yaksha was. When Indra went to find out, the celestial being disappeared and he saw a divine goddess Uma in its place. When Indra inquired about the celestial being, Uma told him that it was Brahman, who came in that form to inform people that because of the power of Brahman, the gods had won the war. The gods were just the instruments of Brahman.

Student: That is a very interesting story. I am amazed to hear that it was told several thousand years ago. It really highlights the message that Brahman is indestructible, and cannot be burnt by a fire or blown away by the wind.

I think I am finally getting an idea about Pure Consciousness or Brahman.  You have explained to me that Brahman is infinite and our finite mind cannot comprehend it. But I cannot help but wonder: ‘Why can Brahman not be known? Within the last several thousand years, we have learned so much and advance so far, so one day we will be able to know Brahman. Is that true?’

Teacher: Is there a limit to knowledge? The sky is the limit for learning.

For example, look at the bottom chart.

The area inside the circle represents all the knowledge that exists between all human beings on the earth. The area outside the circle represents our ignorance.  Suppose the radius of the circle is 2 units. Then, the circumference will be C = 2 x (Pi) x (2) = 4 (Pi).

Suppose after some time, through research and learning, we acquire more knowledge. Then the area of the circle of knowledge increases. Now suppose this new circle has a radius of 3 units. Then, its circumference will be C = 2 x (Pi) x (3) = 6 (Pi).

 Do you agree that 6 (Pi) is bigger than 4 (Pi)? What do you see? As our knowledge increases, the circumference of the circle of knowledge also increases.  This is actually the awareness of our ignorance. Thus, the more we know, the more we are aware of our ignorance.

Student: This is wonderful. I never thought it that way. I figured we just know more and more every day so that one day we will know everything that we are supposed to know. But, it is not true.

Teacher: You know that tons of research papers are being published every day. If you look at a few scientific research papers more closely, you will find that they solve one problem, but create more questions or inquiries. It is good. It shows that the awareness of our ignorance is increasing with our increase in knowledge.

Student: I remember that the wise man Socrates said a similar thing. If someone claimed that he/she had some knowledge about any subject, then Socrates would start asking questions of that person until a point came when the person was forced to admit that he/she did not know the subject. I think Socrates’ intention was not to insult that person but to help him/her realize that there is a limit to one’s knowledge.

I also remember another thing about Socrates. He once said that some respectable person had been going around saying to others “Socrates is the wisest person around.”Socrates began to wonder why a respectable person would say such a thing. Socrates knew that many people knew more about many subjects than he did. But, upon pondering this more deeply, he realized that many people claimed that they knew more than they actually knew, while he himself was actually aware of what he knew and what he did not know.

From this, we can conclude that the sign of a wise person is that he/she is fully aware of what he/she knows and does not know.

Teacher: That is a very nice connection you made.

Student: But, I find it depressing to know that we are limited in our abilities such that we cannot know everything. It makes me feel helpless.

Teacher: Let me tell you a few important things the Upanishads teaches us about knowledge

The first point is from the Chhandogya Upanishad (7.1.1 – 3).

A great sage Narada went to another Sage and Teacher named Sanatkumar and told him, “I came to learn from you. Please guide me.”

Sanatkumar asked Narada, “Please tell me what you already know. After knowing it, I will have a better idea what I have to tell you.”

Narada said, “I know all the four Vedas, the Puranas, Grammar, Mathematics, Economics, Logic, Ethics, the Science of Archery, Astronomy, the Performing Arts, and much more. I know all these things, but I have not overcome my dissatisfaction and sorrows. I think to myself, ‘I am only Mantra-Vit (the Knower of the Mantras) and not Atma-Vit (the Knower of Atman).’ That is why I am not fully satisfied and happy within. I have heard that an Atma-Vit person has obtained complete satisfaction and experiences bliss within. So, please guide me in obtaining the Knowledge of Atman.”

So the Great Sage and Teacher, Sanatkumar, taught Narada the Knowledge of Atman.

There is another similar but more important teaching we find in the Mudaka Upanishad (1.1.3-5) about knowledge.

Once, Sage Shaunaka, who was the head of a large university, went to another great Sage, Angira, and respectfully asked him, “O Respectable Sage, what is it by knowing which everything is known?”

Sage Angira said, “The Knowers of Brahman say that there are two kinds of knowledge: The Inferior Knowledge (Apara Vidya) and The Superior Knowledge (Para Vidya).  The Inferior Knowledge (Apara Vidya) includes, but is not limited to the knowledge of all four Vedas, Chanting, Rituals, Grammar, Poetry, the Planets and Stars, and others. The Superior Knowledge (Para Vidya) is the one by which the Imperishable Brahman is realized.”

Student: Wow! So, both the Upanishads say the same thing! I keep wondering again, and again, how, several thousand years ago, these great Rishis thought to attain the highest knowledge that a human being ought to attain?

Teacher: Yes, it is amazing. More importantly, these thoughts and the truths these Sages realized are not bound by time and space. As the laws of science are true in all countries, for all people and for all the time, these truths of the Upanishads, the Bhagavad Gita, and the Brahma Sutras are true for all people everywhere and for all of the time.

The Rishis tell us that the knowledge of worldly objects or materials is limited. The knowledge of “I,” the One who is inquiring, Pure Consciousness (Brahman), is most important. When we realize Brahman, our true divine identity, then we find that our life and the world become meaningful, and all our fundamental questions of life are answered. We acquire a clear understanding of ourselves and our relationship to others, attain fearlessness and fulfillment in life, and experience infinite bliss within. This does not depend on any object in the world.

Student: After knowing this, I wonder who would not want to try to realize one’s true divine identity. Thank you for sharing these wonderful eternal truths with me.

 Teacher: My pleasure.

(Thanks to Sheela Krishnan and Ben Baker for editing this post.)

Shatashloki – II (Shloka 2)

Philosophy, Reflections, Shatashloki, Vedanta

“Shatashloki” of Shrimad Shankaracharya – II (Shloka – 2)
The Glories of a Sadguru and His/Her Disciples

Shloka – 2

Translation of Shloka – 2

As the sandalwood tree fills the neighboring trees with its fragrance and makes them ‘cooling trees’ which remove people’s tiredness and the burning sensation of the sun, the compassionate disciples of a Sadguru who have realized God (Brahman) remove the three kinds of suffering and impurity of the people around them.

Comments:

We learned in shloka-1 that a Sadguru makes his/her disciple a “Sadguru” just like him/her. But the impact of the Sadguru’s teachings goes further. The disciples of the Sadguru with their compassionate hearts remove the suffering of the people around them.

Sri Ramakrishna emphasized repeatedly that “Holy Company” is very important for spiritual progress, especially to develop the love for God. He gave an example of a dyer who had a pool filled with a magical liquid. If anyone came and asked, “Please make this white cloth into a red colored cloth,” the dyer would dip that cloth into the pool and it would come out as a red cloth. In the same way, he colored people’s white clothes with blue, yellow, orange, and other colors just by dipping them into the same pool. One person observed this and said, “I want to be colored with your color.” The analogy applies to Sri Ramakrishna himself. If Krishna’s devotee came to him, he would fill the heart of that devotee with the devotion of Krishna with his talks and singing. The same was the case with the devotees of Kali, Durga, Shiva, Rama, or any other god or even any other religion. Sri Ramakrishna was suggesting that an observant devotee may ask him about how to become like him.

A company is contagious. Swami Vivekananda said that if you cherish good thoughts and try to build a good character, you will attract people with good thoughts and good character. These people, in turn, help you to develop more good thoughts and to strengthen your good character. The same is true for bad character. If we cherish harmful ideas and knowingly or unknowingly try to be a wicked person, we attract people with harmful thoughts and wicked character. They help us to become a truly wicked person. There is a proverb that ‘A person is known by the company he/she keeps.” There are exceptions to this. Out of compassion and love, Lord Shiva kept ghosts and goblins around him for their upliftment. We cannot judge Lord Shiva by his company.

Sri Ramakrishna said that when a plant is small, it has to be hedged around otherwise animals will eat it. But, when the small plant becomes a big tree, then you can tie an elephant to the tree and nothing happens to the tree. Thus, when a person’s strong character is built, then he/she will not be affected by his/her company. People with strong character make a positive influence on the people around them. Still, wise people say that “Sadhu Savadhan”, meaning a wise person should always be alert to not being influenced by wicked people.

The trees covered by the fragrance of the sandalwood means that in the presence of holy company, people’s holy thoughts rise to the surface. With holy thoughts, people’s minds get cleansed and become pure. Also, holy thoughts guide people to do the right thing, avoid problems in life, and attain peace within.

Swami Vivekananda said that each person is potentially divine. When we go towards our divinity, we feel peace within. We will feel the joy of doing the right thing. On the other hand, when we go away from our divinity, our minds are filled with demonic thoughts. Having these demonic thoughts, we speak accordingly and perform demonic actions. Such things will fill our minds with impurities and develop inner conflicts between our divine selves and these demonic thoughts, speech, and actions. This state of mind will always be filled with agitation, frustration, depression, and dissatisfaction. Such a mind will be far away from peace. It suffers from all kinds of mental problems. Thus, the holy company is extremely important to help us raise our holy thoughts to the mental surface which eventually help us to realize our divinity and enjoy purity, peace, and bliss within.

It will not be inappropriate to look at the list of divine and the demonic qualities Shri Krishna had described in the sixteenth chapter of the Bhagavad Gita. By knowing these qualities, we focus our minds to develop divine qualities and stay away from the demonic qualities in order to attain purity, peace, and bliss.

Divine Qualities:

(1) fearlessness, (2) purity of mind, (3) being established in the True Knowledge of the Self and an ability to focus the mind on the Self, (4) charity, (5) control on one’s senses, (6) sacrifice or unselfish service (7) study of the scriptures and the habit of reflecting upon their teachings in order to practice them, (8) austerities – bearing the pain due to spiritual practices (9) being simple minded (lack of crookedness), (10) not to hurt anyone through thought, speech and action, (11) being truthful, (12) devoid of anger, (13) renunciation – ability to renounce what comes in the way of spiritual development (14) peaceful nature, (15) not to think or talk ill of others, (16) compassion towards all beings, (17) not being greedy, (18) having a gentle nature (not being rude), (19) modesty; feeling shame in doing unrighteous things, (20) not restless (21) possessing an aura of divinity (22) forgiveness, (23) ability to hold onto spiritual practices until realization of one’s divinity, (24) purity – external and internal, (25) having no animosity towards anyone and (26) not craving for special honor or respect.

Demonic Qualities:

(1) Pretension, (2) Arrogance, (3) Being egoistic, (4) Lack of control over anger, (5) Rudeness, (6) Ignorance, (7) Being confused between “what should be done,” and “what should not be done,” (8) Lacking purity (9) Being unrighteous (10) Being untruthful

(11)  Thinking that the world is devoid of truth, has no moral basis, is without God, and is the creation of a combination of the male and female element with no other cause except the fulfillment of lust. Having such views, these lost souls, with little understanding and fierce actions, rise as the enemies of the world for its destruction.

(12) Being filled with hypocrisy, pride, and arrogance, and giving themselves up to insatiable desires, they hold false views through delusion and act with impure resolve.

(13) Living with infinite worries which last till their deaths, and thinking that ‘acquiring pleasures of the body and mind is the only goal of life,’ they crave for sense-pleasures.

(14) Being slaves of thousands of hopes of worldly desires and filled with lust and anger, they are busy collecting money for sense pleasures through unethical means.

(15) Thinking that “Today I have gained one thing and later on I will fulfill another longing. I have collected this much money, and in the future, I will collect more. I have killed this enemy and I will kill more in the future.  I am the Lord of the Universe.  I enjoy the world.  I am endowed with all the cleverness. I am powerful and I am happy.  I am rich and I am from a ‘high family.’  There is no one equal to me.  I give in charity, perform religious rituals, and I will enjoy the world.”  Thus, being deluded by ignorance, caught in the net of ‘attachment’, with messed-up minds, and craving for sense pleasures they fall into a hell, meaning that they live very low-level human lives.

(16)  Considering them as great, drunken by the wealth and worldly respect these arrogant people perform religious rituals whimsically for their worldly pleasures.  They do not properly follow scriptural injunctions.

(17) With minds filled with ego, the pride of their physical strength, arrogance, worldly desires, anger, and jealousy they torture Me (the Self) which lies in themselves and others.

We have one more important thing to know. Sri Ramakrishna had said that the wind from the Malaya Mountain fills all the trees with the fragrance of the sandalwood except a few trees like the cotton trees, the banyan trees, the ashwattha trees.

This means that holy company does not inspire all people. In order to get inspired by the holy company, one needs a proper state of mind. Those who are egoistic, arrogant, deeply engrossed in worldly pleasures and think that there is nothing higher to attain than sense-pleasures, name-fame, honor, power, and position do not get inspired by the holy company. There were many people who had seen Sri Ramakrishna at the Dakshineswar Kali Temple, but they did not understand his spiritual depth, let alone feeling inspired by him. Several of them even thought that Sri Ramakrishna was a “pagol” (insane) person. So, we have to do spiritual practices in order to recognize and get inspired by the holy company. Swami Adiswarananda, the Spiritual Head of the Ramakrishna Vivekananda Center of New York, used to say that people go to a holy person for the holy company, but then they talk about politics and other mundane things. The holy people out of love and compassion talk to such people about non-spiritual things, but then they miss the advantage of the holy company. We should go to the holy company in order to learn about spirituality and how to make progress in our spiritual path. We can learn valuable lessons from their experiences and teachings which inspire us to realize our true divine identity.

Note: The cotton trees, the banyan trees, and the ashwattha trees are very special and have significant importance. In this example, we have to take just a partial meaning and not to condemn these trees.

(Thanks to Rushil Desai and Sonali Tatapudy for editing this post.)

 

 

Shatashloki – I (Shloka 1)

Philosophy, Reflections, Shatashloki, Vedanta

“Shatashloki” of Shrimad Shankaracharya – I (Shloka -1)
The Glories of a Sadguru

“Shatashloki” means a collection of one hundred shlokas. However, Shrimad Shankaracharya added one more shloka at the end to salute the Lord and made it a bouquet of one hundred and one shlokas. The first two shlokas describe the glories of “Sadguru” and his/her disciples. The remaining ninety-eight shlokas bring out the essence of Vedanta in beautiful Sanskrit poetry using the meter of “Stragdhara.” Thus, “Shatashloki” shows Shrimad Shankaracharya’s direct knowledge of the Ultimate Reality, his knowledge of the Vedas, Upanishads, Brahma Sutras and Bhagavad Gita, his excellent command of the Sanskrit language, and his poetic genius.

All one hundred and one shlokas of the “Shatashloki” have been written in the Sanskrit poetic meter “Stragdhara.”  Each line consists of 21 letters which are divided in 7-7-7 letters while singing in the traditional way.  The other rules of the letters are very complicated. One can see the genius of Shrimad Shankaracharya by observing how he could express the deeper ideas of Vedanta in such an appealing and lucid way through this complicated meter.  In this collection, one finds various examples explaining Vedantic philosophy in a very effective way. Such examples are difficult to find in other books.

“Shatashloki” is a must read book for a student of Vedanta who wants to realize the Ultimate Reality. Many ideas of Vedanta become clearer by learning the various examples described in the book. One also gets practical hints and a clear picture of a person who realized the Ultimate Reality, called Brahman.

I personally enjoyed reading “Shatashloki” and studying with many devotees in our Monday classes. The main purpose of this translation is to bring out the central messages of the shlokas of the “Shatashloki” in English rather than trying to give a word-to-word translation. I hope that this translation and a few comments made after each shloka will be spiritually helpful to the reader.

Shloka – 1:

Translation:

Shloka – 1.  In the whole world, one cannot find an analogy to describe the positive impact of a Sadguru on the life of his/her disciple. Even an analogy between a “Parasmani” (Philosopher’s stone) and the Sadguru falls short. A “Parasmani” makes a piece of iron into gold by its touch, but it cannot make it into a “Parasmani.” On the other hand, when a disciple accepts a Sadguru as his/her guide and follows his/her guidance sincerely, then the Sadguru makes the disciple just like him/her. That is why there is no good analogy to describe the Sadguru. The Sadguru is simply great and is beyond the description.

Comments:

Guru means one who removes ignorance. But, now the word Guru has been used freely for a teacher or an expert in a field.

Bhagavad Gita (17.23) says that “Om,” “Tat,” and “Sat” are three epithets of the Ultimate Reality (Brahman). Whenever there is anything which is noble, or good, or respectful, it has been described in Sanskrit by a word which starts with “Sat.” Here are a few examples:  Sat-bhava (Sadbhava – good motive), Sat-jana (Sajjana – a good or a noble person), Sat-marga (Sanmarga- a good or right path), Sat-sang (good company), Sat-Guru (Sadguru – a noble Guru).

Actually, a Sadguru is one who guides his/her disciple to the spiritual path and leads him/her to God-realization. The meaning of God-realization is to realize one’s true divine identity as “Atman,” which is the same as realizing the Ultimate Reality, called Brahman.

It is true that if one sincerely wishes to realize God, has an intense desire, and makes efforts to realize God, then God, from within, guides the person to the right path. If he/she needs help, then God provides all the guidance needed through a Sadguru.

In the Srimad Bhagavatam, it is described that a wise man named Avadhuta had twenty-four teachers. He learned from nature and from people. A foolish person has nothing to learn even from a wise person, but a wise person learns even from a foolish person. Swami Adiswarananda used to say that we need experts and their guidance in all the fields of life, but still many people think that they do not need any guide on the spiritual path.

Some people think, ‘Let me wait until I find a Sadguru. I will do all spiritual practices after I find a Sadguru.’ But this does not work. The fact is that until we do spiritual practices, we cannot recognize a Sadguru. Many people saw Sri Ramakrishna and lived around him, but they did not understand his greatness. Many even thought that he was a crazy person.

I used to tell the students in my math classes: “If you have tried to do your homework and struggle to solve a problem at home, then the next day in the class you will be able to understand the hints I give you and you will be able to solve the problem by yourselves.” Similarly, when we do spiritual practices and do not see how to make further progress, then we recognize and understand the importance of a Sadguru’s hints. Otherwise, the teachings of a Sadguru go over our heads.

Thus, we have to start our spiritual practices based upon whatever we know. Even a sincere prayer to God is enough to start with. All the help comes when we really need it. We have to make ourselves worthy to receive guidance from a Sadguru.

In the series of lectures on Bhakti Yoga, Swami Vivekananda gave two lectures: (1) The Need of a Guru and (2) Qualifications of the Aspirant and the Teacher. Swami Vivekananda said that a disciple should have a pure mind, a real thirst for knowledge, and perseverance.

Sri Ramakrishna said that even if a sincere devotee is unintentionally going down the wrong path, God will send a guide to put him back on the right path. For example, if a traveler sat in the wrong bus, then someone would tell him/her, ‘My dear fellow, this is the wrong bus, and that one is the right bus for you.’   One who does nothing does not need any guidance.

Three kinds of Teachers

The Gospel of Sri Ramakrishna describes three kinds of Gurus or teachers; inferior, mediocre, and superior. The inferior teacher gives spiritual instructions and then leaves the disciples alone. The mediocre teacher, after giving spiritual instructions, explains the importance of spiritual progress and uses many tactics to convince the disciple to follow the instructions and do spiritual practices. The superior teacher also gives instructions and explains their importance, but when he/she finds out that the disciple is not following any instruction, he/she uses loving force to make the disciple do some practices. It is like a mother who, finding that her sick child is not taking any medicine, uses force to make the child take the medicine.

However, there are also three kinds of disciples: superior, mediocre, and inferior. The superior disciple immediately follows his/her Sadguru’s instruction whenever received. He/she does not have to be reminded of these instructions. For the superior disciple, the inferior Sadguru will suffice. Similarly, for the mediocre disciple who needs explanations, reminders, and goading, the mediocre Sadguru will be helpful. For the inferior disciple who ignores explanation, reminders, and goading, the superior Sadguru, who uses loving force to help the disciple, will be best.

Shrimad Shankaracharya says in the Viveka Chudamani that by God’s grace only one gets three things: a human birth, an intense desire to realize God, and the guidance of a Sadguru.

In Shatashloki, Shrimad Shankaracharya says that the positive impact of a Sadguru in the life of a disciple is “Aloukik”: divine, superb, out of this world, and indescribable by anything in the world.

Really, when by the guidance of a Sadguru, a disciple finds that

(1) his/her life has been completely transformed for good,

(2) he/she has found that a human life is meaningful,

(3) his/her delusion and ignorance have vanished and now everything looks clear and meaningful in the light of the knowledge of the Atman,

(4) he/she realizes that his/her true identity is divine,

(5) he/she feels inner peace and bliss which does not depend on any person or object of the world,

(6) he/she finds the inner strength to go through favorable and unfavorable life situations with a calm mind,

(7) he/she finds fulfillment in life, and

(8) he/she finds that each being is potentially divine and is not different than him/her,

then that disciple realizes that the impact of his/her Sadguru cannot be described by anything in the world.

(Thanks to Sonali Tatapudy for editing this post.)

 

 

 

 

 

Laugh and Learn – 18

Laugh and Learn, Reflections

The Problem of a parishioner

The following post is based on a story I heard from Swami Adiswarananda, the Spiritual Leader of the Ramakrishna Vivekananda Center in New York from 1973 to 2007.

In a church, a father used to come with his 10-year-old son. They would come regularly and sit in the first row. The priest found that after five minutes of his sermon, the father would fall asleep until the end of the lecture. Sometimes the father used to snore a little bit and his snoring would wake him up. But, again he would fall asleep.

The priest thought to himself, how he could stop this father from falling asleep. He tried to change his voice pattern in the middle of his talk. Sometimes he raised his voice to heighten the emotions and sometimes he talked very softly when appealing for love for God. But, nothing worked. The father sometimes opened his eyes for a few seconds and again would go back to sleep.

Finally, the priest had a brilliant idea. After the sermon, when the father was deeply engaged in talking to few parishioners, the priest called the son to his side and told him, “This is a secret. It is only between us. Please do not tell your father. Next time when you come to the Church’s service, I will give you $1 if you wake your father up whenever he sleeps during my sermon.” The son was happy that the priest considered him to be special, and was happy at the prospect of getting a $1 each time he would come to church. He said, “Okay, I will do my best.” The priest gave him $1 in advance.

The following Sunday, the father and son came and sat in the first row. The sermon began and within a few minutes the father started sleeping. The priest looked at the son and the son politely elbowed the father. The father woke up. It happened three to four times. Then, the father felt bad and he tried to focus his mind on the sermon. After the sermon, the priest was very happy and found a moment when he slipped another $1 to the son.

This went on for some time. The priest was happy about his brilliant idea. Then, one Sunday, the same thing happened. The father and the son came, sat in the first row, and as soon as the sermon began, within a few minutes the father started sleeping. The priest looked at the son, but the son was not waking his father up. The son was totally ignoring the priest’s eye signals to wake his father up. Finally, the sermon was over.  The priest found time to talk to the son and asked him why he didn’t wake his father up. The son replied that his father gave him $5 for not trying to wake him up! 🙂 🙂 🙂

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Reflection:

We find that students sleep in the classrooms and in libraries, people sleep while watching certain T.V. shows or listening to music, and most people sleep on a car, bus, train, plane, or boat journey. In the same way, many people sleep during prayers, sermons, spiritual talks or lectures. I think this is true for any religion and in every religious place of worship.

In one church, after the Sunday service, a lady went to the priest and said that he should not be offended by her husband who walked out in the middle of the service. She said that her husband has a habit of walking in his sleep. 🙂 🙂 🙂

I have found that many people who regularly attend prayers and spiritual discourses develop a habit of falling asleep at some point during the prayers, japa, meditation, and talks. If they do not completely fall asleep, at the very least their eyes start closing and then they have to try hard to keep themselves awake. It is understandable that due to a lack of sleep or being exhausted by the whole day’s intense work, people fall asleep. However, many times exhaustion is not the reason and sleeping actually becomes a habit. Initially, when people start doing japa, meditation, or listening to spiritual discourses, they are excited and remain active, but then something happens.  After some time, they start developing this habit of sleeping during spiritual practices. Many times people feel that they have had a great meditation when in reality it is not due to spiritual upliftment but because of having deep sleep during meditation.

Swami Adiswarananda used to say that this sleeping habit during spiritual practices, technically known as ‘Laya,’ is a major obstacle in the spiritual path. When a person with a restless mind sits for regular spiritual practices, then he/she unknowingly develops a kind of ‘rut’ which takes the mind to sleep. During the spiritual practices whether it is a prayer, japa, meditation, reading scriptures, or listening to a spiritual discourse, the mind naturally gets quiet and for most people when the mind becomes quiet, it knows only one thing – to sleep. A sincere seeker of the Highest Truth or the Ultimate Reality has to be very careful about this obstacle. If we do not make conscious effort to stay away from this sleeping habit during spiritual practices, then we do not get any benefit from the practices and we would be wasting the most important resource of our life –time.

There are four states of our mind: Tamasika, Rajasika, Sattvika, and Turiya (beyond the three gunas).

In the Tamasika state of mind, the mind becomes lazy, wants to sleep and remain dull, and gets dominated by inertia and lethargy. It does not want to work or learn anything. There is no desire to achieve anything. It wants to remain in ignorance. There is a darker side of tamas, which is rajasika tamas in which the mind yields to harmful activities like hurting oneself and others.

In the Rajasika state of mind, the mind is filled with thousands of worldly desires. It wants millions of things to achieve and has millions of dreams. Such a mind is filled with ego, arrogance, selfishness, lust, greed, anger, jealousy, delusion, and hatred. It thinks about its own joy, happiness, and benefits and its mantra is ‘Me’, ‘Me’, and ‘Me.’ The sattvika-rajasika state of mind makes helpful plans, looks for one’s own inner development and engages in ideas to help all unselfishly.

In the Sattvika state of mind, the mind limits desires and activities to the most necessary ones. It thinks highly of virtues like truth, honesty, integrity, compassion, self-discipline, self-control, forgiveness, humility, love for all and others. It also makes efforts to practice these values. A mind in this state looks for knowledge, especially the knowledge of one’s true divine identity. It seeks peace within and without. It wants to serve all unselfishly.

In the Turiya (beyond the three gunas) state of the mind, the mind is in communion with the Ultimate Reality, the true divine identity of oneself. It realizes that there is One Brahman (Pure Consciousness) which has become everything. It is a state of Sat-Chit-Ananda (Existence-Knowledge-Bliss Absolute). In this state, the mind has no awareness of its own. It merges with the Ultimate Reality. The mind cannot remain in that state for a long time. In order to survive, it has to come down to the body-mind-level, to the awareness of an individual as a separate existence.

Through spiritual practices, one can control the tamas and rajas to the minimum-needed level, establish oneself in the sattvika state, and desire to go beyond the three gunas. When we develop a sleeping-habit during spiritual practices, we keep ourselves in the tamas state and never allow ourselves to rise to a higher level. Many times when a high-achieving person with the rajasika state of mind, starts doing spiritual practices, in the name of God he/she becomes a lazy, less productive and a low-achieving person. Spiritual practices should make us more efficient, productive, alert, sharp, self-controlled and joyful. They help one develop a clear understanding of oneself and others, and his/her dealings with others become more friendly and loving. Therefore, we have to watch out for this obstacle called ‘Laya’.

Main reasons for sleeping during spiritual practices:

(1) Lack of spiritual interest

(2) Lack of understanding of the importance of spiritual development

(3) Craving for worldly desires and thinking that worldly objects give us real happiness

(4) Engaging in too many worldly activities which make the body and mind exhausted

(5) Getting into a rut (Laya)

(6) Not acquiring inspiration from spiritual practices

(7) Not experiencing any bliss

What to do?

(1 – 2 – 3): When we do not understand the importance of spiritual development, then we do not develop spiritual interest. Sages and saints have realized that everyone sooner or later is going to realize the importance of spiritual development in life. The world is made in such a way that it eventually makes us think, “What is the goal of our life?”.

The world presents various goals in front of us: Is money-making our goal of life? Is it collecting name and fame? Is it experiencing the maximum intellectual pleasure and/or bodily-pleasures? Is it acquiring any worldly achievement? Is it in making a family? People in the past, as will be the case in the future, have learned, from various experiences of the world, that none of these worldly goals give us longer lasting happiness, a sense of security, fearlessness, a sense of fulfilment in life, a deeper understanding of ourselves and others, and love for all. Sages and saints have realized that only in realizing our true identity as a divine being, do we attain everything we are seeking in life. When we understand this, then and then only will we develop genuine spiritual interest in our life. We have to realize that worldly joy is limited. We pay a high price for worldly joy, and ultimately we find that in seeking this joy, our sufferings increase a thousand fold.

(4) When the importance of spiritual development is realized and our spiritual interest develops, then automatically our useless worldly activities become reduced.

(5) During our spiritual practices we have to keep an eye on ourselves so that we do not fall into a ‘rut’ and instead let our mind remain focused on what we are doing. If we are doing japa or meditation, then our mind should feel the presence of our chosen form of God or our true divine identity (Atman). If we are reading a spiritual book, then we have to try to grasp the essence of the content of the book and try to learn ideas or practices that help us in our spiritual development. If we are doing prayer, then we can should keep our mind on the meaning of the prayer and try to feel the presence of the one to whom we are praying.

Sometimes, people think that the same prayer may develop a ‘rut’, so they keep changing the prayer. But, this is not a good idea. Swami Adiswarananda said, “If you want to enjoy the (spiritual) fruits, then take care of the (spiritual) roots.”  If we keep one prayer, one mantra, and one chosen form of God, then we develop spiritual roots.  Sri Ramakrishna said that if we keep digging a little bit at lots of places in the earth, we do not get water. To get water, first we consult experts, find a possible place from where we can get water, and then keep digging until water comes. Every now and then we may consult our progress with the experts. Similarly, in our spiritual path, we have to keep doing our regular spiritual practices until we get the results.

(6 – 7) After doing spiritual practices regularly and sincerely for a while with love and avoiding slackness, by God’s grace a time comes when we start deriving inspiration from our spiritual practices. It may not happen every time, but many times after our spiritual practice, we acquire new thoughts, new ideas, and new directions for improvement. We become clear about our strengths and weaknesses, and ways to overcome our obstacles. I have been reading the Gospel of Sri Ramakrishna from my childhood, but still many times the teachings become clearer and sometimes I feel ‘why didn’t I notice this wonderful or helpful thought before?’ This is because our state of mind changes due to more experiences or change in our life.

At some point we all wish, by the grace of God, to experience the divine bliss. Sages and saints say that once we experience this bliss, then we will not want to deviate from our spiritual path and will continue to work hard until we reach our spiritual goal – the realization of our true divine identity (Atman) and to do selfless service.

(Thanks to Nisha Parikh for editing this post and Arundhati Johri for the illustration.)

Laugh and learn – 17

Laugh and Learn, Reflections

“Bhalo Thanathan Das!”

The following post is based on a story I heard from Swami Adiswarananda, the Spiritual Leader of the Ramakrishna Vivekananda Center in New York from 1973 to 2007.

There was a rich man in West Bengal named Thanathan Das. He lived in a big mansion, owned several properties and pieces of land, ran many businesses, and had a nice family. He was happy with almost everything in his life, except for his name. His parents had given him this name. He was more engrossed in establishing his business and taking care of his family, so he did not think much about his name. But as he worked to establish his businesses, he met lots of people and he found that people chuckled when he mentioned his name.  This made him unhappy. After some thought, he decided to change his name. He called his most reliable manager and asked him to find a nice new name.

The manager was surprised by this request, but he had to please his boss. He thought for a couple of days and decided to suggest the name ‘Bharata’, a name of Rama’s brother from the Ramayana.  He told Thanathan Das that Bharata is a very good name. In the Ramayana, Rama loved Bharata very dearly and because of Bharata’s love for Rama, he is loved by all. Bharata kept Rama’s sandals on the throne and ruled the kingdom. He showed that Rama was the actual king and he was only a caretaker. Thanathan Das was extremely happy with this name. Now, he proudly began introducing himself as Bharata. A few days went by. One day, he was passing through the market and wanted to buy a few fish. Usually, his servants did the shopping, but that day he wanted to do the shopping himself.

He approached one fisherman who was selling fish and asked for the price of the fish. After some negotiation to reduce the price, he bought a few fish. While leaving he asked the fisherman his name.  The fisherman said that his name was Bharata.  Thanathan Das was startled to hear that his name was also Bharata and instantly, he no longer liked his name. He called his manager and asked him to find another name.

After a couple of days, the manager suggested ‘Lakshmana’ as his new name. He explained that Lakshmana was always with Lord Rama and sacrificed everything to help Lord Rama and Mother Sita. Thanathan Das was happy to change his name to Lakshmana. He was again proud of his name for a few months, until one day he found a man cutting grass in the water.

Thanathana Das who was now Lakshmana Das was touched by the man’s hard work. He called him to take some rest and offered him some money as a gift. The man was touched and saluted Lakshmana Das. Then, Lakshmana Das asked him “What is your name?” The man who was cutting the grass said, “Sir! My name is Lakshmana.” Thanathan Das was upset. He did not show his frustration to the man, but he immediately left that place and came home.  He started screaming and called his manager. The manager came running to find out what was the matter.  Lakshmana Das said to him, “Find me another name and do not find any name from the Ramayana or Mahabharata.  Lots of people select their names from the characters of these epics and I do not want to see myself as equal to them. The manager said, “Please relax, Sir! I will find another name which is not from the Ramayana or the Mahabharata”.

After a couple of days, he suggested the name ‘Amar.’ The manager told Lakshmana Das that ‘Amar’ means one who is immortal. I have checked with many people and found that no one has that name and also none of their relatives or friends has that name. Lakshmana Das was pleased with the suggestion. He went to his temple, did some puja, and changed his name to Amar Das. For a couple of years, he did not find anyone whose name was ‘Amar’ and thus he enjoyed his name. One day, as he was passing by on a street, he heard lots of men and women were crying.

He found that someone had died and a few people were carrying his dead body on their shoulders. He inquired who died. A family person of the dead man told him with sobbing that one who died was very dear to him and his name was ‘Amar’. Lakshmana Das also felt like crying, not because of the death of this person, but because the dead man had the same name as him.

This time Amar Das was not mad. He was in deep thought. He went back to his office. He did not greet anyone, went to his room and sat down in his chair with a serene face. The manager felt that something was wrong with the boss. He came to him and asked him, “Sir! Is everything alright with you?” Then, he said, “O Manager! I learned a great lesson today. I learned that my original name ‘Thanathan Das’ was the best name possible. From now on, I just want to be known as ‘Thanathan Das’ and no one else.” The manager asked, “May I know why you decided that way?”

Then, Thanathan Das said, “Listen!

(Bharat jo he machhali beche.) 
Bharata was selling fish.

(Lakshman kate ghaas.)
Lakshmana was cutting grass.

(Amar jo he mara gaya.)
Amar who was supposed to be immortal had died.

(Bhalo Thanathan Das.)
So, I think ‘Thanathan Das’ is the best name for me. No one has such a name and I am proud of my name which was given to me by my parents.

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Reflections:

 Once a recently appointed Swami called Swami Adiswarananda and told him that here in USA people keep changing their religious denominations frequently. To him, Swami Adiswarananda explained:  this is the USA. Everything here is changing at a fast pace. People frequently change their hair, clothes, facial look, jobs, cars, houses, cities, countries and even their spouses. So, get used to it.

All people want to be happy. No one wants to be unhappy. Some people even derive happiness from their pain or suffering.

One reason people look for change is that they are not happy with what they have. This is a usual scenario: people want something and they work hard for it, but when they get it they are not happy with it.

Change is good if it is for a higher purpose. But when one becomes a slave of the demands of one’s mind and its idiosyncrasies and looks for a change to fulfill the mind’s desires for happiness, then most of the time the change does not bring happiness. Many times, one ends up in more unhappiness than before.

Happiness is not in the object. It is in the state of the mind. Suppose I like the Indian sweet “Gulabjambu” and someone offers it to me.

When I am ready to eat it with all my delight, a phone-call comes and I find that one of my dearest friends or relatives is in the hospital for some serious problem. At that time, I leave the “Gulabjambu” on the side and run to the hospital. At that time if someone says ‘just eat the Gulabjambu first and then go’, I will feel that that person is my enemy.

I can present another situation. Suppose nothing unpleasant thing happens and I am enjoying eating Gulabjambu. Someone keeps feeding me. Suppose I ate 12 or 15 Gulabjambus.  After eating this many Gulabjambus, I no longer enjoy its taste. If someone presses me hard to eat more, then I might throw up. Thus, most of the sense-pleasures are good for a short time or within their limitations. After a point, the mind gets fed up and it does not enjoy anymore. After some bitter experiences, some of the joys even become painful and distasteful.

Rishis of the Upanishads realized the ultimate truth and declared that the real happiness is in being one with our true identity, which is Atman or Self. This Atman is the support of our existence. Its nature is Sat-Chit-Ananda, Existence-Knowledge-Bliss Absolute. This Atman is the same as Brahman that manifests as the whole universe. When we see varieties of things and do not see Brahman behind them, then we become deceived and run after these things to be “happy.” But as I mentioned before, we get bored by these limited things (perceived as devoid of Brahman) and we try desperately to keep changing things to be happy.

In Brihadaranyaka Upanishad, Rishi Yajnavalkya said, “Verily, not for the sake of the beings, my dear, are the beings loved, but they are loved for the sake of the Self. Verily, not for the sake of All, my dear, is the All loved, but it is loved for the sake of the Self. Verily, my dear Maitreyi, it is the Self that should be realized-should be heard of, reflected on, and meditated upon. By the realization of the Self, my dear-through hearing, reflection, and meditation-all this is known.” (2.4.5)

In Taittiriya Upanishad 2.8, it has been mentioned that all the joys of the world combined together are just a very small fraction of the bliss one experiences when one realizes the Self (Atman).

We learn from this that external changes may not bring happiness. True happiness comes when we realize our true identity, the Self. Then, we will be happy in any situation. So, we have to make efforts to realize our Self (Atman).

(Thanks to Sonali Tatapudy and Rushil Desai for editing this post and to Shailey Patel for the illustrations.)

The Basics of Vedanta – Part I

Philosophy, Reflections, Vedanta

The Basics of Vedanta
The Search for the Self
Lesson – 1

Teacher:  Write down as many colors you can think of in two minutes and tell me their names.

Student (after two minutes): There are hundreds of colors. But, in two minutes I wrote down the following colors which came to my mind: Red, Green, Purple, Chocolate, Amber, Blue, Apricot, Beige, Black, Pink, Brown, Burgundy, Peach, Yellow, White, Violet, Gold, Orange, Crimson, Lilac, and Maroon.

Teacher:  Excellent. You wrote names of many colors. Now, I have a Yellow color and if I mix it with Blue color, then what happens?

Student:   It will be green.

Teacher:  What if I mix Red and Yellow?

Student:   It will be an Orange color.  Are you talking about the primary and secondary colors? I have learned that in one model Red, Yellow, and Blue are primary colors and Green, Orange, and Purple are secondary colors which are made from the combination of the primary colors. There are also tertiary colors which are made from the primary and secondary colors.

Teacher:  Very good. Now, who told you that Red, Yellow, and Blue are the primary colors and all other colors are made from these colors?

Student (after some thinking):   I guess, my school teacher.

Teacher:  Who told that teacher?

Student:   I guess, her teacher.

Teacher:  Now, let me sing a couple of bhajans and dhoons.

(After singing a couple of bhajans and dhoons, the teacher continued)

Teacher:  What are all these made from?

Student:   I think they are made from tunes.

Teacher:  What are the tunes made from?

Student:  Musical notes.

Teacher:  How many musical notes are there?

Student:   There are seven main notes: Sa, Re, Ga, Ma, Pa, Dha, and Ni in Indian Music and in Western Music, they are Do, Re, Mi, Fa, So, La, and Ti.

Teacher:  You are right. All music made from these seven notes. Do you know what all the sounds made from?

Student:  There are so many kinds of sounds. How can we find a sound from which all sounds are made?

Teacher:  Try to remember if you have learned about this in some class.

Student:  Oh yes, I remembered Swami Vivekananda talked about the sound of Om in his lecture on “The Mantra: Om”.

Teacher:  I am glad you remembered this. Swami Vivekananda said that the Lord first becomes conditioned as the Sphota (or Word) and then evolves Himself as the yet more concrete sensible universe. This Sphota has one word as its only possible symbol, and this Word is  Om.

Swami Vivekananda further said that these three Sanskrit letters –  – pronounced in combination as Om, may well be the generalized symbol of all possible sounds.

The letter covers all the sounds that originate and starts at the navel level and goes up to the end of the mouth, the letter covers all the sounds that start at the beginning of the mouth up to the lips, and the letter covers all the sounds that end with closing the lips.

(The teacher pauses.)

Okay! Now, let me write a positive integer 47,589,013,726. I don’t want you to read that number. But, I want you to tell me what this integer is made from?

Student:  Yes, it is made from the integers 1, 2, 3, 4, 5, 6, 7, 8, 9, and 0.  I can say that every positive integer is made from these 10 integers.

Teacher:  Let us go further. What these 10 integers (1, 2, 3, 4, 5, 6, 7, 8, 9, and 0) made from?

Student:  I did not understand the question. These are 10 integers and all positive integers are made from these integers.

Teacher:  How the number 2 is made?

Student:  Yes, it is 1 plus 1.  Now, I know that integers 1 through 9, each one is made from 1. But, what can we say about 0?

Teacher:  Excellent answer and the question. One can think that 0 as the absence of 1. Thus, all positive integers are made from 1.

Now, suppose someone asks you, “Who are you?” What would you say?

Student:  I will tell my name, my birthdate, my grade, my residence, the name of my parents and family members, my achievements, my dreams, my thoughts and many other things of myself.

Teacher:  Suppose you can write all this information down on papers, like writing down your resume, would that resume capture all of you?

Student:  I guess not.

Teacher:  Why not?

Student:  Because I am more than whatever I write down about myself.

Teacher:  Suppose I ask this question “Who are you?” to Jack, Jane, Vrinda, and Yogesh, and many others and suppose they all write something about themselves, would you be able to find any common thing or things among them?

Student:  Maybe they have similar interests or maybe they have nothing in common among themselves.

Teacher:  What are all these people made of?

Student:  I guess the body and mind.

Teacher:  Well, their bodies and minds will be different. Even twins and triplets have differences among themselves. Is there anything common among them?

Student:   I think ‘life’ is common among them.

Teacher:  Very good. Now, you see, the way human beings searched and found that (1) all colors are made from three primary colors, (2) all music is made from seven notes, and (3) all positive integers are made from 1, the same way “Rishis” who were scientists of the inner world of our mind searched for the true identity of human beings and found out through their reflections, introspections, and meditation that all beings have one common thing and it is consciousness. They called this “Pure Consciousness” or “Brahman” compare to the individual consciousness that we commonly refer to. They realized that all beings, animals, fish, trees, vegetation, and even all matter is made of this Pure Consciousness or Brahman. Many Sages, Saints, and great teachers directly experienced or vision that the same Pure Consciousness is being expressed through various forms.

Student:  But, when I close my eyes and think of myself, I feel that I am my body and my mind. I do not see anything beyond!

Teacher:  You are right. Most people think that they are nothing but their body and mind. But, think for a while.

If your parents have taken your photos from the time you were born till now and if I lined them up chronologically, what will you find? You look different at various stages of life. Ten or twenty years from now you will look different than you are now. Our body is constantly changing. Our body cells are changing. But, we feel that we are the same people! If you were just the body, then you are not the same person. But, why do you feel that you are the same person?

Now, let us talk about our mind. Our interests are changing. You might not be playing with your toys that you enjoyed playing with when you were a child. Youngsters have different kinds of toys to entertain themselves and so do the grownups.  Thus, our interest and thoughts, our likes and dislikes and our views of many things change, but amazingly we feel that we are the same!

Rishis with their introspection and logical and scientific inquiry realized that we are not our body and mind. We are something beyond our body and mind which does not change and having it in the background we see all the changes of our body and mind. This true identity is the same in all beings which they called it “Pure Consciousness” or “Brahman”.

Student:  Wow! I have never thought it that way. How do we know that these Rishis found this out?

Teacher:  Good question. As I told you, these Rishis were the scientists and they realized that the common thing behind all beings and things is “Pure Consciousness” or Brahman. They even realized that “Pure Consciousness” or Brahman has become everything. After their realization, they taught these truths to their students and later these truths were collected into books called the Vedas. These Rishis did not claim that they found the truths, but they said that they realized or directly experienced these truths and therefore no Rishi claimed to be the founder of the truth or the author of the book.

Do you know how many Vedas are there?

Student:  Yes, I have learned their names. They are Rig Veda, Yajur Veda, Sama Veda, and Atharva Veda.

Teacher:  Good that you remembered their names. Now, know more about them. It is good to know how Swami Vivekananda talked about these Vedas to the American audience on September 19, 1893, in his lecture “Hinduism” as one of the famous Chicago Lectures delivered at the World Parliament of Religions.

Swami Vivekananda said, “They (the Vedas) mean the accumulated treasure of spiritual laws discovered by different persons in different times. Just as the law of gravitation existed before its discovery and would exist if all humanity forgot it, so it is with the laws that govern the spiritual world. The moral, ethical, and spiritual relations between soul and soul and between individual spirits and the Father of all spirits were there before their discovery and would remain even if we forgot them.

The discoverers of these laws are called Rishis, and we honor them as perfected beings. I am glad to tell this audience that some of the very greatest of them were women.”

Here spirit means the “Pure Consciousness” or Brahman and the spiritual means everything related to the “Pure Consciousness” or Brahman.

Student:  Please tell me more about Brahman or Pure Consciousness.

Teacher:  As I told you before, Rishis, Sages, and Saints realized that Brahman or Pure Consciousness alone appears as the whole universe. The following analogies can give you some idea of that expression.

Imagine an ocean. In the ocean there are various kinds of waves arise and merge back into the ocean. All these waves are nothing but the water of the ocean. Similarly, the Brahman or Pure Consciousness is appearing as various things of the universe; the sun, the moon, the planets, the stars, the earth, and all beings and the matter on the earth.

On a beach of an ocean, kids make various things from the sand. They look different and one can give them different names, but they are nothing but the sand.

 

Let us see another analogy.  Several ornaments are made from gold like a necklace, ring, earrings, bracelet, and others. All the ornaments look different and have different names, but they are nothing but the gold. The gold appears as different ornaments.

From clay, one can make the sun, the moon, the planets, the stars, the earth, people, animals, houses, mountains, the whole universe, but it is all clay. Children make many things out of Play-Doh. These things look different and we can give them different names, but it is all Play-Doh!

Have you seen a wax museum? It has varieties of people, but it is all wax. Similarly, One Brahman is appearing as varieties of objects and beings of the universe.

Student:  Wow! What an experience! Whoever had such an experience feels that the whole universe is “One”.  With that experience, one feels that he/she is related to all. More correctly, one can feel that “everything in the universe is the extension of Myself”. Such a person feels connected with everyone. If I find out that a boy or a girl whom I meet is a son or a daughter of my beloved Uncle or Aunty, then I feel great joy meeting him or she and I feel a loving bondage between two of us.  With that experience, no one remains a stranger in the universe.

Can I have that experience?  Is it true that such experience is exclusively for Rishis, or Sages, or Saints and not for all people?

Teacher:  Rishis, Sages, and Saints who had experienced this fact tell us that anyone who follows a proper guideline that they had followed can have that experience. It is not exclusively for selected people.  In science books, it has been described that a certain way hydrogen and oxygen are combined then it produces water. If anyone anywhere in the world follows this method, then he/she can produce water. Similarly, if one follows proper guidelines, then one can have that experience. There are people living now who have such an experience. They do not advertise about their experience. Such people are humble. Only people who had such experience or those who are sincerely trying to have that experience can know them.

Sri Ramakrishna had an intense desire to realize this truth through the worship of Mother Kali. He spent days and moths worshipping Mother Kali, singing Her glories, meditating, and crying like a child who was separated from his mother in order to have Her vision. One day he even thought that his life is useless without this vision. Then, he realized this truth.

In Sri Ramakrishna’s biography, we can find such vision described in his own words: “…suddenly the blessed Mother revealed Herself. The buildings with their different parts, the temple, and everything else vanished from my sight, leaving no trace whatsoever, and in their stead, I saw a limitless, infinite, effulgent Ocean of Consciousness. As far as the eye could see, the shining billows were madly rushing at me from all sides with a terrific noise, to swallow me up!… What was happening in the outside world I did not know; but within me, there was a steady flow of undiluted bliss, altogether new…”

Later, on many occasions in the state of Samadhi (the same experience – Being One with Brahman) he realized that Pure Consciousness has become the whole universe. He guided his young disciple Narendra (later known as Swami Vivekananda) to have this experience and encouraged him to serve all beings seeing God (Pure Consciousness) in them.

Sri Ramakrishna’s experiences matched with what has been described in the Vedas.

Student:  Should I then study all the Vedas in order to have such an experience?

Teacher:  You can study the Vedas if you have time. But, know that each Veda consists of four parts (1) the Samhitas (consists of hymns), (2) the Brahmanas (deal with rituals), (3) the Aranyakas (theologies) and (4) the Upanishads (philosophies). The Upanishads deal with the fundamental questions of life, like “is there life after death?”, “By whose power, everything is working?”, “What is the most important knowledge?”, “What is the goal of life?”, “What is the Ultimate Reality?”, “What is the nature of an individual?”, “What is the nature of the universe?”, and others.

The culmination of the truths of the Vedas or we can say the essence of the Vedas is called “The Vedanta Philosophy”. Shri Shankaracharya wrote commentaries on the following books (called Prashtanatraya) and out of the truths of these books he systematically developed “Advaita Philosophy” which became the foundation of “The Vedanta Philosophy”.

(1) The Upanishads: In the Upanishads, we find the Vedic thought and quest for the Ultimate Reality reaches its culmination and is known as the Vedanta. Shri Shankaracharya wrote commentaries on the following ten Upanishads: Isha, Katha, Kena, Mundaka, Mandukya, Prashna, Brihadaranyaka, Chhandogya, Aitareya, and Taittiriya.  Some also include Svetasvatara Upanishad as the eleventh important Upanishad.

(2) Brahma Sutras: This book consists of 555 sutras or formulas. It systematized on a rational basis the various spiritual revelations and realizations of the Rishis that are recorded in the Upanishads and strings them together into a coherent philosophy of Brahman, the Ultimate Reality.

(3) The Bhagavad Gita: This book consists of 700 shlokas. It is a part of the great epic Mahabharata written by Shri Vyasa. It gives the practical expression to the Vedanta Philosophy by showing the paths to the realization of the Ultimate Reality. It also brings our everyday life into harmony with the truths of the Vedanta Philosophy.

Student:  Then, I must study the Bhagavad Gita, the Upanishads, and the Brahma Sutras.

Teacher:  Yes, you may study in that order. There are also several Saints and Sages who have realized the Ultimate Reality, and we can learn many things from studying their lives and teachings too.

I want to share my personal experience with you that the lives and teachings of Sri Ramakrishna, Holy Mother Sri Sarada Devi, and Swami Vivekananda helped me to understand the truths of the Vedanta Philosophy and made the philosophy more practical. From their lives, we can learn how to apply the truths of the Vedanta Philosophy in our day-to-day life and realize the Ultimate Reality. The Gospel of Sri Ramakrishna, the teachings of Holy Mother, and Swami Vivekananda’s lectures help us understand the Vedanta Philosophy in the language of this time.

Student:  I love reading biographies. I will definitely read the lives and teachings of Sri Ramakrishna, Holy Mother Sri Sarada Devi, and Swami Vivekananda.

Teacher:  It will be good for you.

Student:  You told me that Brahman is the common ground of all beings and matter in the universe and that Brahman has become everything. Is there one word which can tell me about the nature of Brahman, the Pure Consciousness, or the Ultimate Reality?

Teacher:  It is very difficult to describe Brahman.

Sri Ramakrishna said that everything in this universe has become “Jutha”, meaning half-eaten by the mouth, but Brahman has not become “Jutha”. What he meant that we can describe limited things through our mouth, but infinite Brahman cannot be described by our mouth.

Sri Ramakrishna again said that one cannot put ten gallons of milk in a one-gallon container.  Whatever our mind grasps is limited. Our finite mind cannot comprehend something infinite. We can realize Brahman and become one with it, but that time we are not separate from Brahman. In order to comprehend an object, we have to be different from the object.

Knowing this difficulty in describing Brahman, the Rishis gave a hint to grasp a sense of Brahman. They said that Brahman is Sat-Chit-Ananda, the Existence Absolute, the Awareness (Knowledge) Absolute and the Bliss Absolute. We can say that Brahman is the support of our existence, the basis of our awareness which gives us knowledge, and the source of all our happiness.

Student:  Thank you for your guidance.

Teacher:  Now, reflect upon what you had learned today. We will continue to learn further about the Vedanta Philosophy and make our life meaningful and blissful.

(Thanks to Sheela Krishnan for editing this post.)

 

The Essence of the Bhagavad Gita Chapter 4:  The Path of Renunciation of Actions – Leading to Knowledge

Bhagavad Gita, Philosophy, Reflections, Vedanta

The Essence of the Bhagavad Gita Chapter 4: 

                               The Path of Renunciation of Actions – Leading to Knowledge                                                                      

Shri Krishna said, “I have told this Karma Yoga to Vivasvata.  This Karma Yoga is applicable at all times.  Vivasvata then told this Yoga to Manu.  Manu told this Yoga to Ikshvaku. Thus, handed down one to the other, this Yoga has been known to the royal sages. But, through a long lapse of time, this Yoga has been lost in the world. (1-2)

Since you are My devotee and friend, I have told you today the same Karma Yoga which is ancient and supremely profound. (3)

Arjuna asked, “Vivasvata was born many years ago and you are born just a few years ago. How can I understand that You have told this Yoga to Vivasvata in the past?” (4)

Shri Krishna said, “O Parantapa (Arjuna – the scorcher of the foes): “You and I have been born many times in the past. You do not know your previous births, but I know of them all. (5)

Though I am birth-less, Imperishable and the Lord of all beings, by My Own Power (Maya), I incarnate on the earth as a human being taking the support of My Prakriti. (6)

Whenever righteousness declines and unrighteousness prevails on earth, then I incarnate Myself as a human being. (7)

In every age, to protect the righteous people, to destroy the unrighteous people, and to establish Dharma (the righteous path), I (Ishvara, the Lord of the Universe) take birth as a human being. (8)

One who knows in true spirit My divine life and actions becomes free from the bondage of birth and death and attains Me after leaving his/her body. (9)

Many people, who are devoid of passion, fear, and anger, love Me intensely, are completely dependent on Me, and, being purified with the knowledge of the Ultimate Reality, have attained My State. (10)

O Arjuna! In whatever form devotee worships Me, I appear to the devotee in that form. All people through their various ways of worship come to Me only. (11)

People seeking worldly benefits worship various gods because they easily get those benefits by performing rituals for them. (12)

I have created four categories of people according to the dominance of gunas in them and their ability to perform actions. Even though I (as Ishvara or the Lord of the Universe) am the creator of these divisions of labor, I, as an Imperishable Brahman, am not the doer of anything. (13)

(Note: In general, people have natural tendencies or gifts to live their life accordingly and based on these tendencies and gifts they have various ways to offer service to society. Some people have natural tendencies to acquire knowledge and teach others, some are good at taking care of the health of people, some are good in doing business, and some have physical and mental tendencies to join army or police force or fire department, while some are good in doing work laid out by others. For a society to run smoothly, all kinds of people are needed and all are equally important in the society. According to the Bhagavad Gita, these tendencies are determined by the three gunas, namely sattva, rajas and tamas.

Brahman has been described as Existence-Knowledge-Bliss Absolute, the ground of all existence, basis of all awareness, and the source of all bliss. Brahman is also considered Pure Consciousness. Brahman by itself is inactive. Brahman and Its Divine Power Maya combined are called Saguna Brahman or Ishvara or God, the Lord of the Universe who creates, sustains and dissolves the universe.)

Action does not defile Me (as Brahman), nor do I long for its fruit. One who knows Me thus does not get bound by his/her action. (14)

(Note: One who realizes one’s true identity as Atman or Brahman feels oneself as a witness consciousness and not as a body and mind. Laws of actions apply to only body and mind which are nothing but matter.)

By knowing this, the seekers of the Ultimate Reality have performed their actions in the past. Therefore, you should also perform your actions like them. (15)

Even the wise people have been confused about ‘what is action’ and ‘what is inaction (action-less-ness)’. Therefore, I am going to tell you the ‘essence of the action’ (Karma Yoga) by knowing which you will be free from the unpleasant consequences of the actions. (16)

The philosophy of Karma Yoga is very deep. You have to know which actions to perform and how to perform them. Then, you have to know the forbidden actions and the state of action-less-ness. (17)

The Highest State of a Karma Yogi:

(Note: A person in a state of action-less-ness has a steady intellect as described in the Bhagavad Gita Chapter 2 (shlokas 55- 72). We call such a person as ‘action-less-ness person’. The mind of an action-less-ness person is serene. Such a person is fully aware of one’s divine identity (Atman). An action-less-ness person remains calm and serene in the midst of all activities. The calmness and serenity of such a person creates an illusion that the person is not doing anything. In the following shlokas Shri Krishna describes the characteristics of a person who has been established in the state of action-less-ness. This person has attained the highest state of Karma Yoga.)

Among all human beings, that person is wise who remains calm and serene (the state of action-less-ness) in the midst of activities and who is active in the state of action-less-ness. Such a person is a real Karma Yogi and he/she is performing all the actions properly. (18)

According to the wise people, a sage is a person whose all actions are free from selfish desires and self-will and the results of all his/her actions have been burnt by the fire of Knowledge of Brahman. (19)

(Note: Such a person performs his/her responsibilities as an offering to Brahman. This means that one performs one’s own responsibilities only for spiritual development which leads to the realization of the Ultimate Reality (also means attaining the Knowledge of Brahman). In this case, we say that the person has renounced the results of his/her actions.)

A person, who has renounced the results of his/her actions, who is not dependent on any person or a worldly object, and who is ever content, remains in the state of action-less-ness even when he/she is performing actions. (20)

A person, who has gained total control over one’s senses and mind, lives with the bare necessities of life, gets rid of unnecessary possessions, and has no false hopes in life, that person even though works through his/her body and mind does not incurs sins (does not get bounded by the unpleasant consequences of his/her actions). (21)

(Note: Such a person is fully aware that his/her true identity is Atman which is witness consciousness and it does not get affected by the actions of the body and mind. Such a person never does an unrighteous thing.)

One who is happy with whatever one gains through honest effort, never becomes jealous of anyone, has gone beyond the pairs of opposites such as joy and sorrow, honor and insults and others, remains calm in success and failures and continues performing one’s responsibilities; such a person never becomes bound by the results of his/her actions. (22)

A person, whose attachment to the worldly objects is gone, who is free from the ideas of ‘Me and Mine’, whose mind is constantly focused on his/her true identity (Atman), who performs one’s responsibilities as an offering to Brahman, the results of that person’s actions melt away without creating any positive or negative effect on his/her mind. (23)

(Note: The following shloka describes the state of mind of one who performs one’s responsibilities as an offering to Brahman like a Yajna.)

Brahman is the ingredients of the offering and Brahman is the offering. Brahman is the person who offers into the fire of Brahman. Thus, one who sees that Brahman alone is in action attains Brahman. (24)

Some yogis offer their oblations to Devas (gods), while others offer their own little self into the fire of Brahman (meaning they get rid of their false identification with the body and mind). (25)

Some yogis offer their senses like eyes, ears and others into the fire of self-discipline (meaning they control their senses), while other yogis offer their sound and other sense-objects into the fire of their senses (meaning they hear only what is good etc.). (26)

Some yogis offer all the activities of their senses and their vital forces into the fire of self-control, kindled by knowledge. (27)

(Note: The above shloka means that these yogis perform their activities with a sense of discrimination in order to acquire the knowledge of Atman or Brahman).

Some perform yajna (offering) of wealth (to give money for charity). Some perform yajna of austerity (to perform austerities to attain knowledge or to acquire some powers). Some perform yajna of Yoga (to achieve control over their senses and mind and focus their minds on Atman). Some yogis, having a disciplined mind and practicing severe vows, perform yajna of study (to study scriptures to obtain knowledge). (28)

Some offer their prana into apana, some offer apana into prana and some restraining their diet stop prana and apana and offer prana into prana (here various kinds of breathing practices have been mentioned through which people try to control their mind). These are various yajnas by which yogis destroy their sins (impurities). (29-30)

O Kurusattama (Arjuna)! Yogis, who enjoy the results of their actions after offering them to Brahman, attain Brahman. But, those who do not offer their actions to Brahman and perform their actions for selfish motives do not get happiness in this world and definitely not in the other world after they die. (31)

(Note: The actions offered to Brahman are for spiritual growth and to realize the Ultimate Reality, Brahman. As the nature of Brahman is Sat-Chit-Ananda, yogis who attain Brahman experience infinite bliss. While, unoffered actions (selfish actions) may bring some happiness, but, such happiness is short-lived and it always follows by unhappiness.)

Thus, there are various kinds of yajnas which have been described in the Vedas. Know that these yajnas are born of action. If you perform your actions as yajnas, then you will be free from the bondage of your actions. (32)

The ‘Yajna of Knowledge’ is superior to the ‘Yajna performed with Material Ingredients’. All actions culminate in the Knowledge of Brahman. (33)

(Note: Ritualistic worship or a yajna performed with ingredients without motive to attain the highest knowledge is not of much importance. The action offered to Brahman with the motive of obtaining Self-Knowledge is the best yajna. Only Knowledge of Brahman can destroy all bondage of our actions. Shri Krishna encourages Arjuna to acquire the Knowledge of Brahman.)

How to acquire Knowledge of Brahman?

Respectfully approach the wise people who have acquired the Knowledge of Brahman, offer them your salutations, serve them, and ask proper questions with humility and sincerity. Then, they will guide you to the path of Knowledge of Brahman. (34)

What happens after acquiring the Knowledge of Brahman?

Once you realize Brahman, you will not get deluded in this world. Through this knowledge, you will see all beings in your Self and then in Me (Brahman). (35)

The glories of Self-Knowledge (Knowledge of Brahman):

(Note: Arjuna has told Shri Krishna that he would incur sin by fighting this war. Shri Krishna tells Arjuna that if he performs his responsibility as a soldier to protect the righteous people as an offering to Brahman, then with the Knowledge of Brahman his sins will be destroyed.)

Even if you are the foremost sinner, with the boat of Knowledge of Brahman, you will cross the ocean of sins. (36)

(Note: Since Arjuna had no motive to kill people and was forced to fight, Shri Krishna says that by performing his responsibility in the proper spirit and with the Knowledge of Brahman, his conscience will be clear after the war.)

O Arjuna! As a blazing fire burns all wood to ashes, the Knowledge of Brahman destroys all the consequences of the actions. (37)

On this earth, there is no purifier like the Knowledge of Brahman. In the course of time, a person who has become perfect through the practices of Karma Yoga attains this Knowledge of Brahman within oneself. (38)

Who attains this knowledge?

A person who is full of faith and zeal and has control over one’s senses and mind attains this Knowledge of Brahman. Having attained this knowledge, he/she soon experiences supreme peace within. (39)

Destroy the doubts:

People who are ignorant, devoid of faith, and enjoy living in doubts bring destruction to themselves. A person who doubts everything will not experience happiness and to him/her neither this world nor another world will be good. (40)

(Note: The following shloka gives the essence of Karma Yoga.)

O Dhanajaya (Arjuna)! One, who has offered all his/her actions to Brahman, has destroyed one’s doubts by the Knowledge of Brahman, and has obtained total self-control will not get bound by his/her actions. (41)

Therefore, with the sword of Knowledge of Brahman, destroy the doubt that has been created by the ignorance in your heart, establish yourself in Karma Yoga and arise to perform your responsibility. (42)

Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Fourth Chapter, entitled “The Path of Renunciation of Actions – Leading to Knowledge”.

Om Tat Sat.

(Thanks to Sonali Tatapudy and Rushil Desai for editing this post.)

 

The Essence of the Bhagavad Gita Chapter 3:  The Path of Action (Karma Yoga)

Bhagavad Gita, Philosophy, Reflections, Vedanta

The Essence of the Bhagavad Gita Chapter 3:

The Path of Action (Karma Yoga)

Arjuna asked, “O Janardana (Krishna)! If you think that Knowledge of Brahman is superior to the Path of Action, then why do you engage me in this terrible action of fighting the war? (1)

My intellect gets confused with contradictory thoughts. Please tell one thing which definitely leads me to the Highest Goal. (2)

Shri Krishna said, “O Pure Minded Arjuna! I have described two kinds of paths in this world, namely “The Path of Knowledge” for the people who follow Sankhya Yoga and “The Path of Action” for the people who follow Karma Yoga. (3)

No one can attain ‘action-less-ness”, the highest state of Karma Yoga, by not performing any action. On the other hand, no one can attain the Highest Knowledge by simply renouncing all actions. (4)

Know for certain that even for a second, no person can remain without performing any action. All people are forced to perform actions by the three gunas created by the Prakriti (the Power of Brahman). (5)

A deluded person who forcefully controls his/her senses, but cherishes the sense-pleasures in the mind is called a hypocrite. (6)

But one who controls one’s senses through the mind, and by remaining unattached, engages the senses in the performance of actions, following the path of Karma Yoga, is indeed superior. (7)

Perform your responsibilities assigned by nature and as described in the scriptures. It is better to perform action than to remain inactive.  Even to keep one’s body alive one has to perform action. (8)

(Note: Each person is born in a particular space, time, and surrounding situation. According to these space-time-situations, one has allotted responsibilities.)

People get bound by their actions if they are not performed as an offering to God. Therefore, O Arjuna! Perform your responsibilities in a detached spirit and as an offering to God. (9)

The Creator Prajapati (Brahma) created human beings and the Yajna (sacrifices) in the beginning of the cycle and said, “May you multiply by these sacrifices. May these sacrifices be the ‘Cow of Plenty’ which fulfills your desires.” (10)

(Note: The Sanskrit word “Yajna” literally means a ritualistic worship described in the Vedas. In a broader sense, any action is “Yajna” if it is done as an offering to God or for one’s spiritual development. Such an action is also called ‘a sacrifice.’)

Prajapati continued, “With these ‘Yajnas’ you nourish the gods (the powers which control the environment) and may the gods nourish you. Thus, nourishing each other, you will obtain the Highest Good. The gods nourished by the ‘Yajnas’ will bestow on you the desired enjoyments. A person who enjoys worldly pleasures that were not given by the gods is a thief.” (11-12)

Good people, who eat the remnant of the “Yajnas” become free from their sins; but those wicked people who cook only for themselves without offering it as “Yajna” verily eat sin. (13)

(Note: Eating sins is like living a selfish life.)

From food all creatures are born. Food comes because of rain. From “Yajnas” comes rain. “Yajnas” (sacrifices) come from actions. Actions are prescribed in the Vedas and the Vedas arise from the Imperishable Brahman. Therefore, the all-pervading Brahman always resides in the “Yajnas” (sacrifices). (14-15)

Thus the wheel was set in motion. One who does not follow this, but takes delight in the selfish pleasures and commits sins lives in vain. (16)

But if one rejoices to be one with the Self (Atman), remains fully satisfied with the Self, and is content in the Self alone, such a person does not have any responsibility to perform.  Such a great soul has nothing left to accomplish in this universe for which he/she has to work, nor does he/she lose anything from any action which is not performed. Such a soul has no selfish motive in his/her relationship with others.  (17-18)

(Note: All the actions of such a great soul are unselfish and beneficial to humanity.)

Therefore, remain always detached and perform your responsibilities. By performing one’s responsibilities without any attachment one realizes the Ultimate Reality (Brahman).  (19)

(Note: Performing responsibility with detachment means to perform it as an offering to God (Brahman) or for to perform for one’s own spiritual (inner) development. First one starts as ‘Work and Worship,’ then it becomes ‘Work as Worship’ and ultimately it becomes ‘Work is Worship.’ To understand more about detachment, one has to study and practice Swami Vivekananda’s lectures on Karma Yoga.)

By performing actions alone in the detached spirit, King Janaka and otherwise people have attained the Supreme Knowledge (or Perfection). Further, you should perform your responsibility in this way even to set a good example in society. (20)

Whatever the great people do, people follow them.  Whatever standards they set in the world, others try to attain. (21)

O Arjuna! I have no responsibility in the world. There is nothing in these three worlds that I have not gained and nothing that remains to be gained. But, I continue to work. (22)

If I do not engage Myself continuously in action, then there will be great harm in society because people follow Me in everything. If I do not perform My responsibilities, then all people will do the same and they will be destroyed. They will either do whatever they want or choose not to perform their responsibilities at all and thus they will destroy themselves. Therefore, I would become the cause of their destruction. (23-24)

O Bharata (Arjuna)! The unattached and wise people, wishing the welfare of all, should perform their actions with the same zeal as ignorant people, who are attached to the world, perform their actions. (25)

An enlightened person should not disturb the mind-set of those who are attached to their actions.  But, he/she should perform actions with the proper spirit and help others to do the same. (26)

Actually, all people are forced to work by the three gunas of the Prakriti.  Only a deluded, egoistic person thinks that “I am performing all actions.” (27)

O Mighty Armed Arjuna! One who knows the truth about ‘the gunas and the actions’ and ‘the Atman being as a witness consciousness’ remains unattached to all actions, realizing that the gunas are forcing the senses to perform these actions. (28)

Those who are under the spell of the three gunas, remain attached to the actions which were forced on them by the gunas. A person who has full understanding of the activities of the three gunas should not disturb the minds of those who have little understanding about them. (29)

Keeping your mind focused on the Self (Atman), offer all actions to Me (Brahman). Thus, you will free your mind from worldly desires and selfishness. Then, perform your responsibility as a warrior to fight without being perturbed by grief. (30)

Those who follow this advice of Mine, having faith in Me and without any complaint, will be free from the bondage of their actions. (31)

Those who are skeptical about this teaching and do not follow it, know that these senseless people blinded to all wisdom are heading towards their own destruction. (32)

All people, including the knowledgeable ones, are working under the dictate of Prakriti. It is useless to try to do otherwise. (33)

Attachment and aversion are engraved in the senses towards their sense-objects. You should not be controlled by them. They are the enemies in the path to perfection (the Highest Knowledge). (34)

One’s own unpleasant responsibility, even if ill-performed, is better than the well-performed, pleasant-looking responsibility of another.  It is better to die performing one’s own responsibility. There is a great danger in performing other people’s responsibilities. (35)

Arjuna asked, “O Krishna! Under what compulsion do people unwillingly commit sin as if they are forced by it?” (36)

Shri Krishna said, “Know that desire and anger are all-devouring and they are the cause of all sin. They arise by the rajo-guna and are our enemy in this world. As smoke covers fire, dirt covers a mirror, and an amniotic sac covers the fetus, desire and anger cover knowledge of our true identity. (37-38)

(Note: Sri Ramakrishna said that one has to conquer lust and greed as they cover our true identity.)

O Arjuna! Know that this desire is like a fire which cannot be quenched by any amount of ghee or wood we put into it. The Ultimate Knowledge of a person is covered by his/her worldly desires. A person who is seeking the Supreme Knowledge should consider these worldly desires as an enemy. (39)

(Note: A person’s worldly desires (especially lust and greed) cannot be fulfilled no matter how many ways one tries to fulfill them. The more we try to fulfill our worldly desires, the more they  multiply and intensify like the fire with the ghee or the wood.)

The senses, the mind, and the intellect are the abode of worldly desires and through them they cover the supreme knowledge of a person that he/she is nothing but the Self (Atman). (40)

Therefore, O Arjuna! Control your senses and destroy the worldly desires which cover the supreme knowledge and the wisdom of a person. (41)

The senses are stronger than the worldly objects. The mind is superior to the senses. The intellect (discriminating power) is superior to the mind. The Self (Atman) is superior to the intellect. (42)

O Mighty Armed Arjuna! With your pure intellect realize the supremacy of the Self, and with it control your mind and destroy this worldly desire, the enemy which is most powerful and difficult to conquer. (43)

Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Third Chapter, entitled “The Path of Action.”

Om Tat Sat.

(Thanks to Sonali Tatapudy and Rushil Desai for editing this post.)

 

The Essence of the Bhagavad Gita Chapter 2:  The Path of Knowledge (Part II – Shlokas 39 – 72)

Bhagavad Gita, Philosophy, Reflections, Vedanta,

The Essence of the Bhagavad Gita Chapter 2: 

The Path of Knowledge (Part II – Shlokas 39 – 72)

Shri Krishna said, “O Partha (Arjuna) whatever I told you so far is from the ‘Knowledge of the Ultimate Reality’ point of view. Now, I will tell you from the Karma Yoga point of view. This will help you to perform your responsibility without being bound by its consequences. (39)

In this path of Karma Yoga (the path of action) no effort is ever lost and there is no ill consequence of any action. Even a small effort made in this path saves a person from the Great Fear (the cycle of birth and death). (40)

O Kurunandan (Arjuna)! In this path, a Karma Yogi possesses single-minded determination and purposefulness. The thoughts of the people who do not follow Karma Yoga and just work for their selfish reasons such as sense pleasures, worldly gain, and heaven are irresolute. Their thoughts go in all directions and never become conclusive. (41)

No resolute and unwavering thought is formed in the minds of those who:

(1) are deeply attached to pleasure and power,

(2) allow their discrimination to be stolen by the flowery words of the unwise,

(3) permit their souls to be ridden with desires,

(4) regard the attainment of heaven as the highest goal,

(5) think that the Vedas (the scriptures) promise rebirths as the reward of their actions and lay down specific rites for the attainment of pleasure and power, and

(6) take great delight in quoting the ritualistic parts of the scriptures which promise enjoyment in heaven as the fruit of sacrifices and worship, and declare that besides these, there is nothing more to attain from the scriptures. (42-44)

O Arjuna! The Vedas deal with the three Gunas; you must go beyond the three Gunas. Remain balanced in the pairs of opposites like joy and sorrow, praise and blame, etc. Establish yourself in Sattva. Do not desire any worldly thing which you do not have and do not try to preserve what you have. Remain steadily focused on your Self (Atman). (45)

When everything is flooded with water from all sides, one does not need a reservoir of water. Similarly, when a person realizes the Ultimate Reality (Brahman), he/she has attained the highest goal described in the Vedas and has no further need of the Vedas. (46)

(Note: Sri Ramakrishna said that if a relative asks you in a letter to bring a couple of things, once you acquire these things, the letter is no longer important.)

You are entitled to perform an action, but you have no control over its result. Let not the result of the action be your motive to work. You should not be inclined to be inactive either. (47)

(Note: A seeker of the highest truth works only for inner spiritual development and wishes to acquire knowledge and devotion by performing any action. He/she is not interested in worldly gain or loss.)

O Dhananjaya (Arjuna): Perform your responsibilities remaining unattached towards their results and keep your mind balanced in success and failure. Performing responsibilities with a balanced mind is called Yoga. (48)

The performance of those who work for worldly results is inferior to those who work for the highest knowledge. Therefore, acquire the attitude to work for the highest knowledge. The people who work for the worldly results are beggars. (49)

(Note: The highest knowledge or the goal of spiritual development is to realize that our true identity is Divine which is called the Self or Atman and that Brahman is the Ultimate Reality underlying the whole universe. Brahman relative to an individual is called Atman. The nature of Atman and Brahman is Sat-Chit-Ananda (Existence-Knowledge-Bliss Absolute).)

A person with a balanced mind goes beyond the ideas of acquiring merits to go to heaven and the worries of sins to go to hell. Therefore, perform your responsibilities to acquire the highest knowledge, keeping your mind balanced. Skillfully performing all responsibilities to acquire the highest knowledge is called Yoga. (50)

Wise people, keeping their mind balanced, perform actions for the highest knowledge and thus renounce worldly results. They then become free from the bondage of the results of their actions. Ultimately, they attain the state which is beyond all evil. (51)

When your intellect gets rid of delusion, then you will be indifferent to the various ideologies you have heard and many yet to be heard. (52)

Your intellect has been confused by various ideologies you have heard. When your intellect is established firmly in the Self (Atman), then you will attain the goal of Yoga (Self-Realization). (53)

Characteristics of a person with steady intellect:

Arjuna asked, “O Keshava (Shri Krishna)! What are the characteristics of a person whose intellect has been steadily established in the Self? How does such a person speak and behave in the world? (54)

Shri Krishna said, “O Arjuna! When a person has cast off all worldly desires from his/her mind and is completely satisfied to remain focused in the Self (Atman) alone, then that person is called a person of steady intellect. (55)

(Note: A person with a steady intellect has been fully convinced that the world cannot give him/her the infinite bliss, love, satisfaction, knowledge, immortality, fearlessness, and freedom which he/she can get from realizing one’s true identity (Atman). That is why such a person gives up all worldly desires.)

When a person does not get disturbed or depressed by the sufferings of the world, does not seek any longer-lasting happiness in the world, and has given up attachment, fear, and anger, such a person is said to be of a steady intellect or steady wisdom. (56)

One who is not attached to anyone and loves all equally, and does not get elated or agitated when good or evil things come, such a person is said to have a steady intellect. (57)

As a turtle withdraws its limbs when it is in danger, if a person completely withdraws one’s senses from worldly objects, then that person is said to have steady wisdom (or steady intellect). (58)

(Note: This means that one may work with one’s senses in the world, but should keep the mind focused on the Atman so that the mind does not get deviated by the sense-experiences.)

Many times people withdraw their senses from their objects, but their taste (desire) for sense-enjoyment does not go away. However, even the taste (desire) of sense-enjoyment drops away from a person who has realized the Highest Truth (Brahman). (59)

(Note: A person who has realized Brahman experiences infinite bliss within and all other sense-pleasures become so insignificant that they do not attract the person, just as the light of the moon becomes insignificant when the sun comes out.)

O Arjuna! The turbulent senses forcefully drag away even the mind of a wise person who is making efforts to realize the Ultimate Reality (Brahman). (60)

Therefore, a wise person should control all senses and focus his/her mind on Me (Brahman). A person attains steady wisdom (intellect) when all his/her senses are under control. (61)

How a person falls:

– By thinking about sense objects, one develops attachment to those objects.

– From attachment arises the desire to attain these objects.

– When obstacles come in the way of fulfilling these desires, then anger comes.

– Anger covers the mind with one thought and deludes a person.

– In the state of delusion, one forgets all the good things one has heard in the past.

– With such a loss of memory, one loses the sense of discrimination that enables him/her to distinguish right from wrong.

– When the power of discrimination is gone, then that person falls from righteousness. (62-63)

On the other hand, a person with self-control, moving among objects with his/her senses under restraint, and free from attachment and hate, attains serenity of mind. (64)

The serenity of the mind removes all sufferings of the world because the intellect of a person with a serene mind is easily focused on the Self (Atman). (65)

A person who does not have control over his/her senses cannot have a steady intellect. A person without a steady intellect cannot have the inclination to realize the Self (Atman). Without realizing the Self there is no peace of mind. How can a person be happy without peace of mind? (66)

Even one of the roving senses, if the mind yields to it, carries away the intellect (the discriminating power) as a storm carries away a boat in the river. (67)

Therefore O Mighty Armed (Arjuna)! A person has steady wisdom when his/her senses are completely restrained from their objects. (68)

In that which is night to all beings, a person with self-control is awake; where all beings are awake, a person with self-control (who is the seeker of the Ultimate Reality) sleeps. (69)

(Note:  This means that whereas most people are enthusiastic and active to acquire sense-pleasures, the seeker of the Ultimate Reality does not have much interest in such endeavors. On the other hand, a seeker of Self-Knowledge is very enthusiastic to make spiritual efforts, though people seeking sense-pleasures do not have much interest in those efforts.)

Those who are seeking sense-pleasures do not attain peace of mind. But, peace is attained by a person in whom all the desires enter and get absorbed without creating any disturbance in the mind just as an ocean being full to its brim with water remains clam and grounded even though many rivers dump their water into it. (70)

A person who lives completely free from worldly desires, without longing, devoid of the sense of “Me and Mine” and is egoless attains peace. (71)

O Arjuna! This is the state of a person who has attained the Self-Knowledge (the knowledge of the Ultimate Reality, Brahman). By attaining this state one never becomes deluded. Being established therein, even in the hour of death, one attains final liberation in Brahman. (72).

Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Second Chapter, entitled “The Path of Knowledge.”

Om Tat Sat.

(Thanks to Sonali Tatapudy and Rushil Desai for editing this post.)

 

The Essence of the Bhagavad Gita Chapter 2:  The Path of Knowledge (Part I – Shlokas 1 – 38)

Bhagavad Gita, Philosophy, Reflections, Vedanta,

The Essence of the Bhagavad Gita Chapter 2: 

The Path of Knowledge (Part I – Shlokas 1 – 38)

Sanjaya said, “Arjuna was overwhelmed with pity and despondency. His eyes were agitated and filled with tears. Lord Madhusudan (Shri Krishna) told the following things to Arjuna.” (1)

Shri Krishna said, “O Arjuna! How come this delusion has covered your mind at this critical time? Neither this attitude is fitting for a noble person, nor does it give honor to a person, nor does it take one to heaven. (2)

O Partha (Arjuna)! Don’t be a coward! It does not befit you. Remove this low-level weakness from your heart and stand up! You are actually the scorcher of enemies.” (3)

Arjuna said, “O Madhusudan (Shri Krishna)! In war, how can I shoot arrows at the grandsire Bhishma and my teacher Drona? They are worthy of worship. (4)

I think it is better for me to live on alms than to kill these respectable teachers. By killing them, I will only enjoy in this world the wealth and objects of desires filled with their blood. (5)

We do not know which is better for us: to fight or not to fight. We do not know who will win at the end. And we do not wish to live by killing our cousins, the sons of Dhritarashtra, who are in the opposite army. (6)

My mind has been possessed by pity and I am really confused about my duty. Please tell me what is good for me in this situation. I take refuge at your feet. I am your student. Please guide me. (7)

Even if I become a king of a large prosperous kingdom without any enemy or obtain the lordship over the gods in heaven, I do not see a way to overcome the sorrow which burns up my senses.” (8)

Sanjaya said, “O King Dhritarashtra! Having said this, Arjuna, who is the scorcher of enemies, told Shri Krishna that “I will not fight.” and sat quietly. (9)

Then, Shri Krishna, in the middle of two armies, told the grief-stricken Arjuna the following things with a smile.” (10)

(Note: Shri Krishna is a great teacher and a guide. It is interesting to know how in various ways he explains to Arjuna why it is good for him to perform his duty. First, he explains from the philosophical (Atman) point of view. We also can learn from these teachings why we should continue to perform our responsibility in critical situations.)

Shri Krishna said, “You are grieving for the people who should not be grieved for. You talk like a wise person, but the wise do not grieve for the living or those who are not living. (11)

It is not true that these kings, you, or I were not living in the past nor not living in the future.  Wise people are always aware that the soul (Atman) of an individual gets another body after death just as an individual in one’s own body goes through stages like childhood, adulthood and old age. (12-13)

O Son of Kunti (Arjuna)! Because of the contact of the senses with their objects, one feels heat and cold and joy and sorrow. These dualities always come and go. They are temporary. O Bharata (Arjuna)! You have to endure them. (14)

O the Best among the Human Beings (Arjuna)! Knowing this cause of joy and sorrow, a wise person does not get disturbed. Thus, such a wise person, remaining calm in joy and sorrow, is fit to realize the immortality of the soul (Atman). (15)

The wise people who have realized the Ultimate Reality (the Highest Truth) have observed that ‘the unreal does not exist and the Real never perishes.’ (16)

The One (Brahman) which pervades the whole universe is Imperishable. No one can destroy this Imperishable. The bodies of human beings are perishable, but the Atman residing within is imperishable and incomprehensible. Therefore, O Bharata (Arjuna)! You must perform your duty as a soldier to fight. Both types of people, one who thinks that ‘I kill the Atman’ and the one who thinks that ‘The Atman is being killed,’ do not know that the Atman does not kill and does not get killed. (17-18-19)

This Atman was never born and It never dies. It is not that at some point the Atman is born and then It dies. This Atman is birth-less, eternal, and ancient. This Atman does not die when the body dies. (20)

O Partha (Arjuna)! If one knows that the Atman is imperishable, eternal, unborn, and immutable, how then can that person think that he/she slays or is the cause for another to slay? (21)

(Note: One should not misinterpret these teachings as a justification to kill anyone. That kind of interpretation is completely wrong and distorted. Shri Krishna had made all efforts to stop the war, but the Pandavas (and in particular Arjuna) were forced to fight for their survival and they had no other choice left. We always have to keep in mind this situation when we read these teachings. On the other hand, the deeper understanding that the Atman is imperishable may help us in carrying out our responsibility in various situations.)

As we get rid of worn-out clothes and put on new clothes, the Jivatma (the embodied Atman) gets rid of the old body and put on a new body. (22)

The Atman is Imperishable. Weapons cannot destroy the Atman, fire cannot burn It, water cannot drown It and the wind cannot blow It.  (23)

The Atman can neither be destroyed, nor be burnt, nor be drowned, and nor be blown. The Atman is eternal, all-pervading, immovable, unchangeable and ancient. This Atman is said to be Un-manifest, beyond comprehension, and unchangeable. Therefore, knowing Atman the way it has been described, you should not grieve.  (24-25)

(Note: Now in the next two shlokas, Shri Krishna talks from the layman’s point of view and then again goes back to the philosophy of the Ultimate Reality of the Atman.)

O Mighty Armed Arjuna! Even if you think that this Atman is born with the body and dies with it, you should not grieve, because whatever is born dies and whatever dies is born again, and you cannot do anything about it. (26-27)

All beings were un-manifested before their birth and again become un-manifested after death. They manifest only in the middle. In this situation, what is there to grieve about?  (28)

Some look on this Atman as a wonder; some speak of It as a wonder; some hear about It as a wonder; still others, though hearing, do not understand It at all. (29)

O Bharata (Arjuna)! The Atman which dwells in all bodies is Imperishable. Therefore, you should not grieve for any being. (30)

(Note: In the next six shlokas, Shri Krishna tells Arjuna why it is good for him to perform his responsibilities as a trained warrior from the practical point of view.)

You should not waver from your responsibility as a warrior on the battlefield knowing that the war is unpleasant. For a warrior, there is nothing better than to die fighting for a righteous cause. (31)

O Partha (Arjuna)! Only blessed warriors get such unsought war opening a gate to heaven. On the other hand, if you do not fight this righteous war, then you will incur sin by forsaking your responsibility and honor. (32-33)

If you do not fight, then for years people will talk about your infamy. For an honorable person, dishonor is more painful than death. The great warriors will think that you have run away from the battlefield due to fear.  Also those, who have high regard for you as a warrior, will look down upon you. (34-35)

Your enemies and ill-wishers will make degrading comments about your lack of strength and vigor to fight a war.  Nothing will be more painful than to listen to these remarks.  (36)

If you get killed fighting a war for the righteous cause, then you will go to heaven and if you win, then you will enjoy a large kingdom. Therefore, O Son of Kunti (Arjuna)! Arise and resolve to fight. (37)

Consider the pairs of opposites like pain and pleasure, benefit and loss, and victory or defeat as different stages of life. They are not different from the absolute point of view. Be ready to perform your duty as a warrior to fight. By doing this you will not incur any sin. (38)

End of Gita Chapter two Part I.

(Note: In the year of 1973, at my graduate school, City University of New York, I was talking to couple of classmates about India and Indian culture. In that conversation Bhagavad Gita came up as a topic of discussion. I remembered one classmate said, “Oh! Bhagavad Gita! Is that about an archer who did not want to fight a war and God (Krishna) told him to fight the war?” I just smiled and asked the classmate whether he knew about the reason for the war, the circumstances which led to the war, and the efforts made by Krishna to prevent the war? He did not know any of this.

I told him that Shri Krishna went to the opposite party (King Duryodhana’s court) as a peace-making messenger to prevent the war.  Duryoudhana walked out of the court, insulting Krishna. Even though Pandavas deserved half of the kingdom, Duryodhana said that Pandavas would have to fight even for a piece land that fits on the tip of a blade of grass. Shri Krishna went to Duryodhana’s father, who simply said that his son (Duryodhana) did not listen to him. Shri Krishna went to Bhishma and Drona to prevent the war. Bhishma and Drona both knew that this was an unrighteous war, but they had been bound by their obligations. Thus, Shri Krishna made all his efforts to prevent the war, but he failed. He came back with a heavy heart to tell Pandavas that they had no choice left but to go to war. Moreover, I told my classmate how despite the various ways in which Duryodhana and his cousins tried to kill the Pandavas, the Pandavas were able to survive. Duryodhana cheated the Pandavas and took away their kingdom, with the goal to destroy the righteous Pandavas; just see how much they had to suffer in their lives!  Arjuna was the Pandavas’ main hope to survive.

Another important point is that the teachings of Upanishads were given in Ashramas, which were like universities in wooded areas. All the Upanishads’ teachings were related to the fundamental questions of life, like, ‘What is the purpose of life (if there is any)?’, ‘What is my true identity?’, ‘What is my relationship with others?’, ‘What is the nature and the purpose of the universe?’, ‘What is the goal of a human life?’. The Upanishads give answers to all these questions. But, these answers are philosophical answers. How to practice these thoughts in our day-to-day life is very important. That is why Bhagavad Gita is most important. Shri Krishna told Arjuna how to apply the teachings of the Upanishads in the critical time of his life. With Arjuna, we can learn how to apply Bhagavad Gita’s teachings in the critical time of our life. What could be more critical in our life than Arjuna’s situation In the middle of the battle-field where he was forced to fight with his own relatives? Bhagavad Gita teach us very practical ideas such as, ‘How to live in the world keeping our mind balanced?’, ‘How to acquire the highest knowledge and unbroken bliss while living in the world?’, ‘What are the values we can practice in our life?’, ‘How to love all unselfishly?’ and many others.)

(Thanks to Sonali Tatapudy and Rushil Desai for editing this post.)

 

The Essence of the Bhagavad Gita Chapter 1: The Path of Arjuna’s Grief

Bhagavad Gita, Philosophy, Reflections

The Essence of the Bhagavad Gita Chapter 1: 

The Path of Arjuna’s Grief

Dhritarashtra said, “O Sanjaya! My sons and the sons of Pandu have gathered in the sacred field of Kurukshetra in order to fight a war with each other. What did they do? (1)

Sanjaya said, “The King Duryodhana observed the formation of the Pandavas’ army. Then, he went to his army teacher Drona and said, “O Teacher! Behold the formation of the huge army of the sons of Pandu arrayed by your talented student Dhrishtadyumna, the son of Dhrupada. (2-3)

In this army, there are mighty archers and heroes, in battle equal to Bhima and Arjuna, Yuyudhana, Virata, and Dhrupada. Each one is a Maharathi, one who can single-handedly fight several archers simultaneously; the heroic Dhrishtaketu, Chekitana, and the valiant king of Kashi; Purujit, Kuntibhoja, and Shaibya, all the best of men; the powerful Yudhamanyu, brave Uttamauja, Subhadra’s son Abhimanyu, and the five sons of Draupadi–all Maharathas indeed. (4-6)

O Great Brahmin! Please recognize the main warriors on our side. For your information, I will tell the names of the main leaders of our army. They are you, Bhishma, Karna, the ever-victorious in war Krupacharya, Ashwatthama, Vikarna, and Somadatta’s son Bhurishrava. (7-8)

(Note:  Addressing Drona as a Brahmin on the battlefield is an insult to Drona.)

There are many brave warriors who are ready to die for me. They are well equipped with various weapons and are clever in fighting. (9)

(Note:  See the ego of Duryodhana in saying that “they are ready to die for me.” He also told the truth –that these people were fighting for Duryodhana and not for a just cause.)

We have unlimited power because we are all protected by Bhishma, while the opposite army is limited in power as they are protected by Bhima. Therefore, all the leaders remaining in their own positions in your divisions definitely protect Bhishma alone from all the sides. (10-11)

(Note: Duryodhana could only mention seven names of the leaders of his army. Also, he chose only Bhima’s name from the opposite army, because he was afraid that Bhima could kill him in mace-battle.)

At that time, the oldest of the Kurus and mighty grandsire Bhishma roared like a lion and blew a conch to create joy in the heart of Duryodhana. (12)

(Note: I think Bhishma knew the ultimate outcome of the war and he wanted to finish the whole matter, so he made the first move.)

Then, together the conches blew, war-drums started beating, and other war-instruments like tabors and cow-horns blared forth. The sound of all these things created a terrible, stupendous sound. (13)

Then, Shri Krishna and Arjuna blew their divine conches from their magnificent chariot yoked by white horses. (14)

(Note:  From the Pandavas’ side, Shri Krishna blew the first conch.)

Shri Krishna blew the Panchjanya conch and Arjuna blew the Devadatta conch. Mighty Bhima, who does terrible deeds in the fight, blew the Paundra conch. King Yudhishthira, the son of Kunti, blew the Anantavijaya conch, and Nakula and Sahadeva blew the Sughosha conch and Manipushpaka conch respectively. (15-16)

O King Dhritarashtra! The great archer, the king of Kashi, the great warrior Shikhandi, Dhrishtadyumna, Virata, the unconquered Satyaki, King Dhrupada, five sons of Draupadi, and the mighty-armed Abhimanyu, the son of Subhadra, blew their conches from all the sides of the Pandava army. That terrible sound filled the sky and the earth and pierced the hearts of all the people of Dhritarashtra. (17-19)

Then, by seeing Dhritarashtra’s army ready to start the war, Arjuna lifted up his bow and asked Shri Krishna, “O Achyuta (Shri Krishna)! Please take my chariot in the middle of the two armies. I want to see who are the war-mongers gathered here in the opposite army and decide with whom I am going to fight.  I really want to know all the kings who are supporting the evil-minded Duryodhana and gathered here to fight for him.” (20-23)

(Note: See the spirit of mighty Arjuna.)

Sanjaya said, “O Dhritarashtra! Upon Arjuna’s request, Shri Krishna drove his chariot in the middle of the two armies and stopped it, facing Bhishma, Drona, and other kings. Then Shri Krishna said, “O Partha (Arjuna)! Behold all the Kurus assembled here.” (24-25)

Then, Arjuna saw arrayed in the armies (on both the sides) fathers and grandfathers, teachers, maternal uncles and brothers, sons and grandsons, friends, fathers-in-laws and comrades. Looking at the relatives, Arjuna, the son of Kunti, was overcome with deep pity and said in a sorrowful voice:

Arjuna said, “O Krishna! By seeing my relatives gathered here to fight a war, all my senses are losing their power, my mouth is drying out, my body has tremors and I have goose-bumps all over. My Gandiva bow is slipping from my hand, my skin is burning, I am feeling dizzy, and I cannot stand on my feet. (26-30)

O Keshava (Krishna)! I see bad omens and I do not see any good in killing my relatives in the war. I do not desire victory, the kingdom, or happiness. What is the use of such a kingdom or the enjoyment or even to live after killing my relatives? (31-32)

Our teachers, fathers, grandfathers, uncles, sons, grandsons, fathers-in-law, brothers-in-law, and other relatives, for whose sake we desire kingdom, enjoyments, and happiness, are arrayed here in battle having staked their wealth and lives. (33-34)

O Madhusudan (Krishna)! I would not kill them even though they kill me. I would not kill them even if I were to acquire the three worlds, then what to talk about this little earth? (35)

O Janardana (Shri Krishna)! What joy can we have by killing the sons of Dhritarashtra? We incur only sins by killing these criminals. O Madhava (Shri Krishna)! Therefore, we should not kill our own cousins. By killing our own relatives, how can we be happy? (36-37)

Even though greed has overpowered their minds and they do not see the evil in destroying their own families and incurring sins in being hostile towards friends, should not we, who clearly see the evil in destroying our families, think about refraining from this sin? (38-39)

With the decay of the family, its long-established traditions and religious practices will perish. With that, unrighteousness will prevail in the family. O Krishna! With that unrighteousness, the women of the family will have unrestricted relationships and with that mixed-caste children will be born. The mixed-caste children will destroy the traditions of the families and ultimately lead families to hell. These children will not properly perform the religious rituals for their ancestors and then their ancestors will also go to hell. With these mixed-caste children, the long-time traditions and religious rituals of the family and the caste will be destroyed. O Krishna! We have heard that the people of such family and caste stay in hell for a long time. (40-44)

(Note: Arjuna’s reasoning is based on the traditional beliefs of his time. If there were people other than his relatives on the opposite side of the battlefield, Arjuna would not have any hesitation to fight with them.)

Oh! It is so sad that we are engaged in committing a great sin. Just for the greed of enjoyment of a kingdom, we are eager to kill our own relatives. (45)

I think it would be better if, in the battlefield, the sons of Dhritarashtra, with their weapons, killed me, unarmed and unresisting.” (46)

Sanjaya said, “By saying this, Arjuna, who was filled with grief, casting aside his bow and arrows, sat on the chariot seat.” (47)

Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the First Chapter, entitled “The Path of Arjuna’s Grief.”

Om Tat Sat.

(Thanks to Sonali Tatapudy and Rushil Desai for editing this post.)

The Essence of the Bhagavad Gita Chapter 11:  The Path of the Vision of the Universal Form

Bhagavad Gita, Reflections, Vedanta

The Essence of the Bhagavad Gita Chapter 11:

The Path of the Vision of the Universal Form

Arjuna said, “Out of compassion for me, you have told me profound truths about the Self. These words have removed my delusion.

O Lotus-eyed Shri Krishna! I have heard from you in detail about the creation and dissolution of beings and also about Your Divine Manifestations.

O Lord! I completely believe what you have described about yourself.  But, O Supreme Purusha! I want to see these Divine Manifestations with my own eyes.

O Lord! O the Master of all Yogas! If you think that I am fit to see your Imperishable Universal Form, then please show me that divine form.”

Shri Krishna said, “O Partha (Arjuna)! Behold My hundreds and thousands of divine forms which consist of various colors and shapes.

Behold in Me. all the Adityas, the Vasus, the Rudras, two Ashwinkumaras and the Marutas.  Also, behold various wondrous forms which were not seen before by anyone.

O Arjuna! Behold in Me the whole universe including movable and immovable beings and things, and also whatever you desire to see.

But, you will not be able to see My Divine Forms with your physical eyes, so I will give you ‘Divine Eyes’. With these ‘Divine Eyes’, behold My Supreme Yogic Power.”

Sanjaya said, “O King Dhrutarashtra! By saying thus, the Great Master of the Yogas, Lord Shri Krishna showed Arjuna His Supreme Divine Form.

Then, Arjuna saw the Infinite Form of Shri Krishna which had infinitely many faces and eyes, was wearing various celestial garments and garlands, was adorned with divine ointments and ornaments, and was holding various celestial arms. This Form was filled with various wonderful and wondrous sights and was facing in all directions.

If the radiance of a thousand suns were to burst forth at once in the sky, then it would be like the splendor of that Mighty Being.

At that time, Arjuna saw the whole universe with its various aspects in that one Universal Form.

Then, overcome with wonder and with goosebumps, Arjuna saluted that Universal Form with folded hands and said the following:

Arjuna Said, “O Lord! I see in Thy body all the gods, all the beings, all the celestial serpents, all the Rishis, and the creator Brahma sitting on a lotus.

O Lord of the Universe! I see that Thou have infinitely many faces, eyes, hands, and bellies. I see that Thou are everywhere having infinitely many forms. I do not see the beginning, the middle, and the end of Thy Infinite Form.

I see Thou wearing a crown on head and holding a mace and a ‘Sudarshana Chakra’ (discus). I see Thou glowing like a mass of radiance on all sides. Thou are blazing like a burning fire and the sun and very difficult to look at. Thou are incomprehensible.

O Lord! Thou art the Supreme Imperishable Being that has to be realized. Thou art the sole support of the universe. Thou art the protector of the ‘Eternal Dharma’ (Righteousness in the universe).  In my opinion, Thou art the ‘Eternal Purusha.’

I see that Thou art without beginning, middle and an end, having infinitely many arms, and an embodiment of infinite strength. I see the sun and moon as Thine eyes and Thy face is like a blazing fire burning the whole universe with Thy radiance.

O Great Soul! The space between the heaven and the earth and all the directions are filled with Thee. I see that with Thy wonderful and terrible form the three worlds tremble with fear.

All the gods enter into Thy body and a few out of fear sing Thy glories with folded hands. The Great Rishis and the Siddhas, after saying ‘May there is peace!’ praise Thee with excellent hymns.

All the Rudras, Adityas, Vasus, Sadhyas, Viswas, Ashwin Kumars, Maruts, Ushmapas, Gandharvas, Yakshas, Asuras, and the Siddhas behold Thee and are amazed.

O Mighty Armed Lord! By beholding Thy Infinite Form with many faces, eyes, arms, thighs, feet, bellies, and terrible tusks, all the people are terrified and so am I.

O Lord Vishnu! By seeing Thy blazing form which reaches the sky, which shines with many colors, having its mouth wide open and with bright shining big eyes, I am scared and I am losing my courage and peace.

Thy mouths and terrible tusks blaze like fire which is going to devour the whole universe. By seeing them I am disoriented and find no peace. O Lord! O Abode of the Universe! Please be gracious to us all.

I behold that all the sons of Dhrutarashtra with all their kings, Bhishma, Drona, Karna, and many prominent warriors of our side enter into Thy terrible mouth with big tusks. Many of them have been caught between Thy teeth with their heads being crushed to powder.

As the torrents of rivers gush to the ocean, all these warriors are gushing into Thy blazing mouth.  As the moths fly into the fire for their own destruction, so these beings are gushing into Thy mouth for their destruction. O Lord Vishnu! Devouring all the worlds through Thy fiercely flaming mouths Thou lick Thy lips from all sides.  Thy fiery rays fill the whole universe with their radiance and scorch it.

Please tell me, “Who art Thou? O the Supreme Lord! I salute to you. Be pleased with me. O Ancient Purusha! I want to know Thee.  I do not know Thy purpose.”

Shri Krishna said, “I am the mighty world-destroying Time.  I am engaged here to destroy these people. Even without you, the warriors in the opposite side will be destroyed.  Therefore, O Arjuna! Get up, fight, conquer the enemies, enjoy the flourishing kingdom and obtain fame.  Know that I have destroyed them already and you are just an instrument.

Know that I have already killed Drona, Bhishma, Jayadratha, Karna and many other powerful warriors. You fight with them and become an instrument to kill them. Do not worry.  Go on and fight. You will be victorious over your enemies.”

Sanjaya said, “After listening to Shri Krishna’s words, Arjuna trembled. With folded hands in adoration, he saluted Shri Krishna. Overwhelmed with fear, he saluted Shri Krishna again and addressed Shri Krishna with a choked voice.

Arjuna said, “O Hrishikesh (Shri Krishna)! It is appropriate that the world rejoices and takes delight in singing your glories.  The fearful Rakshasas are fleeing away in terror and all the Siddhas salute Thee in adoration.

O Great Soul! Thou art the Primal Cause of even Brahma, the creator of the universe. Thou art the greatest among all.  There is no wonder that all these Siddhas are saluting you. O Supreme Lord! O Abode of the Universe! Thou art the Supreme Imperishable Brahman which is beyond the Manifest and the Un-manifest.

Thou art the Ancient God, the Eternal Purusha. Thou art the Supreme Abode of the universe. Thou art the Knower and That which has to be known. Thou art the Ultimate Goal of all. O Lord with Infinite Form! The universe is pervaded by Thee only.

Thou art the Wind, Yama, Fire, Varuna (Water), the Moon, and the creator of the universe,
Brahma. I salute to Thee a thousand times.  And I salute to you again and again.

O Mighty Lord with Infinite Power! Thou pervade the whole universe and therefore Thou art everything. I salute to you from the front, from behind, and from all sides.

Considering Thou as my friend and not knowing Thy greatness, I have rashly addressed you as “O Krishna” or “O Yadava” or “O Friend” out of love or from inadvertence. O Achyuta! I may have shown disrespect to Thee while playing, resting, eating, or sitting when we were alone or in front of other people. Please forgive me for all this disrespectful behavior.

Thou art the Father of the whole universe including the movable or the immovable beings and things. Thou art the Great Teacher and most respectable. O Almighty Lord! In the three worlds, there is no one even equal to Thee, then how someone could be superior to Thee?

Therefore, O Adorable Lord! I salute to Thee, prostrate my body at Thy feet, and pray to Thee to be pleased with me. O Lord! Please bear with me as a loving father does to his son, a close friend to his friend, and a loving husband to his wife.

By seeing Thy wonderful and terrible form that I have never before seen, I am very happy, but my mind has been distressed with fear. O Lord of the gods! O Abode of the Universe! Be pleased with me and show me Thy godly form.

I want to see Thy godly form wearing a crown and holding a conch, a discus, a mace and a lotus. O Lord with the Universal Form! O Thousand Armed Lord! Please reveal Thy four-armed godly form to me.”

Shri Krishna said, “O Arjuna! By My grace, through My Yoga Power, I showed you My Supreme, Resplendent, Primeval, and Infinite Universal Form which no one has seen except you.

O Arjuna! In this human world, the Universal Form that you had seen is not possible for anyone to see by studying scriptures, by charity, by performing rituals, or by any austerity.

Do not be afraid or bewildered by seeing My terrible form.  Be fearless and be glad to behold My godly form.”

Sanjaya said, “After saying thus, Lord Vasudeva (Shri Krishna), the Great Soul, showed Arjuna his godly form. Then, he assumed his gracious form and appeased the terrified Arjuna.

Arjuna said, “O Janardana (Shri Krishna)! Now, by seeing Thy gracious human form, I have come back to my senses and have attained my normal state of my mind.”

Shri Krishna said, “My godly form that you have seen is very difficult to see. Even all the Devas (gods) always desire to see this form.

One cannot see this godly form (that you have seen) by studying the scriptures, by performing austerities, by charity, or by performing Yajnas.

O Arjuna! Only through one-pointed devotion to Me one can see this godly form, really understand It and become one with It.

O Arjuna! One who performs all actions for Me, looks at Me as the Supreme Goal of life, is My devotee, is unattached and hates none, attains Me.

Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Eleventh Chapter, entitled “The Path of the Vision of the Universal Form.”

Om Tat Sat.

(Thanks to Rushil Desai for editing this post.)

Celebrating Swami Vivekananda’s 155th Birthday

Celebrations, Reflections, Vivekananda

My Homage to Swami Vivekananda 

(The following blog is based upon my thoughts I shared with Vivekananda Vidyapith’s students, teachers, parents, and helpers during Youth Day Celebration Speech Competitions held on Saturday and Sunday, January 6th and 7th of 2018.)

Swami Vivekananda (1863-1902) lived only for 39 years, but his life and teachings will continue to inspire people as long as a single person on earth searches for the eternal truth. All over the world, we can see the positive and uplifting effect of Swami Vivekananda’s life and teachings helping the humanity for its good. His teachings about strength, the divinity of the soul, oneness of existence, and harmony of religions have been appealing to more and more people. These teachings encourage them to search for their inner divinity and try to manifest it in their thoughts, speech, and actions, especially through their unselfish service to the society. His emphasis on serving the “Living God,” the sum total of all living beings, touches the hearts of even atheists.

We could see a fraction of this positive effect during the Vidyapith’s Youth Day Celebration Speech Competition. The temperature during last Friday, Saturday, and Sunday were in single digit close to zero degrees Fahrenheit and the wind-chill was in negative degrees. But, the Vivdyapith’s students and helpers joyfully loaded and unloaded a truck in the cold with the things needed for the competition. Several other people worked unselfishly for countless hours to make this competition a great success. For all of them, it was a labor of love. Also, almost all the students from grades sixth through twelfth came for the competition and presented their excellent speeches. The students, teachers, and the helpers were inspired by Swami Vivekananda’s life and teachings.

The following are few of my thoughts I shared with the Vidyapith’s students, teachers, and helpers:

“Swami Vivekananda is our beloved teacher, leader, and a role-model. He was a saint, a prophet, a yogi, a great teacher, an orator, a poet, a reformer, a humanitarian, a patriot, a world-leader, a visionary and many more.

He told about himself that, “He is a voice without a body.” His voice was and is the voice of the Vedanta – the Upanishads and the Bhagavad Gita. He also said that “As Buddha had a message for the east, he has a message for the west.”

There are many teachings of Swami Vivekananda which we have to learn and practice in our life. As students, one teaching we have to really learn is his definition of education. He said, “Education is the manifestation of the perfection already in man.” By ‘man’ he meant men and women. This perfection is the perfection of the Atman dwelling in each one of us. We have to realize this perfection and then try to manifest it in our thoughts, speech, and actions.

To me, the simple meaning of perfection is ‘Be happy with what we have and be always ready to improve our performance.’  With this simple rule, we will constantly improve our study, our work, and our performance in every field.

There is another aspect of education. In schools and colleges, we learn about the topics related to the physical and mental world. There, we do not learn about our true identity which is beyond our body and mind. For that, we have to learn to go deeper within ourselves and search for our true identity. Swami Vivekananda says that our true identity is divine. In order to search our true identity (or divinity dwelling within), Bhagavad Gita has described four paths, namely Bhakti Yoga, Jnana Yoga, Karma Yoga and Raja Yoga. We can do every day four simple spiritual practices which cover all these four yogas: (1) Spend few minutes doing prayer, Japa and meditation, (2) read couple of pages from inspiring books and seek holy company which encourages us in our search for our true identity, (3) practice values which help us realize this true identity (for example the values described in the 12th chapter of Bhagavad Gita shlokas 13-19), and (4) do unselfish service. If we do these four practices regularly and properly, then definitely we will go deeper within and realize our true identity which is divine.

Note that the goal of all the Vidyapith’s classes and all activities including this speech competition is to help us to learn about our true identity (the divinity dwelling within) and encourage us to realize it and manifest it in our thoughts, speech, and actions. But, we have to do our homework by practicing the above mentioned four practices. Just as we do homework after taking classes in schools and college and educate ourselves, similarly in this search also we have to do our homework.

What do we get by realizing our inner divinity? We see that each person irrespective of his/her color of skin, religion, culture, country, physical appearance or any external difference is divine. The basic life-force in all beings is the same. Once we realize that then we love all and be ready to help all. We do not hate anyone. We will get control on our lower nature including our anger, jealousy, greed, lust, ego, and other impurities. We become sincere, honest, and humble. This makes us a better person fit to live in the society.

When we realize this inner divinity, then we can understand Swami Vivekananda’s teachings of Vedanta, namely the divinity of the soul, oneness of existence, harmony of religions, and service to the ‘Living God’. With oneness of existence, we realize ‘unity in diversity’.  This is the best way to celebrate Swami Vivekananda’s birthday. May we all get inspired by Swami Vivekananda’s life and teachings and make our life blessed.”

The Essence of the Bhagavad Gita Chapter 10:  The Path of Divine Manifestations

Bhagavad Gita, Philosophy, Reflections

The Essence of the Bhagavad Gita Chapter 10:

The Path of Divine Manifestations

Shri Krishna Said, “O Arjuna! Because you are eager to listen to my words, I will tell you more profound thoughts which will be beneficial to you.

The devas and great sages do not know My Origin because I (as Brahman) am their ultimate cause.

One who knows Me in essence as Birthless, Beginningless, and the Lord of the Universe, becomes free from all sin (bondage).

From Me alone arise the following attributes and various states of mind in all beings: (1) intelligence (2) knowledge (3) ability not to get deluded (4) forgiveness (5) truth (6) control of the senses (7) control of the mind (8) joy and sorrow (9) birth and death (10) fear and fearlessness (11) non-violence (12) equanimity (13) contentment (14) austerity (15) charity, and (16) fame and infamy.

From My resolve, seven great Rishis and four Manus of ancient time were born, endowed with My Power. All beings are their progeny.

There is no doubt that one who knows in essence “My Divine Manifestations” and “My Yogic Power” will be firmly established in unwavering devotion.

Wise people truly understand that “I (Brahman) am the cause of the creation of the Universe and by Me alone the whole world functions.” That is why they worship Me with the fullness of their hearts.

Having filled their minds with My thoughts, surrendering their life unto Me, they talk among themselves about My glories and enlighten each other. Thus, they take delight and satisfaction in talking about Me.

I give Buddhi Yoga (a path of discrimination and renunciation) to those who are ever devoted to Me and who worship Me with love. Through this Buddhi Yoga, they realize Me.

Out of compassion, I, the one who resides in their hearts, remove the darkness of their ignorance by the light of a lamp of knowledge.”

Arjuna Said, “O Krishna! You are the Supreme Brahman, Supreme abode, and the Purest of the pure. All Rishis call You as the Supreme Self, Eternal, the Self-Effulgent, God of gods, the Birth-less, and the Omnipresent. The Devarshi Narada, Rishis Asit and Deval, and Maharshi Vyasa also have proclaimed You the same. You also said the same unto me.

Whatever You told me, I believe it to be true. Neither devas nor danavas know Your divine nature.

O the Creator and the Lord of all being, God of all gods, and the Supreme Purusha! Only You know Your own Divine Nature. Only You can fully describe Your Divine Manifestations whereby You pervade all the worlds and abide in them.

O Yogeshwar (Krishna)! How should I think of You to realize You? What are the various aspects or objects through which I can meditate on You? Please tell me in detail about Your Yogic Power and Divine Manifestations. My desire never gets fulfilled to listen to Your nectar-like words.”

Shri Krishna said, “My Divine Manifestations are infinite. So, I will tell you only a few of My major manifestations.

(1) I am the Atman dwelling in the hearts of all beings. I am the beginning, the middle and the end of all beings.

(2) I am Vishnu among Adityas.

(3) I am the Sun among the bright objects

(4) I am Marichi among the wind-gods

(5) I am the Moon among the Nakshatras.

(6) I am the Sama Veda among the Vedas.

(7) I am Vasava (Indra) among the Devas.

(8) I am the Mind among all the senses.

(9) I am the Consciousness among the beings.

(10) I am Shankar among the Rudras.

(11) I am Kuber among the Yakshas and Rakshashas.

(12) I am Agni among the eight Vasus.

(13) I am Sumeru among the mountains.

(14) I am Bruhaspati among the priests.

(15) I am Skanda among all the army generals.

(16) I am the Ocean among all the reservoirs.

(17) I am Bhrugu among all the great Rishis.

(18) I am the monosyllable Om among all the words.

(19) I am Japa Yajna among all the Yajnas.

(20) I am Himalaya among all the immovable objects.

(21) I am the Ashwatha tree among all the trees.

(22) I am Narada among all the Devarshis.

(23) I am Chitraratha among all the Gandharvas.

(24) I am Kapil Muni among all the Siddhas.

(25) I am the horse Uchchaishravasa among all horses. Uchchaishravasa was born with the nectar during the churning of the ocean.

(26) I am Gajendra among all elephants.

(27) I am the King among all human beings.

(28) I am the Vajra among all the weapons.

(29) I am the cow Kamadhuk among all the cows.

(30) I am Kandarpa, the Lord of Lust, which is the cause of progeny.

(31) I am Vasuki among all snakes.

(32) I am Shesh Naga among the Nagas (half-human and half-cobras).

(33) I am Varuna among the creatures dwelling in the water.

(34) I am Aryama among the Pitrus.

(35) I am Lord Yama among the controllers.

(36) I am Prahlada among the demons.

(37) I am the Time among the measures.

(38) I am the Lion among the animals.

(39) I am Garuda among the birds.

(40) I am the Wind among the purifiers.

(41) I am Lord Rama among the warriors.

(42) I am the Shark among the fishes.

(43) I am Ganga among the rivers.

(44) I am the beginning, the middle and the end of the universe.

(45) I am the Knowledge of the Self among all the branches of knowledge.

(46) I am the decision-making discussion among all the discussions.

(47) I am the Sanskrit Letter “A” among all the letters.

(48) I am the Sanskrit Sandhi “Dwanda” among all the Sanskrit Sandhis.

(49) I am the Infinite Time.

(50) I am the Nourisher of all and My faces are in all directions.

(51) I am all-seizing Death.

(52) I am the cause of everyone’s birth (another interpretation-I am the cause of prosperity).

(53) I am the seven known virtues, namely Fame, Prosperity, Speech, Memory, Intelligence, Tenacity, and Forgiveness.  (These are Sanskrit female-gender virtues.)

(54)  I am the Brihat-Saman among the Saman hymns.

(55) I am Gayatri among the meters.

(56) I am Margashirsha among the months.

(57) I am the Flowery Spring among the seasons.

(58) I am the Gambling of the cheats.

(59) I am the Vigor of vigorous people.

(60) I am the Victory of victorious people.

(61) I am the Effort of active people.

(62) I am the Goodness in good people.

(63) I am Vasudeva among the Yadavas.

(64) I am Arjuna among the Pandavas.

(65) I am Vyasa among the sages.

(66) I am Ushana among the seers.

(67) I am the rod of those who chastise.

(68) I am Statesmanship among the people who wish to win.

(69) I am the Silence among secrets.

(70) I am the Knowledge among the knowers.

(71) I am the seed of all beings.  No moving or un-moving being can exist without Me.

My Divine Manifestations are infinite. I just told you a few of them.

Know that whatever is glorious, or prosperous, or powerful, it is the manifestation of a fraction of My Divine Manifestation.

What more can I tell you – with a fraction of My Divine Power, I support this whole universe.

Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Tenth Chapter, entitled “The Path of Divine Manifestations.”

Om Tat Sat.

(Thanks to Sonali Tatapudy for editing this post.)

Laugh and Learn – 16

Laugh and Learn, Reflections

New Way of Fishing

The following post is based on a story I had heard from Swami Adiswarananda, the Spiritual Leader of the Ramakrishna Vivekananda Center in New York from 1973 to 2007.

In cities like New York, all ideas fly. If anyone has some new idea to sell, there are customers to buy that idea.

On the bank of the Hudson River where fishing is allowed, a person put up a sign:

New Way of Fishing!

For $100 only, learn a faster way of fishing.

No need to spend money on rods and baits!

John was walking around the bank of the Hudson River. He saw a few people fishing. He thought that he should have brought his fishing rod. Then, he could have spent time fishing. He walked a little distance and saw this sign advertising a new way of fishing. He smiled and thought to himself, “Wow! My thought has power. I thought of fishing, I do not have any fishing rods, and here is a man telling me how to fish without a fishing rod. Let me learn something new and have a good time.”

John approached the man and asked him, “How can one fish without a fishing rod?” The man said, “In New York, everything has a cost. Give me $100 and I will show you how to fish without a fishing rod.” John was thinking whether he should spend $100 or not. He thought $100 is too much to learn this new way of fishing.

He walked away from the man. But, he was thinking, “Everything in New York is expensive. Compared to all other prices, $100 for a new idea is cheap. Maybe I will learn this new way and show off to my friends. Perhaps I can teach this trick to a few others and either get my money back or maybe earn more. It is good that I withdrew a couple of hundred dollars from the ATM a few hours ago.”

John came back to the guy. He gave him a $100 bill and asked him to teach him the new way of fishing.

The guy said, “See, you have to buy a powerful mirror like this.” He showed him the mirror. Then, he continued, “Reflect the rays of the sun from the mirror to the group of fish or an individual fish. The fish will be blinded by the rays of the sun and will stop moving. At that time, you can go and catch the fish. See, it is so easy. You do not need a rod or bait.”

John was puzzled. He was not sure whether he was learning a new way of fishing or if he was being tricked. He gathered courage and asked him, “How many fish have you caught so far with this new method?”

The guy said, “You are the fifth one!” 🙂 🙂 🙂

———————————————————————

Reflections: 

 Beware of the people who are trying to teach us short cuts or new ways to avoid the necessary work involved in achieving something important. There may be a few genuine cases in which short-cuts or new ways may help us. But, most of the time these are gimmicks.

Surely, we have to keep learning new ways. But, we should not get cheated by greedy or shrewd people who take advantage of the simple-minded. There is no substitute for hard work. I really like Thomas A. Edison’s famous quote, “Genius is 1% inspiration, 99% perspiration.” He also said, “Our greatest weakness lies in giving up. The most certain way to success is always to try just one more time.”

There are no shortcuts in the spiritual path. We have to follow the paths which have been described by the Saints and Sages who have realized the highest Truth. Swami Adiswarananda said that no one mimics the dirt (meaning creates fake dirt), but many people create fake gold because gold is expensive.  Thus, there are many people who have tried and are still trying to create shortcuts or new ways to realize the highest Truth since spirituality is the most important part of our lives. But, almost all of them try to drag spirituality either to sense pleasures or to social entertainment or to develop schemes to make money or to earn position and power. Genuine spiritual teachers will ask us to go through the unavoidable hardships (austerities) of spiritual practices and will never compromise the ultimate Truth.

Shri Krishna in the Bhagavad Gita said, “Help thyself by thyself. You are your greatest friend and you are your enemy. One who has attained self-control is one’s own friend and one who lacks self-control is one’s own enemy.” (Bhagavad Gita 6.5 and 6.6)

Shri Krishna emphasizes on self-efforts and says, “With firm determination, lift up the mind systematically and steadily from the body-mind and its related world with the help of the intellect, and focus it on the Atman (one’s true identity). Then, do not think of anything else.” (Bhagavad Gita 6.25). He further said, “If the restless and unsteady mind runs towards the body-mind and the objects of the world, then bring it back from these objects and again focus it on to the Atman.” (Bhagavad Gita 6.26).

Thus, there is no short-cut in spiritual path. We can take help from outside, but ultimately we have to do the required spiritual practice to uplift our self from the lesser truth to the higher truth.

(Thanks to Pallavi Tatapudy for editing this post and Viraj Khetani for the illustration.)

The Essence of Bhagavad Gita Chapter 9: The Path of Sovereign Wisdom and Sovereign Mystery

Bhagavad Gita, Philosophy, Reflections

The Essence of The Bhagavad Gita

Chapter 9: The Path of Sovereign Wisdom and Sovereign Mystery

Shri Krishna said, “O Arjuna! You do not carp, so I will tell you this profound knowledge with its practical aspect of realization, by knowing which, you will be free of all the sorrows of life.

This is sovereign knowledge, sovereign mystery, and the supreme purifier. It is righteous, eternal, gives tangible results, and is easy to practice.

People who do not have faith in these teachings do not attain Me (Brahman) and they go through the cycle of birth and death in this world.

The whole world is pervaded by My un-manifested form (Brahman).  All beings are in Me, but I am not in them.

(Note: The whole world is projected on Brahman. In particular, all beings are projections of names and forms on Brahman.)

Actually, all beings do not dwell in Me (meaning they are just the projections of names and forms). However, behold My Divine Power (Maya) that I am the Creator (cause) and the Nourisher (support) of all beings, yet I do not dwell in them.

As the mighty wind—created from the sky, which moves everywhere within the sky, and still remains in the sky—all beings dwell in Me.

O Arjuna! At the end of a Kalpa (a period of 4.32 billion years), all beings merge into My Divine Power (Prakruti), and at the beginning of the next Kalpa, I create them with My Divine Power.

With My Divine Power I create all beings again and again. They are helpless because of their worldly desires and past actions.

Since I am the Witness Consciousness and unattached to their actions, their actions do not bind Me.

With My consent, My Divine Power creates the whole universe of living and non-living and makes it move around.

When I take human form, deluded people do not recognize Me as the Lord of the Universe and they disregard Me. Being that their intellect is covered by delusion, they remain engaged in useless hopes, actions, and knowledge. Thus, they remain possessed by demonic qualities.

On the other hand, the great souls, filled with divine qualities, know that I am Imperishable and the cause of the whole universe, and they constantly think of Me with focused mind.

(Note: For the demonic and divine qualities, read Chapter 16 of The Bhagavad Gita.)

These great souls remain firm in their vows to realize Me. They constantly sing My names and glories, make efforts to realize Me, remember Me, salute Me, and thus, worship Me with great devotion.

The followers of “Jnana Yoga”, worship Me as being one with them as Brahman. Some worship Me as being distinct from them, and others worship My Virata Form (Me as the whole universe) in various ways.

If you think of this whole universe as a “Yajna”, then know that I am the Vedi (in which fire of the Yajna is invoked), I am the fire in it, I am the mantras recited, I am the ingredients offered in the fire, and I am the whole worship of the Yajna.

Also, know that I am the father, the mother, the grandsire, and the sustainer of the universe.  I am the one that has to be known. I am the Purifier, the Omkar (one syllable Brahman), and I am three Vedas, namely the Rig Veda, the Sama Veda, and the Yajur Veda.

I am the nourisher, the goal of life, the Lord of the Universe, the Witness Consciousness, the abode, the refuge, and the true friend. I am the cause of creation and the dissolution of the universe, and I am its support. Know that I am the imperishable seed of the universe.

I shine through the sun, create clouds, and bring rain. I am the nectar (immortality) and I am death. I am the being and the non-being.

Those who are devoid of sins and who wish to attain heaven by worshipping Me, through the performance of the “Yajnas” described in the three Vedas, attain heaven by their own merits. In heaven they enjoy various worldly pleasures until their merits are exhausted. Then, they come back to the earth and start their lives all over again. Thus, people who perform rituals described in the Vedas to fulfill their worldly desires go back and forth between earth and heaven. (They do not get the benefits of spiritual life.)

On the other hand, to those devotees who are ever devoted to Me, thinking of Me only and worship Me without any selfish reasons, I provide them what they lack in their spiritual practices and preserve what they have attained. (Thus, God helps these devotees attain their goal of God Realization.)

Those devotees who worship other gods (for worldly pleasures) also worship Me (Brahman), but they do this unknowingly and improperly.

I (as Brahman) am the Recipient and the Lord of all the worships and sacrifices of the devotees. But, not knowing Me, in essence, they fall from their spiritual path and become slaves of their senses.

Those who worship gods (limited forms of Brahman) go to the gods. Those who worship their ancestors go to their ancestors. Those who worship spirits go to the spirits. Those who worship Me (Brahman) come to Me.

If a devotee, out of love, offers Me a leaf, flower, fruit, water, or any simple thing, I accept such an offering made by the pure in heart.

O Arjuna! Offer to me any action you perform (Karma), anything you intake (Food), anything you offer in your spiritual practice (Yajna), anything you give in charity (Dana), and whatever austerity (Tapa) you perform.

(Note: In Chapter 17 of The Bhagavad Gita, Shri Krishna describes three kinds of food, Yajna, Dana, and Tapa, and in Chapter 18, he describes three kinds of actions and performers.)

By offering everything to Me, you follow “Sanyasa Yoga” (The Yoga of Renunciation) and, thus, become free from the bondage of all the results of your actions, whether they are pleasant or unpleasant. Then, being free from all bondages, you will come to Me (become one with Brahman).

I am the same towards all beings. I do not favor anyone and do not deny anyone. But, those who worship Me with love, they are in Me and I am in them.

Even a great sinner worships Me with one-pointed devotion (with repentance of sins and with a vow not to commit any sin again) must be regarded as a righteous person who has made the right resolve. Such a person (with devotion and the right resolve) soon becomes a righteous person and attains eternal peace within. O Kaunteya! Know that My devotee never perishes.

Taking refuge in Me, even women, Vaishyas, Shudras, and sinners attain the Supreme State.

(Note: This was the bold statement of Shri Krishna at the time when women, Vaishyas, Shudras were looked down upon compared to men, Brahmins and Kshatriyas.)

Definitely, when Brahmins or Kshatriyas, being free of sins, worship Me, they attain the Supreme State. Therefore, having attained this temporary human life filled with sufferings, worship Me with great devotion.

Focus your mind on Me, be devoted to Me, worship Me, offer everything to Me, and surrender to Me. Thus, keeping Me as the goal of your life and making efforts to realize Me, you will definitely attain Me (the Supreme State).

Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Ninth Chapter, entitled “The Path of Sovereign Wisdom and Sovereign Mystery.”

Om Tat Sat.

(Thanks to Radha Dhar for editing this post.)

The Essence of Bhagavad Gita Chapter 8: The Path to Imperishable Brahman

Bhagavad Gita, Philosophy

The Essence of the Bhagavad Gita Chapter 8

The Path to Imperishable Brahman

Seven Questions from Arjuna:

Arjuna asked Shri Krishna the following seven questions:

(1) “What is Brahman?”

(2)  “What is Adhyatma (the individual soul)?”

(3) “What is Karma (actions)?”

(4) “What is Adhibhuta (something that is said to underlie all the elements)?”

(5) “What is Adhidaiva (something that is said to underlie all the gods)?”

(6) “Who is Adhiyajna (one who sustains all the sacrifices in the body) and how does it reside in the body?”

and

(7) “How does a self-controlled person realize You at the time of death?”

Shri Krishna answered these questions as follows:

(1) “The Imperishable is the Supreme Brahman.”

(2) “Swabhava (Brahman dwelling in a person which is covered by name and form of the person, known as Jiva) is called Adhyatma.”

(3)  “Karma (action) is the offering of the oblation (in a Yajna) which brings into existence all living beings and supports them.”

(4)  “Adhibhuta refers to all the objects which are perishable.”

(5) “Adhidaiva is the Purusha (the Cosmic Spirit) which underlies all the gods. It is also refers to as the “Hiranya-garbha”.

(6) “Adhiyajna” is Me, the All-Pervading Spirit which sustains all the sacrifices.”

(7) “A person who remembers Me (Atman or Brahman) at his/her last breath becomes one with Me. There is no doubt about this.”

“A person, whose mind is attached with whatever desire or an object or a being in life, at the time of death he/she remembers that desire or the object or the being, and ultimately he/she attains that desire or an object or the being in the next life.

Therefore, remember Me all the time, and fight (perform your responsibility; for Arjuna it was to fight in the battlefield). If you always focus your mind and intellect on Me, then without any doubt, you will become one with Me.

One who constantly practices focusing his/her mind on Me and not letting it wander around on other things, eventually becomes one with the Supreme Purusha (Brahman).

One, who during his/her lifetime, constantly thinks about Brahman (Sat-Chit-Ananda, Existence-Knowledge-Bliss Absolute) who is the Omniscient, Ancient, Controller of everything, most subtle, Nourisher of all, whose form is beyond comprehension, who shines like the sun, and who is beyond all darkness, and at the time of death with firm mind filled with devotion, with the power of Yoga, establishes his/her vital forces between his/her eyebrows and meditates on the Supreme Purusha (Brahman) becomes one with the Supreme Divine Purusha (Brahman).

I will tell you briefly about the Supreme State whom the well-versed in the Vedas called ‘the Imperishable’, which is attained by the Sages who are free from desires and have complete self-control, and to attain which seekers practice celibacy.

One who controls all the senses by the mind, confines the mind within the heart and draws the vital forces in the head, then remains established in the Atman through the practice of meditation and uttering the word “Om,” the one syllable symbol of Brahman, leaves the body thinking of Me (Brahman), attains the Supreme State.

I (Brahman) can be easily attained by the ever steadfast Yogi who constantly meditates on Me with a focused mind giving no thought of anything else.

The Great souls, having attained Me, have attained the Supreme State. They do not take rebirth into this temporary world which is filled with sorrows.

From an ordinary being to the creator of the universe, everything is subject to rebirth. But, one who attains Me (becomes one with Me) will not be born again.

Brahma is the creator of the universe. One who knows that Brahma’s day and night each last a thousand eons knows the essence of the Time.

(Note: A day of brahma is of 1000 Mahā-Yugas. Thus a day of Brahma, a Kalpa, is 4.32 billion years in duration. Two Kalpas constitute a day and night.)

In the beginning of Brahma’s day, the whole universe manifests from the un-manifested and at the end of the day (beginning of the night) it merges into the un-manifested.

The same multitude of beings is born by the law of nature in the beginning of the day of Brahma and merges into the un-manifested at the night of Brahma. Thus, this cycle goes on.

But beyond this un-manifested, there is yet another Un-manifested Eternal Being which does not perish when all beings perish.

This Un-manifested Eternal Being is called the Imperishable (The Supreme Purusha or Brahman). This Imperishable is called the Ultimate Goal of all beings. One who reaches that goal does not come back. That is My Supreme Abode.

The Supreme Purusha pervades the whole universe, and all beings reside in It. This Supreme Purusha can be realized through one-pointed devotion.

The Two Paths of re-birth and no re-birth:

Now, I will tell you the paths which decide whether or not the yogis are reborn

When the knowers of Brahman follow the path of light, fire, day, bright fortnight, and the northern path of the sun, then they become one with Brahman and are never reborn.

When the yogis follow the path of smoke, night, dark fortnight, and the southern path of the sun, then they reach to the light of the Moon and then returned to the earth to take re-births.

The Path of Light and The Path of Darkness are two eternal paths. Following the Path of Light the yogis are not reborn, while following the Path of Darkness yogis come back and are reborn.

The yogi who understands these two paths does not get deluded. Therefore, O Arjuna! Be steadfast in yoga all the time.

The yogi who really understands the essence of these teachings, surpasses the merits acquired by studying the Vedas, performing the Yajnas (rituals), practicing austerities or giving in charity, and he/she attains the Eternal Supreme Abode.

Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Eighth Chapter, entitled “The Path to Imperishable Brahman.”

Om Tat Sat.

(Thanks to Sheela Krishnan for editing this post.)

 

Laugh and Learn – 15

Laugh and Learn, Reflections

“He Thinks: ‘I am God!’”

            The following post is based on a story I had heard from Swami Adiswarananda, the Spiritual Leader of the Ramakrishna Vivekananda Center in New York from 1973 to 2007.

In most cultures, when a young girl finds a boy to marry, she introduces the boy to her parents and waits for their comments and/or consents. If the consents come immediately at the first meeting, then the girl is very happy. Sometimes, the consent of her parents comes after some time, during which the parents happily or unhappily have to change their traditional mindset about their son-in-law to make their daughter happy. Many times, parents do not agree to their daughter marrying the boy she likes and the daughter has to leave her parents’ house and marry the boy. In some such cases, the conflict brings tragic consequences.

A young girl, Riya, fell in love with a boy named Chirag in college. During their four years of undergraduate study, they grew closer. Both of them graduated from college. Riya graduated with a 4.0 GPA and Chirag barely made it to the required 2.5 GPA. Riya immediately got a job while Chirag had difficulty finding a job. A year passed. Riya and Chirag continued to meet each other often and were thinking to get married in proper time. After the completion of the second year of her job, Riya decided to introduce her boyfriend, Chirag, to her parents as she was sincerely thinking of marrying him. Riya told Chirag, “My parents are spiritually inclined. Be careful when you talk to them”.

One day, finding that her parents were in a good mood, Riya explained that she had to tell them something. Her parents immediately understood and asked, “Who is he?” Then, Riya told her parents how she met Chirag in college, how they became close to each other, and that she thinks that it is the proper time for them to meet him. Her parents were happy to meet Chirag. A day was set for Chirag to come to their house.

The day of the meeting came. Since morning, Riya was nervous, thinking of various possibilities that could happen during the meeting and how each possibility would affect her future life. She focused her mind on doing chores to kill time. The meeting time came. Riya and her parents were ready half an hour before the time Chirag was to arrive. He was 10 minutes late. For Riya, one minute was like an hour. Chirag was nervous. Riya introduced Chirag to her parents and vice a versa. After initial greetings, Riya offered some snacks and soft drinks to all. After some time, Riya’s mother suggested that her husband talk to Chirag personally in another room.

Riya’s father and Chirag went to a room. Chirag was even more nervous, but the father made him feel comfortable. After half an hour of talking, they both came out. Chirag had to go somewhere, and Riya decided to go with him.

After Riya and Chirag left, Riya’s mother said that Chirag looked handsome and it seemed that Riya and Chirag liked each other. Then, she asked her husband how the meeting was and what he thought of Chirag. Riya’s father smiled and said, “Chirag thinks that ‘I am God.’” Her mother asked, “Why does he think that way?” Riya’s father said that she should listen to Chirag’s answers to his questions:

Q: “Do you have a job?”

Chirag, “No, but, by God’s will, I will find a job.”

Q: “Do you have a place to live?”

Chirag, “No, not at present. I am living with my friend, but, by God’s will, I will find a place to live.”

Q: “Do you have a car?”

Chirag, “No, but I am sure God will provide me a car.”

Q: “Do you have a bank account?”

Chirag, “No, but when, by God’s will, I will get some money, I will open an account.”

Q: “What are your future plans?”

Chirag, “I don’t have any future plans, but whatever God suggest to me, I will do it.”

Riya’s father told his wife, “Do you see? He thinks that I am God and will provide all these things to him!” 🙂 🙂 🙂

Note:  Poor Chirag tried to please Riya’s spiritually-inclined parents by bringing God into every sentence. Let Riya’s parents decide whatever they want to do in this situation. The readers too can make their own decision as to what they would do in a similar situation. I am not interested in judging anyone or suggesting to anyone what they should do. I am only interested to reflect upon the following important topics which came to my mind from the story:

——————————————————–

Self-surrender:

In almost all religions, it is mentioned that one has to surrender to God. Even Buddha, who was considered a non-believer, taught his disciples, “Buddham Sharanam Gachhami…” This means, “Surrender to Buddha, Dharma, and Sangha.”

Thus, self-surrender is considered a most important and necessary step  for spiritual progress. Many people shirk at the idea of self-surrender on the spiritual path, yet there is no hesitation to surrender to plumbers, electricians, mechanics, doctors, or even to the pilots of aircrafts. Of course, in all fields, people have been cheated when they surrendered. But, there is no other way. If we doubt everything, we cannot live in the world. We need to have faith. We must check the qualifications of people, make educated choices, and have trust in the people who take care of the things related to our lives and sometimes of our lives themselves. After making the choice, we can keep our eyes open during the process and make the necessary adjustments.

We follow this process easily for worldly matters. However, in religion, people tend to blindly surrender without ever questioning anything. Thus, ills come out from such so-called religious teachers. I think people separate religion and spirituality based on whether people question keeping their minds open or not. In religion, people blindly follow their religious leaders and never question a single thing. Meanwhile, in spirituality, people follow the fundamental and important parts of religion and are not afraid of asking questions about anything they do not understand or agree with. They question because they want to understand exactly what teachers or the scriptures say so that they can make spiritual progress. Also, they do not want to do something harmful or inappropriate in the name of religion.

Self-surrender and self-efforts:

Still, on the spiritual path, misunderstandings happen. In the name of self-surrender, people surrender their efforts, but not the little self. Many times, after starting spiritual practices, people become lazy and less productive in their daily lives. Actually, spiritual practices should give us more strength to perform our responsibilities and make our lives more productive and meaningful.

To me, self-surrender to God means: (1) surrendering our ego to God (becoming humble and developing gratitude), (2) making God our goal (trying to practice all the virtues of God), and (3) performing all responsibilities as an offering to God (with full hearts and focused minds to acquire knowledge and devotion). Self-surrender helps us make self-efforts.

Grace:

In the Bhagavad Gita, Sri Krishna said that the success of every action depends on five factors: (1) a field of actions, (2) tools to perform the actions, (3) knowledge to perform, (4) actual performance, and (5) divine grace. We have control of the first four parts of every action, but we cannot guarantee their success. A natural calamity, a health problem, or a problem from society may affect the results of our actions. That is why we seek the grace of God – to take care of the fifth factor. But, we must take care of the first four factors in order to seek the divine grace. Without fulfilling the four factors, seeking divine grace is meaningless.

Also, if we do not make self-efforts, then we cannot recognize the divine grace and its importance. Saints and sages say that the grace of God is always there. If we make efforts to fulfill the above-mentioned first four factors in any field (including spirituality), then we will see the divine grace and will understand the importance of the grace. God’s grace may come in the form of failure which may be for our own good in the long run.

(Thanks to Pallavi Tatapudy for editing this post and Viraj Khetani for providing the illustration.)

The Essence of Bhagavad Gita – Chapter 6: The Path of Self-Control

Bhagavad Gita, Meditation

The Essence of the Bhagavad Gita – Chapter 6

The Path of Self-Control

(This chapter is about the Yoga of Self-Control and the Yoga of Meditation.)

Shri Krishna said, “One who performs one’s responsibilities, renouncing their results, is a Sanyasi and a Yogi, and not the one who is inactive and has abandoned religious rituals.

Know that what is called “Sanyas” is nothing else but “Yoga.” One who has not renounced one’s worldly desires cannot be a Yogi.

To establish oneself in the Yoga of Meditation, practice of Karma Yoga is necessary; to remain established in the Yoga of Meditation, self-control and renunciation of worldly desires are required.

When one is not attached to sense-objects and actions and has renounced all thoughts and desires to acquire the pleasures of the body and mind, then one is said to be established in the Yoga of Meditation.

Help yourself to lift up yourself. Never let yourself go down. Our self is our friend as well as our enemy. One who has obtained control over one’s body and mind is one’s own friend and one who has not obtained such control is one’s own enemy.

The qualities of a Yogi established in Yoga are that (1) he/she has conquered one’s mind and senses, (2) he/she has attained serenity within, (3) his/her heart has been filled with the satisfaction of knowledge and realization, (4) he/she remains steadily absorbed in the Supreme Self, (5) he/she acts with a balanced mind in joy and sorrow, heat and cold, honor and insult, and other such opposite circumstances and (6) for such a person, gold is like dirt and stones (meaning his/her mind cannot be deviated because of money).

Also, such a Yogi, who has equal regard for friends and foes; for people related or unrelated; for those who love or hate; for people who are impartial or indifferent; and even for people who are righteous or sinners, is the best among the Yogis.

A Yogi who has attained control over his/her mind and senses, and who is free from all worldly desires and possessions, should go into solitude and constantly focus his/her mind on the Supreme Self.

In solitude, such a Yogi should find a clean place, and prepare a seat that is not too high or too low, and for comfort has layers of kusha grass, dear skin, and a cloth. Then, sitting on that seat, restraining the activities of one’s mind and senses, he/she should practice the Yoga of meditation to purify his/her mind.

Being established in celibacy, free from any fear, and keeping serenity within, the Yogi should sit in the meditation posture – sitting crossed-legged and keeping the spinal column, neck and head in a straight line – and without looking around, he/she should focus the mind on Me, considering Me as the supreme goal of life.

When a Yogi controls his/her mind and thus focuses it on Me (as Atman), then he/she attains the supreme peace within, which is abiding in the Atman. This peace culminates in Nirvana, freedom from all bondage.

One cannot be established in this Yoga of Meditation if he/she eats or sleeps too much or too little. One can be established in this yoga if one lives a moderate life by keeping moderation in one’s eating, sleeping, activities and entertainment. This Yoga of meditation removes all suffering in life.

Being free from all worldly desires and having obtained total control over one’s mind, when the Yogi’s mind steadily remains in the Atman, then the Yogi is said to be established in the Yoga of Meditation. The steadfastness of such a Yogi’s mind in the Atman has been compared to the steadiness of the flame of an oil lamp in a windless environment.

The Yoga of Meditation removes all the sorrows of life and through it,

(1) the Yogi’s mind rests in quietude after being restrained by the practice of concentration,

(2) the Yogi rejoices in his/her own Self (Atman), realizing the Atman within through the purified intellect, and becomes fully satisfied,

(3) one experiences Infinite Bliss, which can only be grasped by the pure intellect and not by the senses

(4) one remains established in the Ultimate Reality and never deviates from it,

(5) one attains a state of supreme gain and feels that there is nothing higher to achieve, and

(6) by being established in that state, not even the heaviest sorrow can throw off the Yogi’s focused state of mind.

This Yoga of Meditation has to be practiced with determination, enthusiasm, perseverance, and an unwavering mind.

Four steps to be established in the Yoga of Meditation:

(1) Renounce all worldly desires which arise from the mind.

(2) Use the mind to control all senses from running towards their sense-objects.

(3) With firm determination, lift up the mind systematically and steadily from the world with the help of the intellect, and focus it on the Atman. Then, do not think of anything else.

(4) If the restless and unsteady mind runs towards the objects of the world, then bring it back from these objects and again focus it on to the Atman.

The Yogi attains the Supreme Bliss when his/her mind has become completely tranquil and pure, from whom all the passions have been quieted down, and whose mind has become one with Atman (Brahman).

Thus, the Yogi with pure and ever focused mind on the Atman, experiences the Supreme Bliss that comes from the direct experience of the Atman (Brahman).

The Vision of the Yogi of the World:

The Yogi who had direct experience of the Atman (Brahman) within sees the divine Atman in all beings and all beings in the One Divine Atman (Brahman).  He/she has highest regards for all beings irrespective of their outer differences.

One who sees all beings in Me (Brahman) and Me (Brahman) in all beings abides in Me all the time. He/she never gets separated from Me and I never get separated from him/her.

The Yogi who is thus established in Oneness worships Me (Brahman) who resides in all beings. Through all his/her actions, he/she always lives in Me.

The Yogi, who sees his/her own divine Atman dwelling within as the same divine Atman of all beings in joy and sorrow, is considered to be the best Yogi.  Such a Yogi sees the joy and sorrow of all beings as his/her own joy and sorrow”

Arjuna’s Comments and Questions:

Arjuna said, “O Krishna! The Yoga you have described is the Yoga of equanimity. But, the mind is very restless, So, I do not see how long this mind can endure the equanimity.

The mind is restless, turbulent, powerful and stubborn. To control this mind is as difficult as controlling a tornado.”

Shri Krishna Said, “O Mighty Armed Arjuna! There is no doubt that the mind is restless and extremely difficult to control. But, through ‘abhyasa’ (constant practice to control the mind) and ‘vairagya’ (detachment) it can be brought under control.

I firmly believe that a person lacking self-control cannot attain this Yoga, while a person with self-control can attain this Yoga by making proper efforts.”

Arjuna Asked, “O Krishna! Suppose a person has faith in this Yoga, but due to his/her lack of self-control deviates from this Yoga and dies without attaining the final state of the Yoga, what happens to that person? Does this deluded person, fallen from both sides and being un-established in the path to realize Brahman, get destroyed like a fragmented cloud?

O Krishna! Please destroy this doubt completely from my mind since it is hard to find a person like you who can completely destroy such a doubt.”

Shri Krishna said, “O Arjuna! One who does spiritual practices to realize Brahman does not perish in this life or in the next life.  A person who does spiritual practices to be good will never come to grief.

After death, a person fallen from the Yoga goes to the world where righteous people go after their deaths. Enjoying the results of his/her good actions in this world for a while, either he/she takes a birth in a pure and prosperous family or in a family of Yogis who are filled with wisdom. It is very difficult to obtain such a birth.

Being born in such family all the past impressions of the spiritual practices done in the previous lives come to the surface of the mind of this fallen Yogi. Then, naturally he/she continues his/her spiritual practices to go further to realize Brahman.

A Yogi who strives diligently becomes free from impurities of the mind, and with the good impressions of the spiritual practices of the previous births, he/she attains the Supreme State of the Yoga (Realization of Brahman or Perfection or the Knowledge of the Ultimate Reality).

Such a Yogi is superior to the people who practice only austerities, or who only study scriptures, or who only perform religious rituals. That is why, O Arjuna, become such a Yogi.

Among these Yogis, I consider that Yogi to be the best who, with his/her inner self merged in Me, worships Me with faith.”

Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Sixth Chapter, entitled “The Path of Self-Control.”

Om Tat Sat.

(Thanks to Sonali Tatapudy for editing this post.)