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ADHYAAY XVII
SHRADDHA
TRAYA VIBHAGA YOGAM
Introduction
Shri
Krishna had suggested in the 27th shlokam of chapter IX that
‘anything you do, do that for Me, offer that to Me’. This chapter may be seen as an elaboration of
that shlokam. We do so many things in
our worldly life. Those acts become mere
Karma, unworthy acts, as we do those for name, fame, appreciation, money,
objects, gifts and other such perishable worldly things. Those become Sat, once we do those for the
Paramaatman. How do we perform these
acts for Him? Do those with Shraddha,
without any expectation of any worldly benefits. Is it possible? Shraddha is of three types. Sattvika shraddha leads us to the
Paramaatman. Rajasik and Tamasik
shraddha ensure our continuance in this mire called ‘world’. Shraddha is our own creation and depends on
our swabhava or nature. It is rather
difficult to change swabhava, but not impossible. Just as we have applied sciences, wherein
principles of science are applied for practical usage, this chapter may be
regarded as applied philosophy. Idea on
three gunas was explained in the 14th chapter. This chapter deals on ‘Application of that
idea’. Let us enter the chapter and get
a taste of Shri Krishna’s oratorical skill...
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अर्जुन उवाच -
ये शास्त्रविधिमुत्सृज्य यजन्ते
श्रद्ध्यान्विताः ।
तेषां निष्ठा तु का कृष्ण सत्त्वमाहो
रजस्तमः ॥ १ ॥
Arjuna said: Those
who setting aside the ordinance of the Shastra, perform sacrifice with
Shraddha, what is their condition, Oh Krishna.
Is it Sattva, Rajas, or Tamas?
(XVII - 1)
“He
who, setting aside the ordinance of the Shastra, acts under the impulse of
desire, attains not to perfection, nor happiness, nor the Supreme Goal”, Shri
Krishna had said in the previous chapter (XVI - 23). Arjuna’s question here is born out of
that. “What happens to the one who does
not listen to Shastras, but performs his Karmas with Shraddha?” This question of Arjuna seems to have been
asked for us people of Kaliyuga.
Shastras are ignored
either due to contempt or lack of knowledge about those. Arjuna and Shri Krishna are conversing
towards the end of Dwapara Yuga, just before beginning of Kali Yuga. Kali Yuga is described as period of
casualness and ignorance about shastras.
People know little, but talk a lot.
Boastfullness and hypocrisy prevail.
Half-baked knowers of shastras go around claiming to be protectors of
shastras. This leads to growth of
contempt for shastras. Pleasure-seeking
being the primary objective in Kaliyuga, there develops a casualness for
serious ideas. There are many unable to
know the shastras due to lack right guide or Satsanga. They have shraddha, but do not follow
strictures as they do not know. What
will happen to them? Arjuna wants to
know. Will they be Sattvika and turned
towards the Divine or Rajasik or Tamasik and turned towards Asuri? That is the intent of Arjuna’s question. (Arjuna mentions Rajas and Tamas together as
many traits are common in these two Gunas.)
Krishna means one who
attracts. ‘Whereto will you draw them?’,
Arjuna could have meant. If Shraddha is
Sattviki, Divine Paramaatman draws them towards Self. If it is Asuri, He pushes them towards
Naraka, purify them and then again attracts towards Self.
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श्री भगवानुवाच -
त्रिविधा भवति श्रद्धा देहिनां सा
स्वभावजा ।
सात्त्विकी राजसी चैव तामसी चेति तां
शृणु ॥ २ ॥
Shri Bhagawan said:
Threefold is the Shraddha of the embodied, which is inherent in their
nature, - The Saattvika, the Raajasika and the Taamasika. Do thou hear of it.
(XVII - 2)
This and the next
shlokam demonstrate the depth attained by our Rshis about human Manas. The western science had not known existance
of Manas till the last century. English
language does not even have an equivalent term for Manas. (Mind does not wholly convey the meaning of
the term Manas). Researches about
reactions in brain to bodily experiences are being conducted on rats, rabbits
and pigs and inferences drawn about humans.
Psycho-analyst Freud was the first to seriously peep into the mind. He found only violence, perversion and lust
there. He declared that ‘sexual’ desire
is the motivation for all actions of men.
Modern Psychology has made strides beyond Freudian theory. Today human mind is being researched in
various angles. Hind thought is
influencing many of these researches. On
the other hand, Hindu Rshis had fathomed human manas centuries ago and came up
with treasures like Yog shastra, Sankhya philosophy, Vedanta etc.
The words used in this shlokam, viz. Shraddha, swabhava, Dehee, the three
Gunas Sattva, Rajas and Tamas are all unique words. These do not have equivalent words in
English. Hence, we choose to use these
same words in English translation also.
Dehee is one who has worn deha (body) or one who dwells in body. This word indicates that Deha (body) is
different from the one who wears it (Dehee).
We saw detailed explanation of this word in second and thirteenth
chapter. Shraddha includes belief and
faith, but has wider connotation than these words have. 39th and 40th shlokams
in fourth chapter discussed this word in detail. Shraddha is born out of Swabhava, not from
friends or books or surroundings. Belief
can be born in these ways. Then, what is
swabhava? The word disposition in
English comes close to explaining the word swabhava. The bhava generated as the result of
experiences in the present as well past births.
Swabhava, in that sense, is our creation. It accompanied us as we took birth and grew
in this world. The bhava in which a man
quits the world determines his next birth, says Gita (VIII-6). The bhava at the final moment can not be different. The bhava in which he lived his whole life
will be the bhava at the final moment.
Swabhava is unique for everyone of us.
Can it be changed? No, is the
answer for most of us. Yes. It can change in future, with persistent
effort. The Gunas, Sattva, Rajas and
Tamas are born out of Swabhava.
A beautiful aspect of
Samskrit is exhibited by the word ‘swabhaavajaa’. Suffix ‘Ja’ means ‘son of ..’ and suffix ‘jaa’
means ‘daughter of ...’. Anuja is son
born later (younger brother) and anujaa is younger sister. Pankajaa (lotus) is daughter born to (in)
mud. Manoja is son of Manas. Neerajaa (fish) is daughter of water. Girijaa (Parvati) is daughter born to mountain. Vanajaa is daughter born in forest. Poorvajaa is one born earlier (elder
sister). Andaja is ‘born through
egg’. Dwija is born twice. There are many other one-lettered suffices in
Samskritam.
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सत्त्वानुरूपा सर्वस्य श्रद्धा भवति
भारत ।
श्रद्धामयोsयं पुरुषो यो यच्छ्रद्धः
स एव सः ॥ ३ ॥
Oh descendant of Bharatha!
The Shraddha of each is according to his natural disposition. The man consists of his Shraddha; he verilyis what his Shraddha is.
(XVII - 3)
As it is born of
Swabhava, Sharddha varies according to swabhava. Man is essentially his shraddha. He can not grow beyond his shraddha. His character, attitudes, interests, words,
actions, experiences, his friends, the environment around him etc. are all as
per his shraddha. In fact, his whole
life is determined by his shraddha. ‘As you think, So you become’, is an English
proverb. ‘It is not the Gun, but the Man
that fights. It is not even the Man, but
his mind that fights’, is a popular saying.
‘Your world is different and mine is different’, we hear people
say. ‘Every situation is ghostly for one
who is terrorized’ is an old Tamil saying.
Yes. One who is engulfed in fear,
experiences nothing but fear everywhere.
One who is ever-happy never experiences negativity. One who has filled grif within spends most of
his life in sorrow and discontent. If a
particular thought is persisted in a room for long period, even the walls begin
radiating the thought. Likewise, an
intense shraddha has its influence on minds of persons around.
September 11th
is an important date in the history of America.
America got introduced to two personalities and two experiences through
them. One was Swami Vivekananda from
Bharat, on 11th September, 1893 and the other was Osama Bin Laden
from Arabia on 11th September, 2001.
Swami Vivekananda was personification of the thought nourished by Rshis
in Bharat since few thousands of years.
He went to America. He addressed
the Americans as ‘Dear Sisters and Brothers of America’ in his famous lecture
in Chicago town hall on the occassion of World Parliament of Religions. That was on September 11th,
1893. That made a great impact on the
thinkers, industrialists, scientists and other influential sections of American
society. He introduced the essence of
Hindu philosophy to America. Rockfeller,
an affluent man there, came to meet the Swamiji. He introduced himself quoting his
wealth. Swamiji said, “Wealth is not
your introduction, but the way in which and the purposes for which it is being
put to use, is your real introduction”.
The seed sown then by Swamiji has grown as a mammoth service
organization by name Rockfeller Foundation.
That is an example of the impact Swamiji made on America. The thought nourished in Arabia for hundreds
of years, that which caused havoc and blood-rivers in Europe and Bharat, took
shape as Osama Bin Laden. He also went
to America. He bombed and demolished the
Twin Trade center on 11th September, 2001. He created terror in America. Anyone can give that which he has. Bharat is source of Sattvika breeze and
Arabia is source of violent, bloody tornado.
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यजन्ते सात्त्विका
देवान्यक्षरक्षांसि राजसाः
प्रेतान्भूतगणांश्चान्ये यजन्ते
तामसा जनाः ॥ ४ ॥
Saattvika men worship the Devas; Rajasika, the Yakshas and the Rakshasas; the others – the Taamasika men – the pretas
and the hosts of bhootas.
(XVII - 4)
Whom will anyone
worship? One whom he considers superior
to self, one who inspires and enthuses self, thoughts on whom thrills him, whom
he regards as role model and dreams to become like. Such a man is his object of worship. One’s shraddha can be identified by the type
of person whom he worships.
Sattvika worships the
Divine. He is drawn towards noble
qualities. He is enthused, inspired by
pious men. He strives to imbibe their
qualities in self.
Rajasik men worship
Yaksha and Rakshasas. The ones who
incite hatred, violence and arson are worshipped by the Rajogunee. He also develops similar qualities. Modern day politicians best represent
Rakshasas. The Rajogunee hangs pictures
of these politicians in his house. He
invites these men for religious and family events and feels blessed when they
attend. He has their pictures tattoed on
his body, gets inspired by their speeches, perspires for their success in
elections and is depressed by their defeats.
In Tamil Nadu, we find some such workers even ending their lives when
the politician is defeated or arrested or convicted or is dead. The Rajasi reads about and admires the
‘heroic deeds’ of negative characters, like Auto Shankar who raped and killed
many women or Veerappan who smuggled Sandalwood, abducted and killed many
officials, or Dr Prakash who lured girls and produced porn videos, or ‘Bandit
queen’ who looted and killed villagers.
Taamasi worships Bhoota,
Preta. Bhoota Preta have virtual existence,
they appear to be but are not. Film
actors are the apt examples of Bhoota-Preta.
They are unreal shadows. All the
qualities absent in them are projected magnificently on screen. Beauty, bravery, nobility, helping nature,
good character, etc. absent in the real person are beautifully captured and projected on screen. They steal government taxes in real life but
act as honest in reels. They lead an
amoral life in real life but act as ‘Mr Clean’ in reels. They sponsor for money everything harmful to
people in real life but act as responsible citizens in reels. All those who have their pictures, who
organize their birthdays, who read gossips about them and follow them are
Taamasi. Taamasi does not realize that
they are mere actors. There is one more
brand of Taamasi Gods worshipped by Taamasik men. The players who play for money regarded as
playing for Nation by their followers, players who play for their bosses and
win and lose on directions of the gamblers and betters, again for money,
players who play for the terrorist Dawood Ibrahim in Sharjah against Pakistan
when the Nation is at war with Pakistan over Kargil, the players who encash
their popularity by sponsoring all unworthy products, the players of a louzy
and slave game called Cricket. Men with
Taamaik shraddha worship these players, puppets in the hands of commercial
bosses.
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अशास्त्रविहितं घोरं तप्यन्ते ये तपो
जनाः ।
दम्भाहङ्कारसंयुक्ताः
कामरागबलान्विताः ॥ ५ ॥
कर्शयन्तः शरीरस्थं भूतग्राममचेतसः ।
मां चैवान्तःशरीरस्थं
तान्विद्ध्यासुरनिश्चयान् ॥ ६ ॥
Those men who practise severe austerities not enjoined by
the Shastras, given to ostentation and egoism, possessed with the power of lust
and attachment, torture, senseless as they are, all the organs in the body, and
Me dwelling in the body within; know
them to be of Asurika resolve.
(XVII- 5, 6)
Ghora tapas is that
which instills fear in those who see and those who hear about. Lying on bed of thorns, lashing self with
thorny whips, eating extremely bitter or pungent items, starving for days and
months, standing on one leg for years, and other such rigorous practices of
torturing the body are Ghora Tapas.
These practices are not prescribed in Shastras. On most occassions, these are performed for
drawing attention, for show-off. Huge
parties and processions are organized by admirers on completion of such
Tapas. The Tapasvee is appreciated for
all the torments his body was subjected and for the firmness with which he bore
those. He is given titles which he
proudly accepts. The purpose of
Tapas?? Fulfillment of a desire,
attachment with a desire.
The performer of such
Tapas tortures his body and the senses.
He thus insults the Paramaatman who empowers the body and the
senses. If torturing and inflicting
injuries to others is bad, torturing and injuring self is also bad. If starving others is heinous, denying food
to self is also is atrocious. If murder
is a sin, then suicide also is sin. Body
is not our own asset. It is not our
rightful possession. It has been
gracefully allotted to us by Him, for service, for a purposeful life in this
world. It is wrong to soak it in pleasures
and lose life. It is equally qrong to
deny it its essential needs and torture it.
It is betrayal of the owner to mishandle and mismanage his asset. Shri Krishna calls this ignorance and Asuri.
Tapas is a spiritual
practice, an effort to reach the Divine.
But there is a popular belief that torturing the body is tapas. That is because ‘denying pleasures’ is
regarded as Adhyaatma (spiritualism). If
eating sweet is pleasure, eating bitter should be Adhyaatma. If lying on soft spongy bed is comfort, lying
on bed of thorns and stones must be Adhyaatma.
It is not so. Disinterest in both
pleasure and pain, unconcerned with both favourable and unfavourable is
Adhyaatma. Seeking pleasure is same as
seeking pain. Preferring sweet is same
as preferring bitter. Demanding a soft,
silk bed is same as demanding a rough, hard bed. What you desire does not matter, it matters
if you desire. Desirelessness,
non-seeking, is Adhyaatma. We classify
worldly objects as high and low and regard as sacrifice ‘giving-up’ the
high. Wealth is high and poverty is
low. If you give-up wealth and choose
poverty, it is regarded as great sacrifice.
Non-classification of worldly objects and mere acceptance is
Adhyaatma. Balance and equipoise of mind
under every situation is Adhyaatma. Realization
that these are all worldly matters and I am beyond these, is Adhyaatma.
Disciplining the body is
essential of course. It is needed to
practice equipoise in mind, to realize that all ‘is’ same, to demolish
misconceptions like ‘I like this’; ‘I
can not be without that’; ‘I can not
bear this’; ‘I will be shattered if I do
not get that’; etc. These are
illusionary and have to be smashed.
These beliefs bind us to this world and the bonds have to be
snapped. That should be the only purpose
of disciplining the body. Rigourous
restraints on body is not Tapas. Tapas
has been explained in the shlokams 14th
to 19th.
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आहारस्त्वपि सर्वस्य त्रिविधो भवति
प्रियः ।
यज्ञस्तपस्तथा दानं तेषां भेदमिमं
शृणु ॥ ७ ॥
The food also which is liked by each of them is threefold,
as also Yagnya, austerity, and almsgiving.
Do thou hear this, their distinction.
(XVII - 7)
The food liked by one
varies depending on his Shraddha. Yagya,
Daana (alms-giving) and Tapas (austerity) also are of three types, depending on
the Shraddha. Shri Krishna is not trying
to classify food or Yagya, or Tapas or Daana into three types. He is not saying this particular food is
Sattvika or that one is Rajasik. He is
talking about Shraddha and says Shraddha is known by the food he likes or by
the attitude with which he performs acts like Yagya. An appropriate word of caution. We must not take this explanation and try to
evaluate others. This should be used
strictly for self evaluation. We must
assess our own Shraddha and put in efforts to fine-tune it.
Yagya,
Tapas and Daana have been mentioned because these were prominently prevalent in
those days. Anything, the quality of
friends one seeks, the books one reads with keen interest, the subjects of
one’s interest, the games one plays, the dress he wears, the colour of one’s
choice, etc. can be indication of his Shraddha.
Similarly, the attitude he exhibits towards friends or books, dress or
games or any other act may indicate one’s type.
Every
man in the world is of one of the three Shraddhas. Yet, there can be none, complete with only
one of the three. One is predominant and
the other two are mixed in various proportions.
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आयुः
सत्त्वबलारोग्यसुखप्रीतिविवर्धनाः ।
रस्याः स्निग्धाः स्थिराहृद्या
आहाराः सात्त्विकप्रियाः ॥ ८ ॥
The foods which augment vitality, energy,
strength, health, cheerfulness and appetite, which are savoury and oleaginous,
substantial and agreeable, are liked by the Saattvika.
(XVII
- 8)
Food
can increase life span. It can nourish
strength and health. Will it nourish
qualities? The food eaten, state of mind
while eating, state of mind of the server of food, state of mind of the cook
while cooking, atc. affect the body and mind of the eater. Most
of the regular diners in hotels spoil their health. Food prepared may be good but the discontent
in the minds of servers and cooks over pay and work environment affects the
eaters. After the Kurukshetra war, Bheeshma
was on his bed of arrows. Yudhishtira,
his four brothers, Draupadi and Shri Krishna come to the battlefield to see
him. Bheeshma advised Niti Shastra and
Dharma Shastra to Yudhishtira during the conversation then. “Oh Grand Sire! You talk so nobly on Dharma. You never talked on Dharma before?” Draupadi
asked Bheeshma. “Then my body was
nourished by food given by wicked, adharmi Duryodhana. Now, my body and mind have been purified as
all blood has been drained out by the arrows of noble Arjuna and I am consuming
water from the spring created by Arjuna’s arrow. That is the reason why Dharmik thoughts are
springing up in my mind.” Bheeshma was
always dharmik. This is a story merely
to emphasise impact of thoughts in mind over food and its eater. Food stuff bought with money earned through
corruption and other wrong ways will definitely spoil the health of body, mind
and intellect of all in the family.
Sattvika
food stimulates joy in the eater.
Yes. Food with mild tastes gives
joy. It is also true that joy is in our
minds. For the one who is ever joyful,
any food gives joy. For the complainer
and discontented one, any food produces unpleasantnss.
Sattvika
food has to be nutritious. Food that
contains all vital nutrients needed for the body will increase strength,
health, and longevity. The vital
nutrients are carbohydrate, Vitamins, proteins, Fats, and minerals. Proportions and effects of these vary
depending on the age. If food includes all
the six tastes in right proportion and grains, fruits and vegetables produced
in local soil in respective seasons, it has to contain all the essential
nutrients.
Sattvika
food is pleasurable and soothing to the heart,
Food eaten peacefully and joyfully, ground to paste in mouth by teeth,
to half filled stomach will be pleasurable.
Shri Ramsukh Das of Gita Press, Gorakhpur says, “We have thirty two
teeth. Ha re Ra ma Ha re Ra ma Ra ma Ra ma Ha re Ha re! Ha re Krish na Ha re Krish na Krish na Krish
na Ha re Ha re! is a Mahamantra and it has 32 syllables. One mouthful should be chewed thirtytwo times
at a chew for each syllable. Mantra
chanting as well as healthy eating. Mind
will be peaceful and joyful while eating.
Nobler thoughts arise in mind.
Quantity of food eaten will reduce.
Any food eaten this way will be sattvika and do good.
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कट्वम्ललवणात्युष्णतीक्ष्णरुक्षविदाहिनः
।
आहारा राजसस्येष्टा दुःखशोकामयप्रदाः
॥ ९ ॥
The foods that are bitter, sour, saline,
excessively hot, pungent, dry, and burning, are liked by the Raajasika, and are
productive of pain, grief and disease.
(XVII
- 9)
Foods
with excessive tastes, foods excessively bitter, pungent, salty or foods
excessively hot, are liked by the Rajasi.
These foods are relished by the tongue but harder to digest. These foods are potent enough to cause
ailment and difficulties to the body.
Dehydrated foods, fried foods, also are liked by Rajasik men. Many ailments like Ulcers are assigned to
such foods. The packed food stuffs have
to preserved a while longer shop-shlved and hence are treated with
preservatives and excessive salts and special chemicals to enhance taste. These are also to the liking of Rajogunee. These foods stimulate dryness and thirst. Food has to kindle salivation in mouth, mix
with saliva, ground to paste and reach the stomach. It draws in water, mix with various digestive
juices and reach the intestine and get digested. Steam cooked food is easy to digest and
dehydrated, oil-fried food is difficult to digest. Rajasik men who seek such food are inflicted
with diseases and difficulties.
Duhkha shoka aamaya prada
means ‘giver of duhkha (pain), shoka (grief) and aamaya (disease). These types of food stimulate disease and
disease bring with it pain and grief.
Hence, Duhkha shoka and aamaya prada.
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यातयामं गतरसं पूति पर्युषितं च यत्
।
उच्छिष्टमपि चामेध्यं भोजनं
तामसप्रियम् ॥ १० ॥
That which is stale, tasteless, stinking,
cooked overnight, refuse, and impure, is the food liked by the Taamasika.
(XVII
- 10)
Yaatayaamam:
- Food prepared more than a Jaamam
before or two hours before. Food not
fresh. Two hours old? That seems too short. After the advent of refrigerator, food
prepared days before is being consumed.
If food was prepared two hours before being eaten, it is regarded
Tamasik. That was the way our elders ate
in past. ‘From pan to plate’ is the Hindu
guiding principle regarding food. It is
Yaatayaamam, if food is over cooked or under cooked. Food, vegetables and fruits frozen and eaten
out of season is also Yaatayaamam.
(Mango, summer fruit, frozen and eaten in winter is Yaatayaamam.) In modern context, all types of processed
foods, bakery items, are Yaatayaamam.
Gatarasam:
- Foods that have lost taste, fermented
food types. Rice polished to remove bran
(a thin fibrous cover), milk toned or standardized to remove butter, etc. are
Gatarasam.
Poothi: - Food with foul smell. Decayed, spoiled food. Fermented food. Liquor distilled from decayed and fermented
fruits and grains, foods like onions, garlic, that have natural foul smell are
Poothi.
Paryushitam:
- Soured food, fungus formed foods.
Ucchishtam:
- Foods left half-eaten by others.
Amedyam: - Unholy foods.
A corpse or dead body is unholy.
Hence, meat and eggs are amedya foods.
These
types of foods are relished by a Tamo-gunee.
He goes after these types of foods.
Sattvika food if eaten passionately becomes Rajasik and if eaten to full
belly so as to cause laziness, dullness or sleep is Tamasik. Any food is Sattvika, if eaten after offering
to Him, with contentment taking His Name, without regard for taste and to the
just minimum need for survival. Shri
Krishna, while talking on Sattvika foods lists the effects first and then the
type of foods. While talking on Rajasa,
He lists the types of foods and then their effects. While talking on Tamasa, He merely describes
the foods. He probably felt no need to
explain effects after such a detailed description of Tamasik types.
Milk has become a part
of our food. Cow’s milk is very
good. It sharpens intellect. It is sattvika. Buffallo’s milk is Tamasik. It may give strength to the body but dulls
intellect. (This is popular
opinion. It is confirmed by their
calves. Cow’s calf is active and vry
difficult to control, while buffallo’s calf is dormant and dull.) This has led to many attrocities being
committed on the cow, only to extract more milk from her. This ‘greedy’ milk can not be good. On the other hand, it will harm. What are the ways cows are being
tortured? Calves are starved and mother
cow’s milk is sold; Cows are injected
with harmones for more and more milk production; Cows are disallowed natural mating with local
bulls and impregnated with serum of foreign bulls to force yielding more
milk; bulls and male calves are
butchered as they are no more useful either for mating or agricultural
labour; As the cow stops yield of milk,
a few months before and after delivery of a calf, injections are used to
encourage more milk production without delivering a calf; Branded Cow-feeds are mixed with animal fats,
dry-fish, in the name of high protein and fed to grass-eating (herbivorous)
cows and force her yield more milk; Cows, regarded as mother, are ruthlessly
butchered when they grow old and unable to deliver calves and yield milk; oh! the highly Sattvik is being subjected to
inexplicable tortures by greedy men. How
can a product of so much violence do good?
In western countries, a movement has been generated asking people to
boycott cow’s milk and milk products, after thousands of cows were massacred
after ‘Mad-cow’ disease milk. These people call themselves ‘vagans’.
SATVA
|
RAJAS
|
TAMAS
|
Satvika food is result of knowledge.
|
Rajogunee seeks these foods due to desires in
him.
|
Tamasik foods are
caused by laziness.
|
These foods encourage longivity, strength and
health.
|
These types of food
stimulates illness and cause pain and unhappiness.
|
These foods generate
dullness, laziness, sleep.
|
Soothing, pleasant taste. Balanced taste.
|
Strong tastes. Excessively sour, salty and pungent.
|
Tasteless, foul
smelling, spoiled food.
|
Fresh food, pan to
plate.
|
Tasty food.
|
Stale food.
|
It nourishes good, pleasant thoughts.
|
It excites.
|
It generates sleep,
dullness.
|
This type of food can not be marketed. It has to be home made.
|
Pocketed and marketed
food.
|
Processed, and
marketed food.
|
Any food that is eaten with joy, peace and
which is eaten for bodily health.
|
Any food eaten with
passion, for taste, eaten for tongue.
|
Any food that is eaten
purely out of habit.
|
-\-
अफलाकाङ्क्षिभिर्यज्ञो विधिदृष्टो य
इज्यते ।
यष्टव्यमेवेति मनः समाधाय स
सात्त्विकः ॥ ११ ॥
That Yagnya is Saattvika which is
performed by men desiring no fruit, as enjoined by ordinance, with their mind
fixed on the Yagnya only, for its own sake.
(XVII
- 11)
‘Daatavyam’
is that which has to be given.
Shrotavyam is that which deserves to be listened to. Praptavyam is that which possible to be
achieved. Kartavyam is that which has to
be done. Likewise, Yashtavyam is the
Yagya that ought to be performed. Sattvika
Yagyam is that which is performed with the only thought that it ought to be
performed. There remains no other
expectation from the Yagya. As it is
done with a sense of obligation, the prescribed guidelines are strictly adhered
to. Other expectations tend to incite
shortcuts. Yagya performed dutifully
with shraddha, adhering to guidelines prescribed in texts and without any other
returns, is Sattvika Yagya.
-\-
अभिसन्धाय तु फलं दम्भार्थमपि चैव
यत् ।
इज्यते
भरतश्रेष्ठ तं यज्ञं विद्धि राजसम् ॥ १२ ॥
That which is performed, Oh best of the
Bharathas! seeking for fruit and for
ostentation, know it to be a Raajasika Yagnya.
(XVII
- 12)
What
is attachment with fruit? Expectation to
attain a favourable result and avoid unfavourable effect. The first and foremost mark of a Rajasik
Yagya is the attachment with the fruit. Rajasa
Yagya is performed for one of the many fruits mentioned below: ‘I should gain wealth’; ‘I should be blessed with good wife,
children, friends, servants’; ‘I should
gain respect, name and fame’; ‘I should
live a long life’; and other similar
favourable results. ‘My enemy should be
destroyed’; ‘I should not suffer
loss’; ‘I should not suffer
diseases’; ‘Court cases against me
should be dismissed’; ‘My repute should
not be damaged’; and similar results
wherein unfavourable effect is sough to be avoided.
That
it is done to show-off or self-boasting, is the next mark of a Rajasik Yagya. We are familiar with ugly extravagance
exhibited in marriages to boast one’s own wealth, status, power, contacts, to
all. The pomp and show in a Yagya is to
show to the world that ‘I am Mahatma or am pious person’ or that ‘I am a
spiritual seeker’. That is Rajasa Yagya.
-\-
विधिहीनमसृष्टान्नं
मन्त्रहीनमदक्षिणम् ।
श्रद्धाविरहितं यज्ञं तामसं
परिचक्षते ॥ १३ ॥
The Yagnya performed without heed to
ordinance, in which no food is distributed, which is devoid of Mantras, gifts,
and Shraddha, is said to be Taamasika.
(XVII
- 13)
The
guidelines prescribed in Shastra are not followed. Annadaana or Feeding, an essential part of
Yagya, is not conducted. Veda mantras
are not recited or cut short to suit the whims of Yagya performer. Dakshina (donation of money) to the priests
and other types of daana are avoided.
There is no shraddha about Yagya in the performer’s mind. Such a Yagya is Tamasika Yagya.
-\-
देवद्विजगुरुप्राज्ञपूजनं
शौचमार्जवम् ।
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते
॥ १४ ॥
Worship of the Devas, the twice-born, the
Guru and of the wise, purity, straightforwardness, continence, and non-injury
are called austerity of the body.
(XVII
- 14)
The
word ‘tapa’ means to ‘roast in fire’.
That is a process giving shape to metals. Similarly, effort to elevate self by
subjecting the instruments, body, mind and buddhi, to rigours, is called
Tapa. Before explaining the three types,
Sattvika, Rajasa and Tamasa tapas, Shri Krishna clarifies Tapas of these three
instruments.
Tapas with the body:
- Worship of God, Dwija (Brahmin), Guru
and Praagya (the enlightened); bodily
cleanliness; Aarjavam (simplicity in
nature); Brahmacharya (restrain); and
Ahimsa are Tapas by/for the body.
Worship
of God: - Walking to the temple, going
around the Deity, Namaskaara, remain in a fixed posture while offering woeship;
etc. invole the body. Acting once is not
Tapas. It has to be regular and
continuous to be called Tapas.
Worship
of Dwija: - Dwija is one ‘Born
twice’. The first is the common physical
birth. The second is ‘spiritual’ birth
or initiation into spiritual path. It is
a word assigned to a Brahmin. In modern
times, most are merely Brahmins by birth and very few take the second
birth. Worship of these few is dwija
pooja.
Guru:
- Worship of Guru is not the annual ritual of Guru
Pooja. It is a lifelong daily
activity. He has opened our inner
eyes. He has opened the door to an
enlightening world. He holds our fingers
and leads us towards self-awareness. He
is to be ever remembered and worshipped.
This is Tapas of the body.
Praagya
is one who Knows. The enlightened one. The liberated. He is worshipful. Worshipping such a person is Tapas for the body.
Shauchaam:
- Cleanliness of the body. Bath twice a day, cleaning up teeth and other
parts, internal cleaning, washing one’s own clothes, rinsing hands, feet and
mouth many times in a day, cleaning up the surroundings etc. are parts of
shaucham. These activities should be
continued wholeheartedly without laziness.
How could these be Tapas, an activity for spiritual awareness? These activities make us realize that body is
basically impure and can never be cleaned.
Arjavam: - Arjavam is absence of crookedness,
complexities in mind. Crookedness in
mind reflects in body. Postures become
rigid. Aarjavam is being normal in walk,
talk and dress.
Brahmacharya:
- As this has been included as Tapas of
the body, avoidance of all sexual activities is what Shri Krishna means. Any action that may disturb Brahmacharya has
to be avoided. To recall the memories of
past sexual activities, to have desire to talk, touch and relate in other ways
with women, to involve in meaningless chit-chat, to look at woman, to desire
contact with women, meet and talk in lonely places, etc. will cause hurdles in
Brahmacharya and are to be avoided.
Magazines, TV shows, Cinema, parties etc. stimulate desire for such
activities and are to be avoided by the Brahmachari. Ejection of serum in sleep is the subtlest
form of hurdle on the path of Brahmacharya.
It is the result of desirous thoughts embedded deep inside, by
involuntary actions in wakeful state.
Ahimsa: - Ahimsa is avoidance of all types of
violence, Harming others due to anger,
harming animals and plants due to greed, harming others without any reason, are
all to be avoided in Ahimsa. I have seen
some mothers unintentionally inciting violence in heir children. The child gets hurt by a hit against the wall
or a fall on the floor and starts crying.
The mother immediately slaps the wall or floor in an effort to calm the
child. This may work for the instant,
but may induce in the child a desire to harm in return, anyone who causes
distress to it and hence not good for the child.
All
these are Tapas by Body (Shaareera Tapas), says Shri Krishna.
-\-
अनुद्वेगकरं वाक्यं सत्यं प्रियहितं
च यत् ।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप
उच्यते ॥ १५ ॥
Speech which causes no vexation, and is
true, as also agreeable and beneficial, regular study of the Vedas, - these are
said to be austerity of speech.
(XVII
- 15)
Speech
is an important and powerful faculty, unique to humans. The other lives have throats that make
sounds, but no speech. Speech is one of
the ways humans relate with others. It
is an expression of the emption in his mind.
Speech may cause tremendous impact on others. It can influence large masses. It can motivate the listeners to positive
efforts and rise up. It can also incite
negative emotions and induce the listener to destructive path. ‘One word is enough for man’ is a Tamil
saying. A single word has power enough
to transform and change the direction of man’s life.
How
should speech be? Shri Krishna explains
and calls it Tapas by speech. Anudvegakaram Vaakya: - Tiruvalluvar says in one of his Kural that ‘scar
on skin left by fire may vanish, but that caused by pungent words is never
healed’. Speech should not cause
vexation or resentment. It should not
incite passion and divert men into wrong activities.
Satya: - Spoken words should True. What is Satya? To speak facts as seen, as heard and as it
is, without distortion, without exaggeration, without colouring, without
hesitation, is speaking Satya. Personal
opinions, attitudes, prejudices, likes and dislikes should not influence
speech.
Priyam - Hitam:
- Kind, sweet words, spoken peacefully
are Priyam and words spoken for the good of the listener are Hitam. Priyam is way of speech and Hitam, the
intention of speech. Hitam is more
important. Speech that is ‘Priyam’ but ‘ahitam’
is bad. Speech that elevates or
motivates to strive for elevation is Hita vaak.
Speech that does not incite the listener to harm self or others is Hita
Vaak.
Swadhyayam:
- Swadhyaya has been explained in detail in
shlokam 1 of chapter XVI. Reading and
study of texts with an intention to know self is swadhyaya. Vedas, Itihaasa (Ramayana and Mahabharatha),
Puraana, the Gita, lives of saints and other great men, shastras and
commentaries written on Upanishads, etc. are some of the huge storehouse of
texts written by our Rshis. Anyone of
these can be chosen for study. There is
unique tradition in Bharat in this regard.
A four-month period during rainy season has been designated for
swadhyaaya. Sadhus and Sannyaasis camp at
one place in this period and conduct study sessions for the devotees. Regular, continuous swadhyaya is Tapas for
Vaak or speech.
Abhyasanam: - Exercise
or training for speech. Memorizing texts
like the Gita, reciting His names and Prayers are the best exercises for speech. Continuous exercise is also Tapas of the
speech.
Shri Adi Shankaracharya
writes in Viveka-choodamani that ‘the first entry door to Yog is ‘restrained
speech’. Restrain can not be from
exterior. It has to blossom from
within. Tapas results in development of
restrain. We may be familiar with the
words in Manu Smriti. ‘Satyam brooyaat,
Priyam brooyaat, Maa brooyaat satyam apriyam..’
“Speak the truth. Speak kind
words. Do not speak truth in harsh
words. Never speak untruth even in soft,
gentle words.” Tapas of the speech is
noble effort.
-\-
मनःप्रसादः सौम्यत्वं
मौनमात्मविनिग्रहः ।
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते
॥ १६ ॥
Serenity of mind, kindliness, silence,
self-control, honesty, of motive, - this is called the mental austerity.
(XVII
- 16)
Manahprasaada:
- Happiness or pleasantness in
Manas. Objects (money, house, land, vehicle
etc.); persons (wife, children,
relatives and friends); places (home,
home town, foreign land); time (youth,
old age, favourable and unfavourable time);
situations (success, failure, loss, favourable, unfavourable situations); occurances (welcome, opposition, honour, ridicule,
rise, fall etc.); all these are changeables, impermanent and recurring. Grief and joy experienced by a manas attached
to these are transient. The manas ever
seeking happiness, loses its peace when it begins to chase these
perishables. Only when it rises beyond
these, when it reaches a state where it is unaffected by these, when it is
totally contented, does it experience bliss.
Peace is established only in a contented mind. Peace mind reflects Bliss which is our real
nature. Contentment is Mana Prasada.
Saumyatvam:
- Saumyatvam is ‘Tenderness’ or ‘Beauty’
of manas. Rude thoughts, violence,
crooked thoughts, hatred, restlessness, etc. make the mind ugly. Love, Affection, Pardon, Fortitude, Compassion,
Simple straight thinking, etc. beautify the Manas.
Maunam: - Not speaking is not Maunam. Silent mind is maunam. Mind is disturbed by favourable & unfavourable
experiences like birth and death, gain and loss, pain and pleasure. Absence of such disturbances is maunam. Manas reaches a state of Maunam while
pondering over Divine traits, when in introspective thinking over the ideas in
the Gita or while contemplating on social or National interests. Aadi Shankara defines Maunam as ‘ability to
introspect’. Introspection and talk are
inversely proportional. Thinking
diminishes as chatter increases and vice versa.
In that way, remaining silent helps maunam.
Aatma vinigraha:
- Restrain of manas. Mind prefers to be as it wishes. It chases sense objects as it pleases and
protests any restrain. To train it to
remain anchored to a subject we resolve to ponder over, is Aatma vinigraha.
Bhava samshuddhi:
- Purity of mind. Selfishness, boastfulness, comparison and
competition with others pollute mind. Seeking
well being of others purifies the mind.
Mind relying on the Paramaatman and not on the world is pure.
Tapas results in a
boon. It need not be the same for
all. The boon varies according to
shraddha, attitudes of the tapasvee.
-\-
श्रद्धया
परया तप्तं तपस्तत्त्रिविधं नरैः ।
अफलाकाङ्क्षिभिर्युक्तैः
सात्त्विकं परिचक्षते ॥ १७ ॥
This threefold austerity practised by the
steadfast men, with great Shraddha, desiring no fruit, is said to be Saatvika.
(XVII
- 17)
Tapas
as explained in the previous shlokams with the three instruments, body, speech
and manas, done with shraddha and without any expectations of returns or boons,
is Sattvika Tapas. One of my friends
used to comment that sattvika person can not relish finer, colourful aspects of
life and that his life is dull and boring one.
The basic thing to be understood is that Sattvika nature is not desired
and attained. It comes with birth. It has come with us from previous birth. If effort is initiated now, it could be
attained in future. The second thing to
be understood is that Sattvika person enjoys being that way. If we enjoy experiencing pleasures, he enjoys
performing his actions dutifully and he does not do for the joy accrued. He will do if he realizes that it has to be
done. He will do with total
devotion. He will plunge into the
act. He will do as if nothing else
exists. He will come out of it on
completion. He won’t carry it in his
mind. Some talk humorously. Others, listening to him laugh and enjoy. He doesn’t.
It is his nature to talk that way.
he just talks and forgets.
Sattvika man is similar. He does
not perform for the joy of it. He just
performs and quits.
-\-
सत्कारमानपूजार्थं
तपो दम्भेन चैव यत् ।
क्रियते
तदिह प्रोक्तं राजसं चलमध्रुवम् ॥ १८ ॥
That austerity which is practised with
the object of gaining welcome, honour and worship, and with ostentation, is
here said to be Raajasika, unstable and transitory.
(XVII
- 18)
Nothing
will move without a tag of attachment.
That is a person with Rajo Guna.
Appreciation, applause, prizes, profits, influential contacts... He
expects something. ‘I want’, ‘I want’..
that is his Mantra. ‘I saluted you. You did not reciprocate’; ‘I came.
None welcomed me’; ‘I was
there. None offered me a chair’; ‘My name was mentioned in Vote-of-thanks’; ‘I have done so much for your success and you
do not remember me’; these are
complaints of an egoist Rajo gunee. His
ego is bloated oversize. This does not spare
any one. Prominent men, highly educated
men, any one can be Rajo gunee. He may
reach the parliament, even the UN. A
Rajo gunee will act this way. Let us
understand Rajasa by knowing how Kashmir became and continues to be a matter of
dispute.
Our Bharat was under the
rule of the British. There were kings
too, in various areas. Kashmir was under
the rule of Shri hari Singh. Shri
Mahajan was his Prime Minister. Sheikh
Abdulla was inciting the Muslims against the King through his hateful speeches
in Mosques. The King oredered his
externment. Sheikh Abdulla was (brother-like)
a close friend of Nehru. Nehru decided
to protest against the King’s decision.
The warned him and said he will be arrested if Nehru entered
Kashmir. Nehru ignored the King’s
warning and was arrested and kept in Jail for three days. How could the king of small state dare to
arrest the crown prince of the whole Nation?
Nehru’s ego was deeply hurt. Deep
inside, he cherished a desire to avenge this arrest. He got the chance long after in 1948. He never failed to avenge.
The British left in 1947. It partitioned Bharat, created Pakistan, a
Muslim state, gave back their respective territories to 540 kings and handed
over the remaining area to the Congress.
The kings were given the previlege either to join Bharat or Pakistan or to
remain independent. Sardar Patel was the
Home Minister then. He took up the
responsibility of uniting all the states with Bharat. He talked, threatened, offered favours to
successfully complete his mission. All
but three kings signed the memorendum of accession to Bharat. Trivancore king feared that the new
Government in Bharat may be anti-Dharma in the name of secularism (his fear
turned out to be true) and refused to join.
He was convinced by Sardar Patel.
The king of Hyderabad, a Muslim wanted to join Pakistan. Sardar Patel intiated Police action with the
help of local Hindu population and annexed Hyderabad. King of Junagadh, a tiny state in Gujarat,
also a Muslim, followed suit out of fear.
Nehru kept Kashmir state in his hands.
What he did and how he messed up is well known and a tragic part of our
Nation’s history.
The king was a Hindu and
half the population was Muslim in the state of Kashmir. A section of population incited by Sheikh
Abdulla wanted Kashmir to join Pakistan.
The king desired to accede his state with Bharat. He could do so easily. A mere signature by the king should have been
enough for accession. But, he was in a
dilemna. Assistance by Government of Bharat
and its military would have been inevitable to control unrest in population
after accession. The Government,
unfortunately was headed by Nehru, who thirsted for blood of the King for a
personal ‘insult’. The only road joining
Kashmir to the rest of the country passed through Pakistan. The Pakistani military invaded Kashmir on 18th
of October, 1948. It marched without any
opposition towards Kashmir. The king
signed Memorendum of Accession and sent his Prime Minister Shri Mahajan to
Delhi for urgent assistance and intervention by Bharateeya military. The ‘uncrowned’ king got a chance of his life
to take his revenge. He made Shri
Mahajan wait outside his office for three days before giving an appointment to
meet. Our military, already three days, entered
Kashmir and under able leadership of Gen. Kariappa, saved Kashmir. By then, unfortunately, Pakistani military
had occupied a third of Kashmir state. Gen
Kariappa pleaded with Nehru to give him three more days to regain the lost
territory, but Nehru, intoxicated with bloated ego, announced ceasefire and
gave an uncalled-for assurance in the UN on the 24th of October, to
conduct plebiscite in Kashmir to approve accession. Kashmir continues to be a problem to this
date. A major portion is under Pakistani
occupation. In the remaining portion
too, Pakistan trained terrorists drain blood of our brave soldiers almost daily. Our governmental flag can not be hoisted and
our functions can not be celebrated. Native
Kashmiris (Hindus) have fled Kashmir and are living as refugees in rest of
Bharat. The government spends more than
70,000 crores of Rupees as subsidies in Kashmir. Article 370 in constitution offers special
status to Kashmir. Reason? An individual’s ego of demoniac proportion.
The prominent identity
of Rajasa is ‘bloated ego’. His actions
harm, sometimes cause destruction. What
does he gain? Petty satisfaction. Momentous happiness. Little food for his ego. Even his good acts will be for appreciation
and admiration. He can never do anything
quietly, without others knowing. He
remains loud and pompous. In some of the
best organized programmes, we may have to search for the organizer. He remains in the background and quiet. He is sattvika. In other programmes, the organizer is vi
loudly visible everywhere. He is
Rajasik.
-\-
मूढग्राहेणात्मनो
यत्पीडया क्रियते तपः ।
परस्योत्सादनार्थं
वा तत्तामसमुदाहृतम् ॥ १९ ॥
The austerity which is practised out of a
foolish notion, with self-torture or for the purpose of ruining another, is
declared to be Taamasika.
(XVII
- 19)
The
Tapas by Tamasa person is not the result of thought and understanding. It is rather a result of an idiotic
idea. He tortures self, own body by
piercing a hundred needles, or by piercing a rod through the cheeks or the
tongue, or by piercing a hook in the skin and hanging by it, walking over fire,
or lashing self by sword or thorny whip.
He regards more pain as more devotion.
He will pull huge chariot with ropes hooked on to his back. He will pull and sound the huge bell. Humility inside is important. Namaskar (or bowing by falling on the ground)
is symbloic. But, the Tamasik person
will take rigorous vows like 1008 Namaskara or roll around the temple. The harsher the rigours, the greater the
Tapas regarded to be. What will he do
with the powers or boons accrued through Tapas?
He will harm others. He will
torture others. All the pains he
undergoes in Tapas is to be more cruel to the world.
This debate is an
ancient one. Is a small bell not
sufficient? Why do have huge bells in
temles? Is one Namaskar to God not
enough? Why repeated namaskars? Will it not suffice to take His one
Name? Why Sahasra Naama (thousand
names)? Won’t it be OK if a single
flower is offered to God? Why
Lakshaarchana or Koti archana (lakh or a crore offerings)? Is simple namaskar or bowing down not enough? Why more rigorous Anga Pradakshina (rounds of
Deity rolling on ground)? Why sumptious
feast is offered to God? Can’t the
offering be simpler? There are questions
on the opposite side too. How can you
worship Him without any extra effort and pain?
Should we not take some extra strain and extra pain while worshipping
Him? How can you simply offer a single
flower to One who is the Master of everything in this world? That fellow tries to put this man down vice
versa. Each of them heckles the other. We must understand one basic fact. He is not doing these. His swabhaava is forcing him to do. He can do only that way. His thinking has to be in a such way. That is due to his nature. We do not heckle nature nor do we condemn
it. We merely accept it as it is. One more thing. A true Sattvika will not mock. Only the one who supposes self to be Sattvika,
one who has a subtle ego of being close to God, indulges in such talks. His ego incites him to mock, heckle and
condemn others.
-\-
दातव्यमिति
यद्दानं दीयतेsनुपकारिणे ।
देशे काले
च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥ २० ॥
To give is right, - gift given with this
idea, to one who does no service in return, in a fit place and to a worthy
person, that gift is held to be Saattvika.
(XVII
- 20)
Shri
Krishna talks on Daana in the next three shlokams. Hindu texts have given a high place for this
quality. Daana is glorified in RigVeda under the
caption ‘Daana stuti’. Once the Devas,
Asuras and Humans went to Brahma and sought an advice for upliftment of their
respective communities. Brahma advised a
mono-syllable ‘Da’ to all the three.
Devas took it as ‘Dama’ or restrain over senses and mind. They needed that most. Devas found themselves in trouble many times
due to lack of restrain. Asura took it
as ‘Daya’ or compassion. That was their
urgent need. Inspite of all other
qualities, they were despised by all. A
pinch of Daya would make a lot of difference to them. Humans understood the advise as ‘Daana’. Humans are normally accumulators. They collect all sorts of objects to gain
pleasure, comfort and happiness. Daana
is the best antidote for selfish accumulation.
Daana is the most common quality found in abundance in people of
Bharat. Offering food, even to strangers
is a National trait. Offering bags of
grains to birds, grass and water to cows and other cattle, establishing free
supply centers of water and buttermilk during summer are very common practices
in Bharat. There can be no equals to
Hindus in donations of land, gold and money to temples. Our people donate wholeheartedly even to the
government at times of National crises.
Many schools in rural areas of Erode district have been established on
lands donated by village folks.
Daatavyam means ‘that
which has to be given’. It is Sattvika
daana if given with a thought that it is duty to give. The donation is given to the right person, at
the right place and right moment and for right cause. It is normal for man to expect some
reciprocal favours even for small help by him.
He would expect at least a word of thanks or thankful smile or gesture. Sattvika Daana is given to one who can not
reciprocate or give back in any way.
In Taitreya Upanishad,
there is a convocation address by a teacher to students departing from Gurukulam
on completion of education. It starts
with these golden words. “Satyam Vada (Speak
the truth); Dharmam chara (Walk on the
path of Dharma); Swadhyaayaat maa
pramaathah (Never stop reading texts).” There
are capsular messages about Daana in that shlokam. ‘Shraddhayaa Deyam’; Give with shraddhaa. ‘Ashraddhyaa Deyam’; Do not give if you do not have
shraddhaa. ‘Shriyaa Deyam’; Give with the feeling that you have enough
and there is no shortage. ‘Bhiyaa
Deyam’; Give with fear, fear whether
what I give is sufficient. ‘Hriyaa
Deyam’; Give with humility that I could
give so little. ‘Samvidhaa Deyam’; Give with perfect knowledge, the recipient,
the purpose for which it is being given, suitablility of donation, etc.
-\-
यत्तु
प्रत्युपकारार्थं फलमुद्दिश्य वा पुनः ।
दीयते च
परिक्लिष्टं तद्दानं राजसं स्मृतम् ॥ २१ ॥
And what is given with a view to
receiving in return, or looking for the fruit, or again reluctantly, that gift
is held to be Rajasika.
(XVII
- 21)
Rajasa
daana is given solely for reciprocal benefit.
Karna’s daana is praised as great.
Indra approached Karna on the battlefield and sought donation of his ear
rings and protective gear on his chest.
Karna gives those, but only after getting in return the powerful
missile, Shakti, potent enough to kill Arjuna.
Indra accedes to Karna’s request and gives the weapon, with an assurance
that it will be used just once. Karna
has so much hatred for Arjuna that agrees to the condition and accepts the
Shakti weapon in return for the chest gear and ear rings. This is no daana, but a mutual trade of
interests. This is only a sample of the
trend in Tamil Nadu to eulogize negative characters.
The
rajogunee gives with pain and displeasure in heart. Most of the donations fall under Rajasik
type. The influntial men and politicians
form a group and approach people for donation for temple or other such
cause. None dares to displease these
men. Their help might be needed anytime
in future. At the same time, there is no
mind to give. In sucha state, people
give donation, with a smile on the lips, but anguish and abuse in heart. This is Rajasa Daana.
There occurs a death in
family. Rituals have to be done. The priest demands 50,000 Rupees. The househloder does not have the mind to
spare such a big sum. Nor does he have
the courage to say, “You need not come.
I will myself prepare the Pinda (ball of cooked rice to be offered to
the departed) and offer that with and Til seeds (gingerly seeds). He is afraid of the consequences. ‘What if the departed harms me from his abode
in the unknown other worlds? There is
neither shraddha nor courage enough to abstain from these rituals, nor is there
mind to spend money on these. That is
the pitiable state of Rajasik men. He
gives the priest his fees with bitterness in mind. Such is Rajasik Daana.
-\-
अदेशकाले
यद्दानमपात्रेभ्यश्च दीयते ।
असत्कृतमवज्ञातं
तत्तामसमुदाहृतम् ॥ २२ ॥
The gift that is given at the wrong place
or time, to unworthy persons, without regard or with disdain, that is declared
to be Tamasika.
(XVII
- 22)
Tamasa
Daana does not know why and to whom is it being given. Daana is given to unqualified recipient. There is no humility or devotion while
giving. ‘I have not eaten for two days’,
one would wail. Our donor would give him
money. The reciever would go straight to
liquor shop. This is Tamasa Daana. When Daana is given to a deserving simpleton,
the donor would make nasty comment and hurt the reciever. That is Tamasa Daana.
Given
below, in tabulated form, three types of Yagya, Daana and Tapas.
SATVA
|
RAJAS
|
TAMAS
|
|
Shraddha is the defining aspect.
|
Shraddha is absent.
|
Shraddha is absent.
|
|
Rules and conditions
prescribed in Shastra are strictly adhered to.
|
The rules are not
important.
|
Rules broken. Yagya performed in a way contrary to
prescription in Shastra.
|
|
Yagya
|
There is absolutely
no expectation about fruits.
|
Yagya is performed
only for the fruits.
|
There is no thought
on fruits or effects.
|
Done with dedication
and as a duty.
|
Done aggressively,
but with displeasure in mind.
|
Done without knowing
why.
|
|
Peace of mind is the
fruit. Fruit is attained, even when
not sought.
|
Fruit sought may or may not be got. Wild happiness if got and depression if
not. Preparation
|
No fruits.
|
|
SATVA
|
RAJAS
|
TAMAS
|
|
Performed with Shraddha.
|
No shraddha.
|
No shraddha.
|
|
No expectation of
favourable returns.
|
Performed for
appreciationa and reputation.
|
Performed to harm
others. Self is also harmed.
|
|
Tapas
|
Performed with
purity and peace in heart and as a duty.
|
Performed
rigorously, lavishly for show off.
|
Performed with a lowly
thought.
|
Peace of mind is the
fruit. Fruit is not sought, yet
attained.
|
Harmful to the
world. Petty and short-lived fruits
for self.
|
Harm to both self
and others.
|
|
SATVA
|
RAJAS
|
TAMAS
|
|
There is no
expectation of reciprocal goodness.
|
Daana is given only
for reciprocal goodness.
|
There is no thought
on returns.
|
|
Daana
|
Daana is done with a
feeling that it is a duty.
|
There is displeasure
in mind while giving. Daana is given
under duress.
|
Daana is given with
without a thought.
|
Daana is given to a
suitable reciever, at the right time and place.
|
Return benefit is
the only factor for Daana. Nothing
else.
|
Daana is given in an
‘intoxicated’ state of mind.
|
|
-\-
ॐ
तत्सदिति निर्देशो ब्रह्मणस्त्रिविधः स्मृतः ।
ब्राह्मणास्तेन
वेदाश्च यज्ञाश्च विहिताः पुरा ॥ २३ ॥
“Om Tat Sat”: this has been declared to be the triple
designation of Brahman. By that were
made of old the Brahmanas, the Vedas and the Yagnyas.
(XVII
- 23)
We
perform Yagya, Daana and Tapas. If there
is any shortcoming, even when performed with Shradda? The shortfall may be compensated and filled
up taking His Name. He is Whole, without
any defect. He makes up any
shortcoming. ‘Om Tat Sat’ is a Name of
Paramaatman. Each of these three words
are sound Forms of Brahma. Om is Pranava
Mantra. That is the sound reverberating
in Creation. Tat is That. Tat is the word used by Gyaanis to denote
Him. Just as a chaste Lady does not take
husband’s name and say ‘Thee’, Gyaanis too, do not name Him and reffer Him as
Tat. Sat is Satya or Truth or
Being. That is an essential Attribute of
the Paramaatman. The next four shlokas
describe these three words in detail.
-\-
तस्मादोमित्युदाहृत्य
यज्ञदानतपःक्रियाः ।
प्रवर्तन्ते
विधानोक्ताः सततं ब्रह्मवादिनाम् ॥ २४ ॥
Therefore, uttering ‘Om’ are the acts of
sacrifice, gift and austerity as enjoined in the ordinances, always begun by
the followers of Vedas.
(XVII
- 24)
The
vedik rituals like Yagya, Daana and Tapas are begun with chanting of Pranava
Mantra OM. These rituals are performed
solely for attainment of the Divine. Om
is chanted to remind ourselves the real purpose of these rituals, that is
reaching the Paramaatman and not gaining worldly powers or super-powers. The Pranava Mantra OM was the first to appear at
the time of creation. It is a combination
of three syllables a, u and m.
Three-lined Gayatri appeared from three-lettered OM. The three Vedas are born from Gayatri
Mantra. Thus, OM can be said to be the
esssence of the Vedas. Hence, OM is
sounded before every Vedik ritual.
Resolutions are adopted
in assemblies by voicing ‘ayes’ in favour.
This is English system. What is
our traditional system? ‘Om’ mantra is
voiced for approval of resolutions. This
is mentioned in Taittreya Upanishad.
There are many ways in which chant of Om is used. Adoption a resolution in an assembly, permission
or consent to a proposal, appreciation, etc.
Important slogan in Sikh religion is ‘Eka Omkara’. Jain religion has five ‘Namaskars’. Each of these Namaskars are chanted with an
Om sound. Om is in Buddha religion
too. Thus Om is a Mantra, beyond various
religions. It is a Universal Mantra.
-\-
तदित्यनभिसन्धाय
फलं यज्ञतप:क्रिया ।
दानक्रियाश्च
विविधा: क्रियन्ते मोक्षकाङ्क्षिभिः ॥ २५ ॥
Uttering Tat, without aiming at fruits,
are the various acts of Yagnya, austerity and gift performed by the seekers of
Moksha.
(XVII
- 25)
Idam
indicates this world. That which is
beyond is Tat. Tat is sounded to
remember Him. The Sattvika does
everything, Yagya, Tapas, Daana, Japa, Dhana, Vrata, etc. for His sake. Actions are dedicated to Him. He acts on His behalf, as though he were His
slave. He does not do anything for
self. The instruments he uses for these
acts, body, senses, mind and buddhi are His.
The other objects in world put to use in these acts are also His. Acts like Yagya are best done with such an
attitude.
These instruments and
objects are perishables. These have
short periods of existance. To put these
to use to gain short-lived, temporary gains is foolish. To use these for Him, is wisdom. Hence, these acts are performed with
pronunciation of the word Tat and dedicated to Him.
-\-
सद्भावे
साधुभावे च सदित्येतत्प्रयुज्यते ।
प्रशस्ते
कर्मणि तथा सच्छब्द: पार्थ युज्यते ॥ २६ ॥
The word Sat is used in the sense of
reality and of goodness; so also, Oh
Parttha! the word Sat is used in the
sense of an auspicious act.
(XVII
- 26)
That
which is not Sat is Asat. Ignorance of
what is right and wrong, what ought to be done and which to be avoided, what is
to be spoken and what not, is Asat.
Yagya, Tapas and Daana are Sat-Karmas, (Noble acts), assisting in
reaching Him. Wooden platforms supported
by wooden pillars and ladders are erected while constructing buildings. These are erected to assist in construction
work. Purpose is construction of the
building, not erection of these structures.
These are inevitable but temporary constructions and are removed once the
construction work is over. Similarly, purpose
is not performance of these rituals like Yagya, but reaching Sat or attaining
the Divine. As these acts assist in that
purpose, these are Sat-Karma. Sat is
pronunced for the Bhava.
Sat is used in Satpurusha,
Sadvichaara, Satkaarya to indicate the ‘Nobler’ Bhava. Daya (Compassion), Kshama (pardon) etc. are
Sadhu Bhava or noble attributes. Sat is
also pronunced to appreciate and applaud good work.
-\-
यज्ञे
तपसि दाने च स्थिति: सदिति चोच्यते ।
कर्म चैव
तदर्थीयं सदित्येवाभ्धीयते ॥ २७ ॥
Steadiness in Yagnya, austerity and gift
is also called ‘Sat’. As also action in
connection with these (or, action for the sake of the Lord) is called Sat.
(XVII
- 27)
Yagya,
Tapas and Daana are established on Sat.
The devotion one develops for Sattvika Yagya, Tapas and Daana, the
involvement he exhibits for these, is Sannishta. Similarly, Nishtaa or dedication one develops
over truth, feeding (annadaana), or his obligations vested on him by his varna
or ashrama, is also Sannishtaa. Devotion
on holy river Ganga or Pilgrim centres Prayag or Haridwar etc. is also Sannishtaa.
Karmas (actions) worth
appreciation are of two types. Acts
concerning world (Laukeeka) and those concerning the Divine (Paramaarthika). Trade, any other profession, Yagya, study,
other according to the Ashrama and Varna, and daily activities like bathing, dining,
dressing, socializing and resting are all laukeeka acts. Japa, dhyana, Pooja, Katha, Keertana, Bhajan,
listening, swadhyaya etc. are Paramaarthika acts. When actions are undertaken for the
Paramaatman, only for His pleasure, without desire for selfish pleasures, then
those actions are ‘Tadartheeyam’ or ‘for His sake’. The fruits of these actions are Sat. Just like wood placed in fire merges and
vanishes into fire, works done for Him and the fruits acquired thereof
transform as Him. These become Sat.
Om, Tat and Sat are
explained thus. The three together is a
great Mantra. Shri Ramakrishna
Paramhamsa was given Deeksha on Paramatattva in Vedanta by Shri Totapuri
Maharaj. Shri Ramakrishna Paramahamsa
fell into deep Samadhi state and did not come out of it for three days. Shri Totapuri spelled this Mantra, Om Tat
Sat, in his ears to make him regain normal wakeful state.
-\-
अश्रद्धया
हुतं दत्तं तपस्तप्तं कृतं च यत् ।
असदित्युच्यते पार्थ न च तत्प्रेत्य नो इह ॥ २८ ॥
Whatever is sacrificed, given or
performed, and whatever austerit is practised without Shraddhaa, it is called
Asat. It is naught here or hereafter.
(XVII
- 28)
Rituals
like Yagya, when performed without Shraddha, are Asat. Shri Ramakrishna Paramahamsa defines Asat as
Zero. “Does Zero have any worth? Are two zeroes more worthy? If many zeroes join, does worth
multiply? A zero is a zero and any
number of zeroes is zero. If the zero
stands bext to One, it gains worth and every zero added multiplies the
worth. If the zeroes of the world join,
keeping Tat in front, everything becomes Sat.
Do anything in this world, but keep Tat in you. Your acts become Sat”, says Shri Ramakrishna
Paramahamsa. Om Tat Sat.
-\-
ॐ तत् सदिति श्रीमद्भगवद्गीतासु उपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्री कृष्णार्जुन संवादे श्रद्धात्रयविभाग योगो नाम सप्तदशोsध्याय: ॥
Thus concludes ‘Shraddha
Traya Vibhaaga Yog’, the seventeenth chapter in the grand dialogue between
Shree Krishna and Arjuna, called the Shreemad Bhagawad Geetha, which is verily
an Upanishad, elaborating on ‘The Divine Knowledge’ and also describing the
‘Way to Godhood’.
\\\\\ HARIH OM TAT SAT \\\\\
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