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न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुनः ।
सत्त्वं प्रकृतिजैर्मुक्तं यदेभिः स्यात्त्रिभिर्गुणैः ॥ ४० ॥
There is no entity on the earth, or again
in the heaven among the Devas, that is devoid of these three Gunas, born of
Prakriti.
(XVIII - 40)
Every
life on this earth, in Swarga and other worlds are made of these three Gunas. There is nothing in this creation in which
Gunas are absent. From what we read in
the last few shlokas, we get a feeling that Sattva is superior and Rajasa and
Tamasa are inferior. There is nothing
superior and inferior in the Nature.
Sattva also is part of Prakriti and equally binding. When He described Sattvika Sukha, He had
said, ‘Aatma Buddhi Prasadajam’. This
sukha is born when Buddhi is in a pleasant, joyous state. Anything that is born has to end. Thus Sattvika is also not permanent. Sattva has the potential to boost ego. Sattvika Gyaana stimulates ego and Sattvika pleasure
boosts attachment. Thus, we find that
Sattva also binds with Prakriti.
Attachment is to be given up, Sattva is also to be transcended and
Gunaateeta state attained.
He
had said, ‘Karma Tyaaga or relinquishment of actions is not proper. Relinquishment of attachment with the action
and expectation of fruits is proper.
When He described Karma, He had said, ‘Sattvika Karma is detached
performance of Niyata Karma’. Niyata
Karmas are described in the next four shlokams.
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ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप ।
कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणैः ॥ ४१ ॥
Oh scorcher of foes! Of Brahmana, Kshatriya, Vaishya and also of
Shudra, the duties are distributed according to Gunas born of their own nature.
(XVIII – 41)
Shri
Krishna had mentioned four-fold classification of Varna and had said in the
fourth chapter that ‘I created the four Varnas on the basis of Guna and Karma
(IV - 13). The nature of Karma of the
four Varnas is explained here in the next three verses.
Brahman,
Kshatriya, Vaishya and Shudra make Chaturvarna.
All the lives are classified fourfold on the basis of the Gunas
(attitudes). The other lives are not
independent to act. They can not think,
reason out and decide. They can not
analyse their experiences and cause changes in their lives. Man is different. He can analyse his experiences. He can determine his actions and attitudes
through introspection. He can change the
course of his life on the basis of his thinking. Hence, let us consider only humans in this
discussion on Chaturvarnam.
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शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ ४२ ॥
The control of mind and the senses,
austerity, purity, forbearance, and also uprightness, knowledge, realization,
firm faith in hereafter, - these are the duties of the Brahmin, born of their
own nature.
(XVIII
- 42)
How
will the actions of a Brahmin be? Which
are the traits in a Brahmin’s actions?
This shlokam offers explanation.
Shamah: Peace in mind. The mind which loiters aimless in all
directions is not peaceful. We may know
the mind to be peaceful, so long we are able to focus the mind at will. Such a restraint over the mind is called
Shamah.
Damah: Reign over
senses. The state wherein every sense
performs its functions and any sense may be withdrawn from its objects any
moment at will, is Damah.
Tapah: Remaining calm and
pleasant when faced with difficulties, hurdles and oppositions while following
one’s own swadharma, is Tapas.
Shoucham: Shoucham
is cleanliness in body, senses, mind and Buddhi. Cleanliness in clothes, purity in food,
nobility in Bhavana, upright in monitory transactions and other interactions
are also part of Shaucham.
Kshanthi: Pardoning heartily is Kshanthi. When subjected to insult, troubles, abuse,
disrespect, pardoning heartily, even before he seeks, in spite of your power,
strength and authority to punish, is Kshanthi.
Aarjavam: Simple, straight
nature is Aarjavam. Absence of
wickedness, hypocrisy, vice, conspiracy, and other complexities in mind
aarjavam. Transparency, absence of gap
between what is real and what is seen is Aarjavam.
Gyaana: Learning and
studying the Veda, Upanishad, Shastra, Purana and Itihaasa are Gyaana. Not merely the words and superficial
knowledge, but knowledge of the intent and realization of what is Sat and Asat,
Dharma and Adharma, is real Gyaana.
Vigyaana: To know the
methods, rules and guidelines and the instruments and objects required in Yagya
and other Vaidik rituals is Vigyaana.
Today, when Vedik rituals are rare, knowledge of the world is Vigyaana.
Aastikyam: Absolute
shraddha in Paramaatman is Aastikyam.
Respect for Vedas and Shastras which elaborate on the Paramaatman and
Shraddha-poorna efforts to execute in own life, the suggestions therein are
also Aastikya.
In Brahman, Sattva Guna
is dominant and the other two in lesser proportion. Karmas are determined by the proportion of
Gunas. Sattva-Rajas combination can
create an Aadi Shankara or a Chanakya.
These are examples of exemplary Gyaana as well as exemplary action. Sattva with dominant Rajas and Tamas may also
create a Ravana. Aadi Shankara was a
beautiful combination of Sattva and Rajasa. He got the Light of Knowledge at an age of
eight. Though, he was born and brought
up in Kaladi in Keralam, a small village away from the influence of Bouddha
Religion, he grasped the prevailing situation in the country. He could gauge the sorry state of Vedik
Dharma and the damage being caused by Atheistic Bouddha Religion sponsored by
powerful kings. He resolved to
re-establish Vedik Religion on her glorious pedestal. He vowed to take up Sannyaasa to be able to
achieve this. That was not the system in
Vedik, Sanaathana Religion. Sannyaasa
was supposed to be the fourth and final phase in life. Aadi Shankara called it ‘Aapad Dharma’ (a
system to handle an emergency situation) and originated a system of Sannyaasa
in young age. He himself extracted
permission from his mother and took to Sannyaasa at an age of nine and laid the
path for his new system. He walked
across length and breadth of our country and led a hectic life. He caused the end of Atheist Bouddha Religion
and re-establishment of Vedik Religion.
He initiated systems for protection of Hindu Dharma. He brought back to Vedik Religion, millions
who had drifted to Buddhism. Initially,
individuals were re-converted with initiation.
As the numbers grew, he sprinkled Ganga water to purify and reconvert
them. When the numbers turned huge, he
blew his conch and declared that anyone who heard Shankha-Dhwani was back
home. The He helped in renovation of thousands of
temples. He revamped the pooja
system. He introduced Panchayatana Pooja
system. Kerala Namboodris are the
priests in Badrinath temple and Pashupathinath temple in Nepal. The system he created, continues till date. He established in all the four directions of
Bharat, as if to act protective watch towers of Hindu Dharma and he himself
settled in Kanchipuram in his final days.
Amidst his hectic life, Aadi Shankara found time to write commentaries
on Upanishadas, Bhagawad Gita, Brahma Sutra and Vishnu Sahasranaama and scores
of other devotional and philosophical songs.
He did all these in a short span thirty two years in this world. ‘The Nation and the God are two eyes to us’,
Shri Muthuramalinga Thevar had said. The
life of Aadi Shankara exhibits this very beautifully.
Chanakya’s life is a
different example. He was born in
Magadha state at a time when Nanda rulers were corrupt, arrogant and led a
pompous life. Alexander led a huge army
and invaded Bharat. Bharat was
politically divided and ruled by many small kingdoms. The smaller kings looked upon Magadha for
protection. Magadha was the most
powerful empire then, but was blind to demands of time. The king, plunged in women, wine and
luxuries, was not ready to take up the responsibility of leading a united army
against Alexander. Those who suggested anything
contrary to king’s wishes were imprisoned and killed. Chanakya’s father Chanak was also one of
them. Chanakya was a teacher of
Political science and Economics, in Takshashila University. He selected and trained Chandragupta, one of
his bright students. He organized many
of his ex-students, who were in powerful positions in states spread all over,
under the leadership of Chandragupta.
That transformed into a powerful political force. A huge army gathered behind Chandragupta
which ousted Nanda king and defeated and drove away the Greek army led by
Selukas Niketar. All the small states
established by Alexander during his aggression on Bharat a few years back, were
uprooted and pushed beyond Hindukush mountain (present day Afghanistan), the
north-west frontier of Bharat. Chanakya
established Chandragupta on the throne and caused initiation of Gupta dynasty,
known as ‘Golden page in History of Bharat.
He took up Prime Minister ship and assisted the empire to take firm
roots. Even as a Prime Minister of a
powerful kingdom, he led a simple, unattached life. He convinced Rakshasa, the efficient Prime
Minister of Nanda, to assist the new king Chandragupta in the same position and
himself retired into the forests to lead a life of renunciation. If there was a statesman, a politician with
Dharmik vision after Shri Krishna, it was Chanakya. Dharma was his goal. To strive for establishment of Dharma was
verily his life.
Should we talk about
Ravana after discussing these two great examples? Ravana also had dominant Sattva in him, but
equally dominant Rajasa too. Rajasa came
to the fore pushing Sattva behind. Lust
and Arrogance in him was the cause for destruction of his whole community and
clan.
This
is not a mathematical formula. If you
ask, whether all these traits are found in all the Brahmins, the answer is a
clear, big ‘No’. These are mere
indicators. Many of these may be found
in most Brahmins. There is one
fundamental question. “Does the term
Brahmin suit today’s brahmins? Today,
there are Brahmins who continue with Vedas, Pooja, Yagya and the grass, twigs
and cow-dung cakes that go with the Vedik rituals, tuft, dhoti, and the dress
of Vedik times, faiths, daily routine, simplicity and poverty of Vedik
Brahmins, being target of ridicule, disrespect and even violence by so-called
modern reformers. There are Brahmins who
follow Vedik practices with faith, imbibe Brahminical attitudes, but are in
other professions for livelihood earnings.
There are Brahmins who have none of these attitudes of a Brahmin, are
involved in adharmik and anti-shastra activities, but proudly display the
external symbols and marks identified with Brahminhood, and exploit Vedik
rituals for aggrandizing status, power and influence in society and to satiate
their ego. And there are Brahmins too,
who disown Brahminhood, discard the Vedas, Shastras, and all the rites and
symbols, and profess Communist, Naxal, and other ‘revolutionary’ ideas. The attitudes and qualities mentioned above
may not fit today’s Brahmins, but these will be predominant in Varna ‘Brahmin’
and his actions. That is for sure. This truth is applicable for the whole
humanity all over the world. Men with
these attributes can be found in all communities, not necessarily Hindus.
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शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानं ईश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ ४३ ॥
Prowess, boldness, fortitude, dexterity,
and also not flying away from battle, generosity and sovereignty are the
duties, born of their own nature, of Kshatriyaas.
(XVIII - 43)
How
are the Karmas of a Kshatriya?
Shouryam: Fearlessness.
Dazzling bravery. Ability to face
bodily injuries and sufferings with a smile.
Fearlessness about death.
Abhimanyu, Bajiprabhu Deshpande etc. are a couple hundreds of sparkling
examples of shouryam.
Tejas: One’s
bravery and courage induces at least for the moment, sparks of bravery and
courage in close associates. This is
Tejas.
Dhruti: Determination
or will power to follow Dharma, to tread the path of Dharma. The firmness which does not crumble in worst
unfavourable situation, is Dhruti. Once
Guru Parashurama was sleeping with his head over the lap his disciple
Karna. A bee pierced Karna’s head and
headed inward. Blood began to gush
out. It must have been extremely
painful. But Karna bore the pain so that
Guru’s sleep is not disturbed. This is
Dhruti. Sikh Gurus and their disciples
subjected to harsh and cruel ways, limbs amputed, eyes pierced and dug out, cut
by saw, roasted in open fire and in boiling oil, beheaded. so as to convert
them into Islam. They bore all these
cruelties with a smile and never converted.
This is Dhruti. Dhruti which is not
deterred by hurdles.
Dakshyam: Dakshyam
is the capacity to rule. It is the
wisdom and shrewdness needed to rule. It
is the alertness or wakefulness required for a ruler to expect anything from
any quarter and the smartness to overcome any eventuality.
Yuddhe Chaapyapalaayanam: The
attitude of not withdrawing from or not running away from a struggle is ‘Yuddhe
Chaapyapalaayanam’. To run away from a
battlefield was regarded as unworthy of a Kshatriya. The ancient slogan on a battlefield was ‘Do
or die’. This was expressed by Shri
Krishna in II – 47, as ‘Hato vaa praapsyasi swargam, Jitvaa vaa Bhokshyase
Maheem’. ‘If you die, you reach Swarga
and if you die on a battlefield you enjoy comforts of the world’.
Daanam: Daanam
is a Kshatriya attitude. Giving without
doing any calculations, giving with a large heart is Daanam. In a way, the feeling that ‘I am the ruler
and I am responsible for protection of all’ is also a cause for this attitude
among the Kshatriyas.
Easwara Bhavam: Easwara
Bhavam is the feeling that ‘I am the boss, I am the lord’. The Kshatriyas have a natural tendency to
rule. Hence, a thought that ‘I protect
all’ and ‘I guide all’ is obvious in a Kshatriya. This should not be regarded as a dictatorial
attitude. He takes this as his duty or
responsibility. In fact, the word
Kshatriya means the one who protects people from woes. (Kshataat traayata sah Kshatriyah).
The
concept of Kshatriya is a special gift of Bharat to the world. Kshatriyas are a community which worship,
adore qualities like Bravery, Valour, Daana, etc. live and die for these
qualities. Bharat has seen the best
Kshatriyas. Even today, the bravest
fighters are Hindus. If Brahmins have
protected Hindu ideology, Vedas, Music, Hindu traditions for thousands of
years, the Kshatriyas have protected Hindu Land and Hindu population. Bharat has seen worst aggressions by plunderer
gangs, violent armies, and fanatic mobs from middle east. A casual study of experiences of other lands
makes one wonder at Bharat remaining Bharat, in spite of all these aggressions.
Zoroastrian
Persia with its whole population surrendered to the sword of Islam and was
converted into Islamic Iran in a couple of months. Persian Religion with its book Zend Awastha,
temples of Fire God, Persian literature and a few lakh Persians were wiped out
from the surface of earth. The few
hundreds who refused to convert to Islam fled and arrived in Gujarat. The Hindu Kings welcomed them. Now, Persian religion and temples of Fire and
Zend Awestha are alive here in Bharat.
Parsis have flourished in all fields, are not only living here with
honour, but have adopted Bharat as their Land.
The Europeans, a handful of them, arrived on American coast, plundered
wealth, destroyed their well-built towns, killed the population and eliminated
civilization, religion and language of the Red Indians.
The
Muslims from central and middle east Asia and European Christians arrived here
in Bharat. Both looted and involved in
arson. Both established their rule in
Bharat for a few centuries and converted people into their religions. After all these, Bharat remains Bharat. Yes.
We have lost a portion of our land and people. Afghanistan, Pakistan and Bangla Desh are
separated from Mother Bharat. This is
due to elimination of Kshatriyas and Kshatriya attitudes from these portions on
conversion of population to Buddhism under the influence of Ashoka. The Kings in these regions forgot their
(swadharma) duty of protecting the subjects.
They refused to inculcate Kshatriya attitudes of bravery, valour, arms
training etc in the name of compassion propagated by Buddhism. The whole population and the territory fell
into the hands of fanatic, blood-thirsty gangs of Islam. Hindus lost the land of Saraswathi river
where the Vedas were written. Great
ideas are not enough. The brave arms are
needed to protect these ideas from vultures.
Kshatriyas provided those arms.
Purusha
Suktam says Kshatriyas have appeared from the arms of Viraata Purusha
(Baahooraajanya Krutah). The arms
protect the body from all external attacks.
When the body gets injured, the arms give healing touch. The arms behold the body when it falls. The arms take the impact of fall. Kshatriya protects the whole society, all the
four varnas. That is hence Kshatriya is
said to have appeared from the arms of Viraata Purusha.
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कृषिगौरक्ष्यवाणिज्यं वैश्य कर्म स्वभावजम् ।
परिचार्यत्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ ४४ ॥
Agriculture, cattle-rearing, and trade
are the natural duties of a Vaishya. And
action consisting of service is the duty of Shudras, born of their own nature.
(XVIII - 44)
Bharat
has reached glorious heights in agriculture, cow-breeding, trade, weaving,
sculpture, carpentry, gold ornament making, and related fields. Credit for this goes to Vaishyas and Shudras,
dedicated to these fields. As these two
Varnas deal with objects, qualities are not mentioned. These two Varnas are involved in their fields
not merely for stomach. They regard
their professions verily as God. They
worship the professional instruments.
They struck to Dharma while being in these fields of livelihood.
Ooru Tadasya Yad Vaishyah: Vaishya has appeared from the stomach of the
Viraata Purusha, says Purusha Suktam.
Food, water and medicines put in the stomach is digested and necessary
nourishments sent to all parts of the body.
The wealth, food and milk generated by the hard work of Vaishya
nourishes the whole society. Padbhya Shudro ajaayataa, says the
Purusha Sukta. ‘The Shudra has appeared
from the feet of the Cosmic Form. The
feet hold the body. Feet provide the
most important assistance in fulfilling the requirements of the Body.
There
is an opinion in Tamil Nadu that the farmers are Shudras. That is factually wrong. Lack of Samskrita knowledge might be the
reason for this misconception. The
Dravidian movements, which flourished on seeds of hatred, might have caused
this misconception with an intention of including farmers, a numerous
community, in their fold. There was a
scholar who had written books on the Gita and gave regular lectures on the
Gita. He has also mentioned the farming
community as Shudras. Shri Krishna has
said very clearly in this, without leaving any scope for
misunderstandings. “Agriculture,
Cow-maintenance and trade are three professions undertaken by Vaishyas. Those who provide physical labour and assist
in all fields are Shudras.
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स्वे स्वे कर्मण्यभिरतः संसिद्धिं लभते नरः ।
स्वकर्म निरतः सिद्धिं यथा विन्दति तच्छृणु ॥ ४५ ॥
Devoted each to his own duty, man attains
the highest perfection. How engaged in
his own duty, he attains perfection, hear that.
(XVIII - 45)
We
should invplve in Karma suiting our own swabhava. Is it possible? We should know our swabhava. We should recognize the Karmas which suit our
swabhava. We must get an opportunity to
perform those acts. A better way would
be to do any work with a pleasant, happy mind.
We get upon us a few Karmas by virtue of birth. Some reach us through our parents. Some others come to us by virtue of our
education. Other Karmas are sought and
attained by us. Let us regard the works
that come to us as Swakarma and do those with dedication and joyfully. Today’s industrial world faces a major
problem. It is called ‘attrition rate’,
the rate at employees change job. It is
high even in reputed companies paying their employees reasonably well. Persons continuing for long in their job,
except Government jobs, is less. This is
an indication of their discontent with the job they are in. Even among those who remain in the same job,
percentage of satisfied and happy employees is very less. Money and the benefits are the prime
objectives in life, hence discontent. If
attaining the Divine is the objective, any work, and any amount of work, if
done pleasantly, does not bind.
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यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम्।
स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥ ४६ ॥
From whom is the evolution of all beings,
by whom all this is pervaded, worshipping Him with his own duty, a man attains
perfection.
(XVIII - 46)
A
work is high or low only in the eyes of the world. Some regard more paying works as superior,
while for some others, work which gives so called ‘status’ is superior. Some consider a work demanding more strenuous
effort is superior. Listen to what Shri
Krishna says in this regard. Perform any
work as Pooja or worship of Him. May his
work connect him to the Paramaatman.
This is a vital message from Bharat for the world.
There
is a peculiar mindset developed in independent Bharat. We have been over-emphasising on ‘secularism’,
a distorted view of ‘secularism’ with the result that all traces of Dharma have
been wiped off from all fields. In real
Secularism, the Government should treat all religions equally, with same
respect. No religion is officially
sponsored by the Government. It does not
mean ‘irreligiousness’, neither does it mean ‘no values’. This is exactly what it has come to be in
Bharat. There is a lot of religion, but
no Dharma. There are many poojas
performed in Governmental offices.
Governors, ministers, officials, chief ministers and Prime Ministers
take part in poojas, rituals and Yagyas.
But, honesty, dedication, simplicity, dependability etc. are on the
wane. Work is merely to earn money for
food and other needs of life. Now,
money, more money, heaps and heaps of money seems to be the motive for
work. When the motive is money, work or
no work or wrong work should not matter.
This is the mindset in everyone, right from the President to the last worker. Is everyone corrupted? No.
There are a few who continue to be honest, continue to hold on to
Dharma. They must be appreciated for
being steadfast on Dharma even in desperately adverse surroundings. It is on the strength of their own
roots. The Government and its systems do
not inspire one to uphold Dharma. This
education system, judicial system, nay the whole Governmental system which does
not sponsor and support any effort to nourish values, to strengthen Dharma, is
to be thrown out lock, stock and barrel.
Shri Krishna’s suggestion is to do our work as worship. This world has appeared from Him and is
pervaded in every bit by Him. He is in
every life. Anything that we see is His
manifestation. Anything that we touch is
part of Him. Any work we do is His
Potency. Let us not bother about the
type of work, the high and low of the work, but offer any and every work at His
Feet and do it as His worship. May the
work itself become our spiritual practice.
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श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वभावनियतं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ ४७ ॥
Better is one’s own Dharma, (though)
imperfect than the Dharma of another well performed. He who does the duty ordained by his own
nature incurs no evil.
(XVIII - 47)
Swadharma
(One’s own Dharma) is superior to paradharma (Dharma of others). Swadharma includes Karma suiting one’s own
Swabhava or inherent nature. This
statement is applicable to all aspects in worldly life. A person is involved in trading in a
particular thing that best suits his swabhava.
He looks at a neighbour, compares self with him and gets disturbed. He sees the neighbour’s field as easier, more
profitable superior than his own. This
instantly affects his involvement and enthusiasm in own work. He tries to enter the other field only to
face hardships, losses and pain. Every
field has an external, obvious side and a hidden secretive side. The later aspect is known by those in the
field, rather very few among them. These
are not visible to an onlooker. In an
orientation programme for parents in a school, I placed four questions before
the teachers. What do you do? Are you happy and contented in your present
work? If not, what else do you wish to
do? Why do you prefer that? The participants belonged to almost all the
fields, both employees, organizers or owners, traders. Answer, by most, to the second question was
‘No’. It was ‘Yes’ for very few. The answer to the third question was the
answer to the first question, but in someone else’s paper. And the answer to the fourth question was
almost same in all the papers. “My field
is very tough. It looks glorious for
outsiders, but there are many problems.”
One wants to switch over to a field which is tough and bitter for
someone else. That which is disliked by
one is aspired by someone else. Shri
Krishna says the same in the next shlokam.
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सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥ ४८ ॥
One should not relinquish, Oh son of
Kunti, the duty to which one is born, though it is attended with evil; for, all undertakings are enveloped by evil,
as fire by smoke.
(XVIII - 48)
One
should not discard the Karmas which suit one’s temperament, even if these are
defective. That way, all the Karmas are
defective. The Karmas which favour our
own interest may be disturbing for some one else. No Karma may be performed without harming one
or the other life. Let us take the ‘act
of cooking’, for instance. Many trees
are destroyed for the stove or oven.
Birds are affected. Gas
stove? Nature is being eroded. Thousands of lives are destroyed to dig
pipelines to bring out Gas. The
employees there are separated from their dear ones, put their health at stake,
and send Gas to our kitchen. Electric
stove? The average age of the coal mine
worker is 40. The process of converting water
into steam kills millions of micro lives, both in the furnace and the
boiler. The high tension cables used for
transmitting electricity are virtually soaked in blood of hundreds of
birds. The act of eating? The grains we eat are seeds for plant
lives. They are potent to create new
plants. But, we kill the plants, take
the seeds and eat. Millions of lives are
killed inadvertently, in the process of ploughing, watering, weeding,
harvesting and processing the grains before reaching our kitchen. Every act disturbs some other life some where
else. Every machine we use has been
created through exploitation of poverty helplessness of someone.
One
of my friends and his three brothers were in a joint trade. The trade expanded and he opened branches in another
city. He transferred one of his
employees to take charge of the branch activities. He also had three younger brothers, and
ailing parents. The family would face
harsh turmoil if he left. I discussed
the matter with my friend and suggested, ‘One of you brothers may go.’ He said, “Our old mother wishes that we all
remain together.” “Should another family
scatter to keep your family together?” I
asked. “That is his wish. He can decide not to go and look for some
other employment.” This seems to be
harsh, but not so. This is law of
Nature. A pit can not be filled without
creating another pit somewhere else.
What
is the way, then? Should we discard a
work, natural to us, because it is defective?
Shri Krishna says, “No. Every
work is defective. Pursue with the
Karmas which suit your swabhava. You do
not accrue Sin, if you do the Sahaja Karma.”
-\-
असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः ।
नैष्कर्म्यंसिद्धिं परमां सन्न्यासेनाधिगच्छति ॥ ४९ ॥
He whose intellect is unattached
everywhere, who has subdued his heart, whose desires have fled, he attains by
renunciation to the supreme perfection, consisting of freedom from action.
(XVIII - 49)
Load
should be on, but should not seem to be on.
Responsibility should be taken, but should not be obvious. Work should be hectic, but should not seem so. We find many who take petty responsibility,
but groan so loudly to make it seem as if it was the heaviest responsibility in
the world. There are also a few who
carry out large responsibility with a smile.
The first type continue grunting even if the responsibility is shifted
to someone else’s shoulder. The second
type continue to smile even if they are asked to quit and give way to someone
else. These second type men are ‘Asakta
Buddhih Sarvatra’. They are detached at
all places and under every situation.
Buddhi should be trained to take up heavy responsibilities and get out
of it casually and at ease. Happy doing
a work and equally happy not doing it.
Problems arising in organizations are mostly due to an attitude, ‘it
should happen through ME’. Such men
become burden on the organization. They
never quit but have to be kicked out.
This is the status in a family, local organizations, industry, political
parties and everywhere. One who is
delighted at ascending on to a position does not desire to descend down from
it. His Buddhi which tends to grip,
hold, attach is the cause. Buddhi should
be trained. A mother enjoys bathing her
child. She is equally happy when the
child learns and takes bath on his own. A
mother trains her child to eat on his own even while feeding him. She does not grieve on being relieved of the
work. An attached mother wants to feed
her grown child and this becomes the basis of ‘mother-in-law versus
daughter-in-law dispute. Love is
different from attachment. Love sees the
beloved while attachment sees self.
Lover tries to work in best interests of the beloved, while efforts of
the attached are towards satisfaction of self.
We should gladly receive a work, do it with joy and enthusiasm but
quietly. We should also get away from it
with ease and be happy.
Only
those who have perfect reign over senses and free from desires are empowered to
train detachment to the Buddhi. He
attains ‘naishkarmam’ or a state of inaction despite hectic involvement in
work. He never acquires sin. This is superior state in Sannyaasa.
-\-
सिद्धिं प्राप्तो यथा ब्रह्म तथाप्नोति निबोध मे ।
समासेनैव कौन्तेय निष्ठा ज्ञानस्य या परा ॥ ५० ॥
Learn from Me in brief, Oh son of Kunti,
how reaching such perfection, he attains to Brahman, that supreme consummation
of knowledge.
(XVIII - 50)
In
the next three shlokams, He describes the Sannyaasi mentioned above. He had elaborately described Sthitapragya in
the second chapter. He had described His
dear Bhakta in the twelfth chapter. In
the fourteenth chapter, Gunaateeta was described. Now, Sannyaasi is being described. The names are different. Description is same. The goal is one, paths are different.
-\-
बुद्ध्या विशुद्धया युक्तो धृत्यात्मानं नियम्य च ।
शब्दादीन्विषयांस्त्यक्त्वा रागद्वेषौ व्युदस्य च ॥ ५१ ॥
विविक्तसेवी लघ्वाशी यतवाक्कायमानसः ।
ध्यानयोगपरो नित्यं वैराग्यं समुपाश्रितः ॥ ५२ ॥
अहङ्कारं बलं दर्पं कामं क्रोधं परिग्रहम् ।
विमुच्य निर्ममः शान्तो ब्रह्मभूयाय कल्पते ॥ ५३ ॥
Endued with a pure intellect, subduing
the body and the senses with fortitude, relinquishing sound and such other
sense-objects, abandoning attraction and hatred;
Resorting to a sequestered spot, eating
but little, body, speech and mind controlled, ever engaged in meditation and
concentration, possessed of dispassion;
Forsaking egoism, power, pride, lust,
wrath, and property, freed from the notion of “mine” and tranquil, he is fit
for becoming Brahman.
(XVIII – 51,
52, 53)
Vishuddha Buddhi Yukta:
One with pure Buddhi. Buddhi is polluted by absence of Viveka and
delusion. Firm, undoubting Viveka is
must for pure Buddhi. The inert should
be wiped off using Viveka. Asakta or
detached Buddhi is pure Buddhi.
Dhrutyaatmaanam Niyamya:
The mind with firmness that helps Buddhi
to hold on to the Ultimate Goal, viz. the
Paramaatman, resisting all the allurements and hurdles on way. Such a mind has perfect rule over the
senses. The mind is wakeful and stops
indulgence of senses in any activity that would distract from Goal.
Shabdaadeen Vishayaanstyaktvaa:
Shabda, Sparsha, Rasa, Roopa and Gandha
are the five objects of senses. Link
with outer world is established only through these baits. An experience is gained when we attach with
these objects entering us through the senses.
Attainment of Paramaatman requires inward vision, while these objects
drag our vision outward. And, that is a
hurdle in attaining Him. Hence, the
sensual objects like Shabda etc. are best avoided.
Ragadweshou Vyudasya:
Like the sense objects, Raaga and Dwesh
(likes and hatreds) too relate us with the world. A feeling that ‘this is good and beneficial’
about things, persons, situations, places etc. is Raaga. In other words, the impact of these on our
mind is Raaga. Dwesha comes hand in hand
with Raaga. If Raaga is generated on
some of the above mentioned, Dwesha is automatically generated on some others. If Raaga occupies a part of our inner space,
Dwesha has inevitably to occupy another part.
Both these are captivators and have to be eliminated. If Raaga or likes are eliminated, Dwesha or
dislikes are eliminated too.
Vivikta Sevee: Vivikta sevee is to seek seclusion, isolation
both bodily and mentally. One who is
quiet and secluded at mental level is not perturbed by crowd and noise
around. It is Okay to seek an isolated
spot to facilitate mind purification and better meditation on Him. It is entirely different to seek Ekanta, just
because it is pleasurable, because the undisturbed quiet place is enjoyable,
because it is windy and cool and you enjoy a good sleep. The second type is a hurdle on the way to the
Paramaatman, as it is prompted by a desire to enjoy. In today’s world, we see many ‘Yogis’
encashing this desire of seeking isolation.
They establish a huge Ashram (resort) far away from noisy city, in a
forest, at the hill side, and arrange comforts which will lure the rich. The rich parade to such places and shell out
lots of money to buy quietness and some spiritual lectures. Both the participant and the organizer do not
have the Paramaatman in their minds.
Money in rich man’s pocket occupies Yogi’s mind and a false satisfaction
of enjoyment in a quiet place finds place in the rich man’s mind. Spiritual seeker should careful Spiritual seeker should carefully avoid
generation of attachment for seclusion.
His effort should be to remain undisturbed, whether he is in a crowded
place or in isolation.
Laghvaashi. ‘Eating consciously’ aptly describes ‘eating
little’, ‘eating right’ and ‘eating timely’, all the three together. Conscious about how much, what and when. Consciousness about ‘how much’ is lost and
more food is eaten, when we are with friends, on special, festive occasions,
when we are happy, when the food served is to our liking or any such excuse. Similarly, less food is eaten when sad, in
moments of failures and disappointments, when work is too hectic, or when the
food served is not to our liking. Consciousness
of time is lost when temptation rules, when there is no other work to do (for
instance, in a train on a long distance journey). If eating is meant merely to satiate hunger,
there is no need for an external clock.
The body itself reminds at regular intervals through the instinct called
‘hunger’. Consciousness about the right
type of food, beneficial food is lost primarily due to laziness. To purchase a packed food, with chemical
additives, colours and harmful ingredients, seems easier than preparing the
right food ourselves. Fanciful ideas
about eating in a hotel, effect of advertisements, eating branded items only to
show off and keep up with the trend are also the reasons to choose wrong food.
I
remember a personal experience. I went
to meet medical students in the Coimbatore Medical college hostels. We assembled in the room of Shivakumar. We discussed many subjects. This subject of being conscious was also one
of those. Shivakumar brought a plate of
mixture. I said I do not need this as I
was full. He placed the plate before
me. The discussion went on for two more
hours. I picked up one ground nut from
the plate, ate it and left the room. He
accompanied me up to the road and asked me, “Why did you take (even if it was
only one nut) when you said you did not need?”
His question was innocent and unintentional, but left a deep impact in
me. That I lost my consciousness, may be
for a second, is a fact. That simple
question awakened a realization about ‘awareness’ in me. Awareness, not merely in food, but in speech,
actions, thoughts, is essential. Loss of
consciousness, even for a second, causes a huge damage. This is outlined in discussion of the next
phrase.
Yata Vak Kaya Manasah: Awareness
or being conscious in speech, actions and thoughts. Aimless roaming, actions only to pass or kill
time, purposeless speech, chat, day-dreaming, thoughts on the ways of the
world, drifting mind, etc. are all to be avoided.
Nityam Dhyaana Yoga Parah: To
be firmly fixed on Dhyaana. Dhyaana is a
practice adopted by seekers. More than
that, remaining focussed on the thoughts of Paramaatman while being engaged in
any and every work is expected of a Sannyaasi.
His firm conviction is that the world without Him is unworthy.
Vairagyam Samupaashritah: Aashritah
is ‘to rely on’. ‘Reliance on Vairagya
or detachment’ is Vairagyam Samupashritah.
Usually men rely on objects, pleasurable experiences, persons,
surroundings, places for their happiness.
Not relying on these is must for a Sannyaasi. Vairagyam not only on pleasures in this
world, but also those in the next worlds.
Ahankaram Balam Darpam Kaamam Krodham
Parigraham: Ahankaram
is seeing a uniqueness or speciality in self.
Balam is acting on one’s own whim.
Darpa is to regard the objects (body, land, assets, wife, intelligence
etc.) as special and superior. To wish
that experiences, things, situations, persons etc. should be favourable,
pleasant and comfortable to the mind is Kaamam.
Krodha is annoyance if it is otherwise.
Parigraham is collection, accumulation of objects for pleasant,
favourable experiences. (Sannyaasi,
Student and the old should completely avoid Parigraham. Grihastha or the family man has the
responsibility of supporting these three.
Hence, if he collects and accumulates objects for the service of the
world, then it is not Parigraham.) It is
best for a Sannyaasi to abandon all these.
Nirmama: There are objects and persons with us merely
for sustenance of the body and other obligatory interactions in this
world. Not regarding these as ‘mine’ and
not exerting to retain these with us permanently, is Nirmama. An introspective query whether these objects,
persons were ‘mine’ a couple of centuries back, will help in this regard. Is it not a forgery to try and possess that
which is not ‘mine’?
Shantah: Link
with the inert world disturbs peace in mind.
Peace, tranquillity blossoms in heart as soon as the link with the inert
is snapped.
Brahma Bhooyaaya Kalpate: The one in whom blossom all the above
mentioned attributes, is fit to reach Brahman.
Only he who has delinked from the inert, detached from Asatya, is
eligible to attain the Paramaatman.
-\-
ब्रह्मभूतः प्रसन्नात्मा न शोचति न काङ्क्षति ।
समः सर्वेषु भूतेषु मद्भक्तिं लभते पराम् ॥ ५४ ॥
Brahman-become, tranquil-minded, he
neither grieves nor desires; the same to
all beings, he attains to supreme devotion unto Me.
(XVIII - 54)
He
adds one more aspect to this discussion.
Samah Sarveshu Bhooteshu. Equal
towards all the lives. He had said,
‘Samoham Sarva Bhooteshu’ (XI - 29). ‘I
am equally present in all the lives.
When He is there equally in all, why do these not appear to us as same
and equal? The destruction of ‘I’ in all
respects is Union with Brahma. That is
the Ultimate State. Sama Bhavana (equal
vision) in all lives is impossible so long as ‘I’ stands aloof and retains its
separateness. Similarly, so long as
Harsha (pleasure) and shoka (pain) remain even in traces, samabhavana in all
lives is impossible. When joyously
engrossed in Brahma Gyaana, sama bhavana is easily attained. That is the state when he become My
devotee. The chief indicator of a Joyous
Self is ‘Na shochati, na kaankshati’. No complaints, no demands.
-\-
भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वतः ।
ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् ॥ ५५ ॥
By devotion he knows Me in reality, what
and who I am; then having known Me in
reality, he forthwith enters into Me.
(XVIII - 55)
‘My
devotee knows Me. On knowing Me, he
merges in Me.’ A
river is very small, is a thin flow at the source. She takes in waters from many sources on her
way to become wide, huge river. To merge
with the ocean is the Goal of a river.
It can merge with the sea, only after it loses its identity. So long it remains a river, it can not
merge. The Cauvery is a very wide and
huge river in Tirucchy. It becomes so
small in Tanjaoor that a goat can jump across it. As it approaches the sea, it splits into
small, very small rivulets. In fact,
Cauvery disappears. The scatter is so
high that the exact place where it joins with the sea can not be located. Some rivers refuse to shrink and disappear. The sea enters these rivers and destroys
these and then allows merger. Merger
with the Paramaatman happens only after and only if ‘me’ is totally
destroyed. The individual is transformed
to the Cosmos. The next few shlokams
elaborate on Surrender.
-\-
सर्वकर्माण्यपि सदा कुर्वाणो मद्व्यपाश्रयः ।
मत्प्रसादादवाप्नोति शाश्वतं पदमव्ययम् ॥ ५६ ॥
Even doing all actions always, taking
refuge in Me, by My grace he attains to the eternal, immutable State.
(XVIII - 56)
Madvyapaashrayah:
Reliant on me. Instead or relying on
materials, persons, worldly situations, actions or fruits of action, it is
better to rely Him. Can we be on our
own, without relying on anyone? No. We have to rely on so many to perform
action. We also rely on so many for
experiencing. We have to rely, so long
we carry our desires. We have to rely,
so long as we nourish discontent within us.
Money is merely a medium to procure things and comfort objects. Multiplying money has become centre, focus of
our lives. Intent of all our actions is
money. That is why we have become
reliant. We have become slaves. This remains the status so long we strive to
retain the separate ‘I’. Instead of
regarding an action as my effort, regard it as result of Power sanctioned by
Him staying within me. That is
‘Madvyapaashriyah’. I do not do. The action is an expression of His will
through me. Taking the results of
actions as His Grace and Prasada is Matprasaadaat. An action is worship of Him. He activates.
He empowers. The fruit is His
Prasada.
-\-
चेतसा सर्व कर्माणि मयि सन्न्यस्य मत्परः ।
बुद्धियोगमुपाश्रित्य मच्चित्तः सततं भव ॥ ५७ ॥
Resigning mentally all deeds to Me,
having Me as the highest goal, resorting to Buddhi-Yog, do you ever fix your
mind on Me.
(XVIII - 57)
This
shlokam comes up with a formula, formula for Surrender. Dedicating all actions to Him; Surrendering self totally at His feet; Get liberated from inert Prakriti applying
Buddhi Yoga; Remain ever focussed on
Him. BuddhiYoga is equilibrium of
Buddhi. Buddhi determines. It places questions and decides on the basis
of the answers to the questions. Buddhi
is weakened if desire strengthens or intensifies. If attraction for objects in the senses is
stronger, the Buddhi is dimmed. Reverse
is also true. If Viveka is strengthened,
the attraction for objects in the senses is weakened. There is a strange prevailing idea about
equilibrium. ‘I practise
equilibrium. So, I will neither lean on
the side of right nor on that of wrong.
In a dispute between a wicked and noble person, I will neither support
the noble nor the wicked. I will just
keep equi-distance from both.’ This is
the stand of many. We are expected to
stand by the right, the judicious, the noble and then face any consequence with
equipoise. That ought to be the stand. The Buddhi has two options before it. It can be reliant on the senses or it can be
reliant on Viveka. Buddhi Yoga is ‘to
retain equilibrium while facing consequences after firmly deciding to rely on
Viveka.’ The effect may be success or
failure, painful or pleasant. Equipoise
is to stick on firmly to the chosen
path.
Jada
and Chaitanya, Nitya and Anitya, elevating and down grading, liberating and
binding, etc. have to be known through Buddhi Yoga and the Inert, Anitya, down
grading, binding ones are to be discarded.
Buddhi is also an instrument of Prakriti. It is ineffective in Knowing and attaining
the Paramaatman. But, the Buddhi is
powerful enough to prevent diversion of traveller towards the Paramaatman.
Man
usually considers self as the doer (Kartha) and the enjoyer (bhokta). While doing the actions he feels, ‘I do. I do, using my special talents and my sharp
intellect.’ He regards the instruments
too as his own. He regards the capacity
and skill as his own. While tasting the
fruits of actions, he again regards self as the enjoyer. ‘I have gained this by virtue of my unique
talents. I have earned these through my
hard efforts. I am enjoying what is
rightfully mine.’ Chandran is a hard
working student. He passes IAS
examinations and becomes a district collector.
He is allotted a palatial bungalow for stay. A posh vehicle with a driver is parked in
front of his gate. A dozen workers and
assistants are employed to do his household chores. He has a huge office, well decorated and furnished
with best of furniture. His one signature
is powerful enough to draw huge money from the treasury. He has the authority to execute large
projects. He also has the power to
punish any government servant in his district.
The Police also obeys his commands.
He is welcomed, honoured and respected everywhere. Are all these to the individual called
Chandran? Are all these given due to
greatness of Chandran? If he starts
believing this way, he will be a fool.
Will his signature carry respect outside his district? Will these facilities continue after he
crosses sixty and retires from government service? Will the Police and other executives obey his
command after he is transferred to some other post? If Chandran is a man with Buddhi Yoga, he will
be clear that all these have given to the Collector for better performance of
his duties. He will save himself from
fall if he does not allow self to be carried away by the arrogant thought that
‘I am regulating the district administration.
I am protecting the people.
Everything is under my control.’
On the other hand, he should think, ‘I am doing Government job. This is a responsibility the Government has
vested in me, regarding myself to be suitable.
This is an avenue for me to serve my people. I am a servant of the government. I am a servant of the people.’
We
have experienced many times that these arrogant officers, who roam around with
loud noise, are nowhere to be seen when there is a calamity in their area. At times of Natural calamities of huge
proportion or accidents, service-minded ordinary people, untrained but
associated with Ramakrishna Matt or RSS reach the spot and initiate rescue and
relief work. But, the top officers and
executives have to be searched for. There
was a Tsunami on the coastline of TamilNadu, on 24th of December,
2004. We have experienced earthquakes,
cyclones, floods, food scarcity, etc. Tsunami
was a new, unheard of experience for us.
There was a Disaster Management training camp for the Government
officers of the coastal districts from 11th to the 17th
of December, just a week before.
Disasters of human creation like riots, fire, etc. and disasters through
Natural fury were discussed and training imparted on how to handle these
situations. The collectors, district
magistrates, Superintendent of Police, and revenue officials participated in
the workshop. Workshop was conducted in
luxury hotel, with fine foods and best arrangements. Tsunami struck one week later, when all these
officers were fresh from the training course.
All except one Collector, ran away from the scene, to save self and own
family. If you ask them, they might have
said, Tsunami was not taught in the training camp. It was ‘out-of-syllabus’. It is not a surprise that they are so weak,
because they regard themselves as ‘Bhokta’.
It
is more dangerous to regard self as Bhokta (enjoyer) than as Kartha
(doer). If Chandran in the above
mentioned example, forgets that these facilities are provided to facilitate
more efficient performance as a Collector and regards self as rightfully privileged
to enjoy these facilities? He will
initiate efforts to retain these facilities at any cost and to multiply these. He will start amassing wealth and assets in
wrong ways. He will resort to corruption
and arm-twisting to retain power and authority.
Thus, he will initiate his own fall.
We
are here on this planet. We have been
entrusted with many facilities and instruments from the Prakriti to fulfil our
lives on this planet. Able and healthy
body, sharp intellect, wealth, power, status, influence, are all got from
here. These are meant for doing our
obligations here in this world. These
will remain with us so long we remain here and will be gone the moment we leave
this planet. None of these is ours. The ability, potency to these has been
sanctioned by Him. The only option
before us is to regard all actions as mere duty, as His command, and do these
for Him and dedicate the actions to Him.
When the actions are for Him and dedicated to Him, the fruits, sweet or
sour, are obviously regarded as His Grace.
If the fruit is not regarded as result of own effort and as rightful
gain for self, then it will become an ingrained habit to take with sense of sacrifice, only that which is
absolutely essential for self.
-\-
मच्चित्तः सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि ।
अथ चेत्त्वमहङ्कारान्न श्रोष्यसि विनङ्क्ष्यसि ॥ ५८ ॥
Fixing your mind on Me, you shall, by My
grace, overcome all obstacles; But if
from self-conceit, you will not hear Me, you shall perish.
(XVIII - 58)
Surrender
is antidote for Ahankaram. The effect of
Ahankara is fall. The effect of surrender also seems to be fall. Visible front looks same in both. But, there is an vast difference in the
interior. The interior of the one fallen
due to Ahankara is full of sadness and tears, whereas that of a surrendered
person is filled with joy to the brim. I
know an officer (not a government officer, but one in a social, voluntary
organization) who was intoxicated with arrogance of power. While talking to dedicated full-time workers,
he used to say, “My foot on your head.
Who do you think I am? I can
transfer you to a desert. Be careful.” He used to demand facilities for him, as if
others were his servants. He got trapped
in relationship problems and was tossed to a remote place. Today, struck with bodily ailments, he
carries on in pitiable state, with no friends, but having to rely on others for
personal needs. He is sad. His tone has changed from one of authority to
that of a beggar. This change is not a
transformation. He feels bad about
having to beg before ‘Tom, Dick and Harry’.
His Ahankara is not faded a bit and if given an opportunity, will show
its head again. This is fall due to
Ahankara.
If
Ahankara regards self as ‘someone’, surrender knows that ‘I am nothing’. Is there any qualification to have
Ahankara? No. It can bloom equally in a child as well as an
adult. A powerful person, like a
district collector can flaunt his Ahankara and the watchman seated on a stool
outside collector’s office can also flaunt Ahankara with equal vehemence. If the most educated can justify his
Ahankara, the unlettered idiot can also have his reasons for his Ahankara. Similarly, Surrender also does not need any
qualification. Anyone can
surrender. In fact, surrender itself is
a qualification.
The
surrendered easily crosses all hurdles.
He gets assistance and guidance from unexpected sources. His journey becomes easier. He does not do anything for himself. Everyone do everything for him. He does not regard anything as his. Everything becomes his. He does not demand anything for himself. But, everything reaches him, unsought. He does not speak for himself. But, his speech is not disregarded by
anyone. This is the strength of
Surrender.
-\-
यदहङ्कारमाश्रित्य न योत्स्य इति मन्यसे ।
मिथ्यैष व्यवसायस्ते प्रकृतिस्त्वां नियोक्ष्यति ॥ ५९ ॥
If filled with self-conceit you think, “I
will not fight,” vain is this resolve of yours.
Prakriti shall constrain you.
(XVIII - 59)
Ahankaara
is part of the Prakriti. Prakriti is too
big. An individual’s Ahankara is too minuscule. The Prakriti is too powerful. Ahankara, appears strong to us, but is too
weak when compared with Prakriti. We do
or refuse to do a work under the influence of our small ego. That is because we never know Prakriti’s
plans for us. We do not know what is in store
for us the next moment. We may have to
fall at the feet of the one whom we kicked today, under the influence of
ahankara. There was one politician with
a big, sharp moustache. (Sharp moustache
is supposed to be a symbolises one who can not be tamed.) He left political party and started pouring
abusive, foul words on the leader. After
a few months, under the threat of arrest, he rejoined the party. He fell flat at the feet of the same leader
and the photograph was published in all the newspapers. Now, he is silent in his village, licking his
wounds inflicted on his Ego.
Arjuna
had declared that he would not fight.
His decision was not based on Gyaana and Vairagya. He only moans that killing them would be
sinful. His ego is fully grown. He never forgot that he was Arjuna. He never forgot that all these were his
relatives. He never forgot that he was a
Kshatriya. He never forgot that he holds
a Gandeeva and is an expert in handling that.
He never forgot that he has only gained victories in all the encounters
he had faced. His declaration of not
fighting is that of his Ahankara. His
inherent nature will erupt any moment in the future and will push him into the
fight. When you decide under the
influence of Ahankara, you are in control of Prakriti. You are not independent. You are not on your own. You are reliant on an external factor. In that state, you are involved in and bound
by Karma, whether you actually do or not.
Prakriti’s plans affect you. You
are involuntarily involved in Her schemes. One who is liberated from the bondages of Jada
Prakriti, one who is surrendered to the Paramaatman, does not anything even if
he is seen to be doing and does not avoid even if he is seen not doing. Hence, he is not affected or disturbed by
Prakriti’s plans. The one who has
surrendered, has nothing to do and nothing to avoid. He does not have to decide to do or avoid
anything. That is the responsibility of
the Paramaatman. He is Liberated ever,
never bound, whether or not he does work.
He is in Joyous state ever.
Prakriti does not affect him.
Prakriti does not control him.
-\-
स्वभावजेन कौन्तेय निबद्धः स्वेन कर्मणा ।
कर्तुं नेच्छसि यन्मोहात्करिष्यस्यवशोsपि तत् ॥ ६० ॥
Oh son Kunti! Fettered by thy own karma, born of thy own
nature, what you, from delusion, desire not to do, thou shall have to do in
spite of thyself.
(XVIII - 60)
Anyone
can involve in action in two ways. He
can either be motivated by his likes and dislikes and act under the impulse of
swabhava. Or, he can liberate from
Prakriti and own likes and dislikes and act regarding that as his duty, for the
Paramaatman. In the first instance, his
eyes are on likes and dislikes. The act
binds him. In the second instance, his
eyes are on the Paramaatman, likes and dislikes eliminated and his swabhava is
purified. The act does not bind him.
-\-
ईश्वरः सर्वभूतानां हृद्देशेsर्जुन तिष्ठति ।
भ्रामयान्सर्वभूतानि यन्त्रारूढानि मायया ॥ ६१ ॥
Oh Arjuna! The Lord dwells in the hearts of all beings,
causing all beings, by His Maya, to revolve, as if mounted on a machine.
(XVIII – 61)
In
our childhood, we used to push the railway train when we felt it had stopped
too long and should start immediately.
The train is not something that would move as and when we wish. It is run by someone else (the driver). Someone else (the guard) commands him to stop
or move the train. Someone holding a
higher post than both of these, plans stoppages, duration of stoppages. Some unseen factors disturbs his plans too
and cause further delay. Once we are on
the giant wheel, we can not demand it to stop quoting uneasiness. It is controlled by someone else and will
stop on his wish and action. Neither do
we cause action nor can we stop the actions occurring. So long we carry the body and are in this
world, action is inevitable. To build
bondage of me and mine with this world and its objects is ignorance.
Sea
waves rise higher and higher as the moon appears in the sky. The grass swing and dance as wind blows. Likewise, He wishes and we act. He operates us. There is a difference. Moon, far off, incites action in waves. The Easwara causing action by us is within us.
There
are many machines which operate on electricity.
These have different functions.
One cools, another heats, one dismantles, another welds, and so on. These must perform actions for which they
have been produced. The machine can not
choose. It can not say, “I do not wish
to break. Let me weld.” or “I do not
want to heat. I will cool,
instead”. To perform the natural
actions, happily, without attachment or contempt is the best option. It is best to surrender totally to His wish.
-\-
तमेव शरणं गच्छ सर्वभावेन भारत ।
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् ॥ ६२ ॥
Take refuge in Him with all thy heart, Oh
Bharatha! By His grace shall you attain
supreme peace (and) the eternal abode.
(XVIII – 62)
A
girl married against the wishes of her parents and was living in Bhuj, a town
in Gujarat. Husband’s trade expanded and
income increased manifold. He
established branches in a few foreign countries and imported and exported
things. He made huge profits, built
palatial house in Bhuj. She was, as if
showered with golden ornaments. The
couple had two sons, both educated and about to join father’s business. She lived a relaxed life, free of any
worry. Tragedy struck on 26th
January, 2000, in guise of an earthquake.
Her house crumbled and her husband and both sons and all the got
buried. She was shattered. Full of worries, she took refuge in her
brother’s house. This surrender is a
forced one and happened as there was no other option. Hence, there is no joy in this surrender.
The
car is on the highway. Driver feels,
‘This is my car. I drive it. It is in my control. I drive and stop it as I wish.’ There comes a narrow bridge. There are hundreds of cars with drivers of
same attitude. There is a jam, with no
space to move. Confusion and heated
arguments are natural products in such a situation. The police arrives on scene with Lathis,
rough, even abusive words. The drivers
give up own preferences and surrender to the authority of the Police. Order is restored and the cars start moving
once again. Now, this surrender was not
self-motivated, but was forcefully thrust.
Hence, it leaves a bitter taste in minds which lingers on for quite some
time. You can find a few drivers in the
same crowd, who put off their engines, lean back on their seats and enjoy a
nice nap even in this loud noise and confusion.
“There is nothing in my hands. I
have nothing to try. It is your wish”,
they seem to think.
-\-
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया ।
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ॥ ६३ ॥
Thus has wisdom more profound than all
profoundities, been declared to thee by Me;
reflecting over it fully, act as thou wish.
(XVIII - 63)
Gita
is a pot of Nectar. If all the Shastras
are churned together, the butter produced is the Gita. There are many sciences which guide us in
this mortal world. Gita is an Immortal
shastra which guides us on the path towards Aatma Gyaana. The Gita which originated from the Divine
Lips of Shri Krishna, is an eternal source of Joy. The more we drink, the more Joyous it is.
There
is an obvious, external side to knowledge in any field. There is also a hidden, secretive knowledge
in it. The obvious part can be taught
and imparted. There are institutions to
train in this side of a field. To
acquire it is easier. If one acquires
this, he is in the field. The other
part? Are there institutions which can
teach this? No. Is this knowledge available through
experience over the years? No. It has to be acquired through effort. One has to plunge deeper into the field and
gain this secretive knowledge. He then
becomes an expert in his field. This is
regarded too tough. That is why, there
are very few experts among thousands of men involved in any field. In fact, this is not too difficult. As most of us are attracted and attached to
pleasures, as most of us are allured and entrapped by pleasures gained now and
then, we lose the determination to plunge deep and know the secrets.
There
are millions of secretive knowledge in innumerable fields in this world. Aatma Gyaana is the Ultimate Secret, hidden
deep. Shri Krishna has passed it on to
us in a ‘ready-to-use’ state. . He has filled the Nectar in a pot and given
to us. We are Blessed. We are fortunate to have got this pot of
Nectar. May we sip drops from this pot
and attain Divine heights.
After
having given this, it is Shri Krishna’s uniqueness to say, “Do as you
wish.” This is the mark of a good
Guru. He never issue commandments. He never issues Fatwaas. He honours the thinking faculty of individual
men. Shri Krishna, through the Gita,
lays the road for the thinking process in Bharat. There is no space for Autocracy on this soil. The whole population heartily followed a
suggestion by Shri Lalbahadur Shastri to give up food once a week. The same population vehemently opposed and
dismantled the rule of Indira Gandhi when she foisted autocratic rule over this
country in the name of emergency.
-\-
सर्वगुह्यतमं भूयः शृणु मे परमं वचः ।
इष्टोsसि मे दृढमिति ततो वक्ष्यामि ते हितम् ॥ ६४ ॥
Hear thou again My supreme word, the
profoundest of all; because thou are
dearly beloved of Me, therefore will I speak what is good to thee.
(XVIII - 64)
Shri
Krishna is probably not satisfied even after having so many things. ‘He says, ‘Let Me tell you an Ultimate Truth,
essence of all that I have told you so far.
Listen carefully’. The Shlokam 66
can be said to be the essence of the Gita, Glorious Peak of the Gita. What is Gita?
Surrender. What is the Prime
message of the Gita? Surrender. Total surrender. Let us listen to what Shri Krishna says.
-\-
मन्मना भव मद्भक्तो मद्य़ाजी मां नमस्कुरु ।
मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोsसि मे ॥ ६५ ॥
Occupy thy mind with Me, be devoted to
Me, bow down to Me. Thou shall reach
Myself; truly do I promise unto thee,
(for) thou are dear to Me.
(XVIII - 65)
These
are the same terms which were used in the 34th shlokam of chapter
IX.
Manmanaa Bhava: Become one with a manas full of Me. Only that in Manas comes out. Thoughts filling up the Manas are the causes
of all actions in wakeful and dream state.
If senses and sense objects fill up the Manas, the actions, howsoever
those may appear to be, are stimulated by desires and pleasures. If thoughts on the Paramaatman fill up the
Manas, the actions may seem to be worldly and mundane, there is always Divine
intention in the background.
Maam Namaskuru:
‘Bow down to Me’. Joining palms before Him, bowing the head
down, bend down to touch His feet and falling flat on the ground placing head
over His feet, remaining at His feet with a firm conviction that He is the
refuge, are various stages in Namaskaram.
Elimination of ‘I’, not ‘Me’ only Him, is the final stage. Execution of His desire with no desires and
targets for self, transforming actions as His worship, and taking the fruits as
His Grace, is the best form of Namaskara.
This is the real tone of Shri Krishna’s words ‘Maam Namaskuru’.
‘Such
a devotee reaches Me, resides in Me’ assures Shri Krishna. ‘He is dear to Me’, says Shri Krishna.
-\-
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ।
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ ६६ ॥
Relinquishing all Dharmas take refuge in
Me alone: I will liberate thee from all
sins; grieve not.
(XVIII - 66)
Sarva Dharmaan Parityajya: Relinquishing all Dharmas. Without any duty or ‘must-do’ tasks for
yourself, without any preferences and choices for yourself. Let us be reminded once again, not the action
but the feeling of ‘my action’ is to be relinquished. To protect one’s purity or chastity is the
duty of a woman. Prompted by Karna and
commanded by Duryodhana, when Dushasana attempted to disrobe Draupadi, she also
tried to protect self, to protect dignity of self. When finally she stopped her own efforts,
raised both her hands up and cried out to Shri Krishna, she was protected. To talk the truth, to be truthful is
Dharma. To distort, hide or exaggerate
the truth is equivalent to talking the untruth and hence adharma. Duryodhana gave a false assurance to Drona
that his intention was not to kill Yudhishtira and if Drona could capture
Yudhishtira alive, he would stop the war forthright. Drona trusted him and tried his best to
capture Yudhishtira alive. Yudhishtira
started feeling the heat of Drona’s aggression.
Shri Krishna protected Yudhishtira and ensured victory for Pandavas only
after Yudhishtira gave up his dharma of speaking the truth and surrendered to
Shri Krishna. To attack and harm one who
is unarmed and unprotected, is against Kshatriya Dharma. The wheel of Karna’s chariot was struck in
marshy land. Karna’s charioteer Shalya
had left him, virtually ditched him.
Karna had descended from the chariot and was trying to pull out the
wheel. “I am getting down to replace the
chariot wheel. I am unarmed. Do not attack me now. It is not Kshatriya Dharma to attack one who
is inattentive and unarmed”, Karna said to Arjuna. Arjuna too agreed and decided to wait. “Terrorist has to be killed anyway. When, in your life, did you adhere to Dharma,
to seek protection by Dharma? Arjuna! Lift your bow. Kill him.
He has no right even to rest a while in the shade of tree called
Dharma. One has no right to seek
assistance of a thing he has never nourished in his life. Relinquish your ‘Kshatriya Dharma’, give up
your Kshatriya vow and surrender unto Me.
I shall protect you”, roared Shri Krishna. We have no Dharma for ourselves. Everything is His Wish.
Maam ekam Sharanam vraja: Ekam is an important word. Me alone.
Surrender unto Me alone.
Paramaatman is One, not two, not many.
‘Ekam’ here does not mean ‘Me and not other Gods’. Shri Krishna Conscious movement and some
other Bhakti movements interpret that way.
Shri Krishna, Shri Rama, Shri Karthikeya, Shri Ganesha and all are forms
of the One Paramaatman. By the word ‘Ekam’
Shri Krishna does not suggest that ‘He is the only God’ like ‘Jesus is the only
God’, a suggestion in Bible. The
suggestion is not to seek refuge in anything else other than the Divine. Reliance on secular factors will be
vain. There was a king called Trishanku,
who wished to reach Swarga with his body, approached the great, but egoist
Tapasvee called Vishwamitra. What
happened? He had to hang upside down in
space. The serpent Takshaka surrendered
at the feet of Indra to save self from the serpent sacrifice being conducted by
Janamejaya. Indra too gave him asylum
and asked him to curl under his throne.
What happened? He was pulled
towards the sacrificial fire along with Indra and his throne. Indra ditched the serpent, when he realized
that his life too was in danger. What is
the use surrendering to one who himself is dependant on others? Surrendering to anyone who derives Power and
authority from Paramaatman, is in vain.
Maam Ekam Sharanam Vraja.
There
are many paths to the Divine, viz. Gyaana Yoga, Karma Yoga, Bhakti Yoga,
etc. All the paths stop at the hurdle
called Ahankara. Samarppana or surrender
has the strength to demolish this hurdle.
The Paramaatman can be reached only when this hurdle called Ahankara is
crossed and Surrender is the only weapon that can smash this hurdle. Defects like fear, worry, doubt, and grief
are eliminated only on surrendering.
Where is the fear for the surrendered?
He has no fear even of death. He
takes anything that comes as His Prasada.
What if death comes or appears to be coming shortly? He has no fear of committing a wrong or a
sinful act. Who will, when I, the doer
is gone? He has no actions, duties of
his own. He is a mere puppet in the
Lord’s hands. Where is the question of
his committing a wrong? Man usually
worries about past, things that have gone, actions those were committed in the
past. The surrendered regards that
anything that happened was His wish and on His behalf. In future too, there will be no worry or
grief as ‘He will decide and grant my needs’.
‘How will my future be? Will I
get my requirements? Where will I
be? How will I be in my old age? What is in store for me?’ These are the usual anxieties of anyone. The surrendered has no worry. When ‘I’ is not there, when ‘I’ is vanished,
where is the question of worry over ‘I’?
Where is the scope for doubt to one who has firmly held His feet? One can grip His feet only when all traces of
doubts have been eliminated.
One
who has surrendered does not see God’s Guna, Power, Greatness, Leela, Name,
Beauty etc. He is blind to all these. One who sees these does not surrender to God,
but to these attributes. He surrenders
to Greatness, not unto Him. He
surrenders to Power, not unto Him. Once,
the seven Rshis, Saptarshis went to Parvathi, described to Her the defects in
Shiva and Greatness of Shri Vishnu and suggested she should discard Shiva. She replied, “What you say may be true. Shiva may be a bundle of defects. But, He is Mine. I have accepted Him and surrendered to
Him.” If the surrendered sees the
Greatness, the Power and Potency in the One he surrenders to, it implies
worldly desires are still alive in his mind.
Yashoda did not see anything else in the child Shri Krishna. She saw Him as a child, her child. That He liberated Pootana who came with
poisoned bosom to kill Him, or that He conquered the monstrous serpent Kaliya
and danced on his head, or other such startling performance by Shri Krishna did
not impress her. She was merely a mother
to Him. She reprimanded Him, took a cane
to beat Him, tied Him with a rope for His mischief. Shri Krishna too, gave self to her and
surrendered to her demands. He ran and
hid when she chased Him with a cane in her hands. He allowed her to tie Him down with a rope.
Shri
Tulasidasa was once told, “Ramlala, (child Rama) whom you worship, is an
Avatara with mere 12 attributes of Paramaatman.
Whereas, Nandalala, worshipped by Shri Surdasa is an Avatara with all
the 16 attributes”. Shri Tulasidasa
instantly fell at his feet and said gleefully, “Oh! I am indebted to you. All these days, I was regarding Rama only as
a child, son of Dasharatha and worshipping Him.
I have known, by your grace, that He is an Avatara of Paramaatman and an
Avatara with twelve attributes. He is so
great! I am truly grateful to you”. He was overwhelmed and in tears of joy. The words about Shri Krishna never entered
his ears.
A
Mahatma, great devotee of Shri Krishna, once saw a cowherd boy in Brindavan and
asked, “What do you do?” He, also a Shri
Krishna Devotee, said, “I do Gopala’s work.”
The Mahatma said, “I am Ananya devotee of Shri Krishna. Who are you?”
The cowherd boy did not understand.
Yet he retorted, “I am Phananya devotee”. “What do you mean by Phananya Bhakti?” the
Mahatma asked. “What do you mean by
Ananya Bhakti?” the boy asked. “Surya,
Ganesha, Brahma, Rudra, Shakti, I do not accept any of these. I am devoted only to Shri Krishna, none
else. This is Ananya Bhakti”, the
Mahatma replied. “Maharajji, I do not
know any of these. I know only Gopala. This is Phananya Bhakti” said the cowherd
boy.
A
Gyaani was discussing Jeevatma, Paramaatman, Brahma etc. with a couple of his
devotees. “Oh! What a pity!
What will happen to the one who does not know Brahman? He will be doomed” he said. Two Gopi women came there to fetch
water. They heard these words. One of them asked the other. Friend!
Who is this Brahma? “How do I
know? May be, he is a relative of
Nandalala. We are uneducated and do not
know these things. We know only
Nandalala”, the other woman replied.
The
surrendered person is not concerned with Aatman, Jeevatma, Tattva,
Introspection, Dhyana, Saguna, Nirguna, Brahma etc. He is neither concerned about self. He does not hold any opinion of self. ‘I am a male’; ‘I am a Brahman’; ‘I am unwell’; ‘I am poor’;
‘My mind is restless’; and other
similar opinions find no room in his mind.
You may be in Badrinath, right in front of the Deity, prostrating. You may have reached the temple taking pains
climbing the Himalayas. There, while
worshipping Badrinath, if you feel and enjoy cool breeze of the Himalaya, your Namaskara and surrender is merely at
physical level. Surrender Bhavana is
absent.
A
lady of loose character was rushing towards her man. Her mind was filled with lust and thoughts on
him. The path was narrow and a Moulvi
was performing Namaaj there. Her feet
touched him. He was annoyed. He waited till she returned and burst out in
anger as soon as he saw her. ‘What a
woman? Are you blind? Don’t you have brains? Didn’t you see I am performing my
Namaaj? I am reciting holy Quran. You stepped on me with your shoes and spoiled
my Divine effort”. “I am a prostitute,
unaware of things on my way to meet my man.
But, you are a holy man, involved in meditation on the Divine. You were reading the Quran. Then, how did you know that it was a foot, a
foot with shoe, a foot of a woman, that touched you”, asked the woman. There is an opinion commonly expressed. ‘He is such a great devotee. Why did he get this problem? Why was he punished with this horrible
disease? Why is he suffering from
poverty?’ The others may see and know
these. But, Surrendered is unaware of
these and even the status of self.
Surrender does not chase any desires.
Surrender has no tag of any expectation.
Aham tvaa sarva paapebhyo Mokshayishyaami
maa shuchah: ‘I
shall cleanse you of all sins, do not worry.
Arjuna had said that he will acquire sin by fighting this war. He had doubted if the war was a right
action. A surrendered slave is not responsible
for the action of the boss. He does not
acquire any sin through actions performed for the boss, on his command. ‘Relinquish all your obligations, surrender
unto Me. I shall relieve you of all your
acquired sins. Do not worry’. These are Mantra-like words.
-\-
इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योsभ्यसूयति ॥ ६७ ॥
This is never to be spoken by thee to one
who is devoid of austerities or devotion, nor to one who does not render
service, nor to one who cavils at Me.
(XVIII - 67)
The
Gita concludes with the previous shlokam (66).
Our Hindu texts have a tradition of including ‘Phala stuthi’ in the
end. Phala stuthi describes the methods
in which the text is to be read and the fruits of studying the text. The shlokams from 67 to 72 can be called
Phala stuthi of the Gita. After all
talks of deep philosophy, to say that one will beget a child, or get a lot of
wealth or name and fame and positions if he reads the Gita, would have been
absurd. These can not be the ‘fruits’ of
studying the Gita. What does Shri
Krishna say about the way the Gita is to be read, discussed and the effects of
studying it.
First,
Shri Krishna lists the persons with whom the Gita should not be discussed. This is true not only for the Gita, but any
subject. ‘Do not talk to one ‘not
willing to listen’ or disinterested. In
my childhood, I used to be introduced to the guests as a good singer. They would then ask me to sing a song. I would agree and start singing one. Even before I am into the first stanza of the
song, they would resume talking. I used
to stop singing. It would be minutes
before they notice, I have stopped singing.
Never talk to one who is not willing to listen.
One
of my friends is an officer in the education department of Chennai Municipal Corporation. He once asked me to address the teachers of
Corporation schools. They had assembled
in a hall. There was a loud noise in the
hall as all the teachers were chatting, unconcerned about our presence on the dais. The officer stood up, introduced me and
invited me to talk. He was probably used
to speaking to an inattentive audience.
I rose to speak, stood silently scanning my eyes through the
audience. They were unaware, as if in an
intoxicated state, that they were talking and I was waiting for them to stop
talking and turn to me. It took them a
whole twenty minutes to note my presence and turn silent. I started my speech only after the audience
became turned to absolute silence.
Silence
does not necessarily mean attention and willingness to listen. I have noticed this in many private
schools. In the teachers conference
room, there would be absolute silence, if and so long as the Correspondent or
the owner of the school is present there.
Real nature of the teachers is exposed in his absence. Willingness to listen is exposed through the
eyes. The speaker should look at the
eyes of the listener while speaking. He
can read their interest or disinterest.
‘Never talk to an unwilling listener’.
If this is applicable to ordinary subjects, then Gita surely should
never be told to an unwilling listener.
The
Gita should not be spoken to one with defective or fault-finding attitude. The back-benchers in schools are usually the
last in performers’ list as well. Their
defective attitude is the cause. The
back-benchers, instead of focussing on the subject being taught, notice defects
in teacher’s dress, pronunciation, or some habit and mock and heckle. They keep counting teacher’s mistakes, or tag
nick-names to them. The back-benchers
share their observations and mutually spoil each other. How can they ever develop interest in the
subjects and learn? How can he ever
grasp the subject? If this applied for
ordinary secular subjects, then Gita?
Yes. Shri Krishna says, ‘Never
ever speak Gita to one with defective attitude’.
‘Do
not speak Gita to one who is not devoted’.
There is one person returned from Himalaya trekking or Antarctica
expedition. He starts narrating his
inspiring experiences. The listeners can
not focus for more than a few minutes.
They are disinterested. One of
them asks if he has some interesting photographs. There is no devotion in their minds for the
subject. They are merely interested in a
‘time-pass’ activity. Bhakti or devotion
is to reach beyond the superficial and plunge deep into a subject. Devotion is the potency to grasp subtler
aspects. If a subject is listened to
with devotion.
‘Do
not explain the Gita to one without Tapas’.
Tapas is forbearance. We should
not talk great ideas with someone who can not tolerate divergent ideas, one who
can not tolerate fame, repute and appreciation.
During the Ayodhya temple agitation, we met many prominent personalities
and explained the background and history of the agitation. We met the editor-in-chief of a popular weekly
and introduced ourselves and mentioned the purpose of our visit. He lost his patience, did not even ask us to
sit and retorted, “Yes, I know. RSS, that
communal fanatics, violent group!” How
do we talk further with him? We also met
an actor, . He interrupted before we
finished and said, “Is violence not wrong?
They have their religion and you have yours. This is going to result in heavy violence.” “Do you loathe violence?” I asked. “No doubt about that. I hate violence and oppose it vehemently.” “Your films do not convince me”, I said. He turned furious and asked us to get out. You may not agree to other opinions. Don’t you have patience even to listen to
opinions? No use ever talking with such
an impatient person.
Similarly,
never talk with one who can not tolerate fame or repute of others. Gita can not be talked about without talking
about Shri Krishna. What is the use
talking to someone who can not tolerate this?
There was a scene in the Ramayana, telecast recently on television. Vibheeshana, talking to Ravana says ‘Shri’ Rama while talking about
Rama. “Do not say Shri. Address him as mere Rama”, shouted Ravana. He could not tolerate a simple respectful
adjective for Rama. How does one talk
with such a person? This can also be interpreted
in another way. ‘Do not talk Gita with
someone who does not wish to elevate self and involve in disciplines (Tapas)
towards that purpose.’ Tapas is an
effort to purify one’s actions, thoughts and Bhavana and thereby elevate
self. Gita explained to such a person is
of no use, in fact, may be understood in wrong sense.
-\-
य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति ।
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशयः ॥ ६८ ॥
He who with supreme devotion to Me will
teach this deeply profound philosophy to MY devotees, shall doubtless come to
Me alone.
(XVIII – 68)
To
facilitate a comfortable travel, to make arrangements those will comfort a
journey, is considered a virtuous action, a Punya. Plant saplings and grow trees on the
roadside, dig wells and other sources for water, organize feeding centres,
resting halls, etc. have been the activities always regarded as ‘satkarma’ by
kings and rich traders. We can find
‘stone platforms’ erected long ago, for the traveller on foot, to place his
load and rest a little while. If
activities aiming to comfort the traveller in his worldly journey, then the
activities which facilitate the travel towards the Paramaatman?.. The Gita is facilitates that journey and
makes it easy. ‘He reaches Me, who
spreads the words of the Gita among My devotees, with Shraddha’, says Shri
Krishna.
Where
do we have Shraddha? Only on those
ideas, we execute or follow in our daily lives.
Memorizing the Gita and spewing parrot like or propagating rehearsed
speeches like a CD player or a tape-recorder is not an act of Shraddha. ‘The Veda Mantras and the Gita memorized by one
who does not have Shraddha, is like a diamond ring in the fingers of a dead
body’, says Swami Vivekananda. Essence
of the whole Gita can be grasped if one holds on to a single idea expressed in
the Gita and follow that rigorously and consistently with firmness and
Shraddha. Memorizing the Gita is one
thing. Understanding by a scholar of
Samskrita language is another. Digesting
the essence of the Gita and realizing its subtle tenor is entirely different. That is why Shri Krishna calls the Gita ‘Deepest
Secret’.
We
show off all our petty possessions like dress, jewels, vehicle and house and
try to raise our own value. Most of us
collect photographs of petty occasions in our lives and our own photographs in
the company of prominent personalities and show these to anyone who crosses us. Pains, troubles and losses experienced by
self are shared in detail with all and sundry.
These are all desires of Rajasa and Tamasa dominant persons. The desire to share with others, that which
was beneficial to self, with a hope that it will benefit them too, is a
Sattvika or noble desire. If one reads a
good book or views a good cinema, he naturally desires to share his experience
with others. That is a benevolent
desire. That too, if it is not just
worldly experience, but something that we know would elevate and nourish
Sattvika attributes, efforts to share that with others is Sattvika or an
enlightened desire. The one spreading
words of the Gita has similar desire in his mind.
-\-
न च तस्मान्मनुष्येषु कश्चिन्मे प्रियकृत्तमः ।
भविता न च मे तस्मादन्यः प्रियतरो भुवि ॥ ६९ ॥
Nor among men is there anyone who does
dearer service to Me, nor shall there be another on earth dearer to Me, than
he.
(XVIII – 69)
What
are the ways in which Gita can be spread among the devotees? Help them memorise, publish booklets on the
Gita, arrange lecture programmes on the Gita, organize competitions based on
the Gita, etc. are the many ways in which Gita can be introduced to the
devotees. These works should be taken up
without a feeling that ‘I am propagating the Gita’. Shraddha and only Shraddha should be the
basis for the work. Just like milk
overflows from a vessel full of milk, just like smell spreads to other rooms
from a room filled with it, the Gita should fill up the Manas and spill over to
others. Others will drink and enjoy the
Nectar called Gita, flowing out from such a person filled with the ideas of the
Gita.
-\-
अध्येष्यते च य इमं धर्म्यं संवादमावयोः ।
ज्ञानयज्ञेन तेनाहमिष्टः स्यामिति मे मतिः ॥ ७० ॥
And he who will study this sacred
dialogue of ours, by him shall I have been worshipped by the Yagnya of
knowledge; such is My conviction.
(XVIII – 70)
When
does a conversation between two transform into a ‘Samvaada’? The listener’s thirst stimulates the speaker
to come out with deeper ideas. Arjuna
and Shri Krishna knew each other long before Kurukshetra war. They were cousins and close friends. As recalled by Arjuna himself, they had spent
hours and days together, over food, in travel, in games and on bed. But, they never had such a Samvada between
them. Neither Arjuna had ever asked such
questions, nor Shri Krishna come up with so deep philosophical answers. After the war, many years after Yudhishtira
had been crowned as King, they were all relaxing in the palace. Arjuna asked Shri Krishna to repeat the Gita
for all the brothers. Shri Krishna
replied, “The battle-field environment was a unique one. I spoke the Gita in that environment. In fact, I won’t say I spoke the Gita. It was revealed through me. I won’t be able to tell you Gita, even if I
wanted to”.
A
storm had gathered in the mind of Arjuna.
He was disturbed by a dilemma on what should he do. This resulted in confusion and delusion in
him. His senses had dried up, his body
weakened, intellect shrouded and his life itself had lost its purpose. Man usually tends to drown in depression or
commit suicide in such a situation.
Rarely does an intense thirst to know, grows in him. Arjuna approaches his friend for assistance
in such a situation. He surrendered to
his friend and pleaded with him to guide him.
He became his disciple (II - 7).
The more intense the thirst in listener, the more powerful is the
potency in the guide to quench his thirst.
‘This is just like more milk secretes in the mother cow with more and
more pushes the calf gives on her udder,’ says Shri Ramsukhdas of
Gitapress. Amazingly sharp were the
questions of Arjuna and dazzling were Shri Krishna’s explanations! This is not an ordinary conversation. It is an incredible one. This is a revelation of Vedik truths,
Upanishadik ideas from the Divine lips of the Paramaatman. It is Bhavana of the Paramaatma, expressed in
words. The shastras have restrictions on
everyone learning the Vedas. But the
Gita can be read, heard and studied by persons of any varna, any caste and
women too. Gita is verily Dharma
personified.
Adhyeshyate
is to study. The more one reads and
studies the Gita, the more he understands it.
The more he understands, the more intense is his desire to study further
and he begins to grasp the deeper and subtler meanings. The ideas in the Gita begin to reflect in his
day to day activities and habits. After
a stage, he verily becomes Gita personified.
Whenever one sees him, he is automatically reminded of the Gita. Study of the Gita in such a manner is called
Gyaana Yagya by Shri Krishna. There are
two types of Yagya performed. One is
Dravya Yagya, yagya by offering materials into the fire. The other is Gyaana Yagya, roasting Agyaana
or ignorance and attaining Gyaana.
Gyaana is not obtained from without.
It is our essential Nature, as we are quintessence of the Paramaatman
who is Sarvagya (Omniscient or knower of everything). Agyaana surrounds and shrouds Gyaana. The sparkling Gyaana reveals itself once
Agyaana is eliminated. The study of Gita
eliminates Agyaana. The first listener,
Arjuna also endorses this. ‘My delusion
is lost. I have attained clarity’, says
he.
-\-
श्रद्धावाननसूयश्च शृणुयादपि यो नरः ।
सोsपि मुक्तः शुभांल्लोकान्प्राप्नुयात्पुण्य कर्मणाम् ॥ ७१ ॥
And even that man who hears this, full of
Shraddha and free from malice, he too, liberated, shall attain to the happy
worlds of those righteous deeds.
(XVIII – 71)
Not
merely the one who spreads the Gita and studies the Gita, but also the one who
listens to the Gita with Shraddha will be emancipated. How should we listen? Shraddha while listening and Shraddha on the
subject being listened to. We should
listen like Dhruva did. Five years old
Dhruva tried to sit on his father’s lap.
His step-mother pushed him down and said, “You are not eligible to sit
on his lap as you are not born in to me.
Go to the forests, sit in meditation on Shri Narayana, get his Darshan
and seek a boon from him to be reborn in my womb. Then only, you can ascend to your father’s
lap”. The words came from his
step-mother, who was rude and harsh on him.
Five years old Dhruva was not concerned about the harshness and unkind
words. He listened to the word with
total Shraddha. He had complete Shraddha
in her words. He went to the forests and
meditated and had Darshan of Shri Narayana.
Darshana was possible only due to Shraddha in him.
Any
word can be listened in three ways, with the intellectual ears, with the egoist
ears and with Shraddha. One who knows
Samskrita, knows the Gita word by word, has read many commentaries on the Gita,
listens merely to know what this new speaker says. He is listening with intellectual ears. He analyses spoken words, compares with what
he already knows while listening. One
who feels ‘I know the Gita thoroughly.
What new can this fellow offer?’ listens with an egoistic ear. He measures the speaker more than his
words. One who enjoys listening every
time he listens, one who plunges into the Gita unconcerned about who the
speaker is, one who regards it as a ‘Fortune’ to listen once more to the words
of Shri Krishna, listens with ears of Shraddha.
Shri
Chaitanya Mahaprabhu used to talk on Gita.
His disciples and others assembled and listened to the discourse. One of them used to be seated unmoved and
lost, shedding tears. The disciples used
to mock at his show of understanding.
They were learned but could not grasp Chaitanya Mahaprabhu’s words. This person is an unlettered and lay man, but
poses to understand the discourse. One
of the disciples complained to Chaitanya Mahaprabhu. “This fellow can not even read the text properly. He does not know the language well. But, he sheds tears and acts in front of you,
as if he understands every spoken word.
Chaitanya Mahaprabhu patted him on his back and asked, “You come here
daily to hear my discourse on the Gita. Do
you understand?” “No, Prabhu. I do not understand anything”, replied the
devotee. “Then, why do you shed tears?”
asked Prabhu. “When I listen to the
words, ‘Arjuna Uvaacha’ I know Arjuna is asking Shri Krishna a question. I see Arjuna talking to Shri Krishna. Then, when you say, ‘Shri Bhagawan Uvacha’, I
see within my closed eyes Shri Krishna replying. I see both of them talking to each
other. I do not understand anything from
you explanation of Arjuna’s question and Shri Krishna’s answer. In fact, your words do not enter my
ears. I just get immersed in the Darshan
of the duo conversing. I do not have any
control over tears flowing off my eyes”, replied the innocent and faithful
devotee. Shri Chaitanya Mahaprabhu was
overwhelmed by the deep Shraddha in him and affectionately hugged him.
-\-
कच्चिदेतच्छृतं पार्थ त्वयैकाग्रेण चेतसा ।
कच्चिदज्ञानसम्मोहः प्रनष्टस्ते धनञ्जय ॥ ७२ ॥
Has this been heard by thee, Oh
Parttha! with an attentive mind? Has the delusion of thy ignorance been
destroyed, Oh Dhananjaya?
(XVIII – 72)
Shri
Krishna had declared in the previous shlokam that the one who listens to the
Gita with devotion and faith (Shraddha), will surely reach Divine worlds. Immediately, he seeks to know whether Arjuna
had heard the Gita properly. “Did you
hear with attention and focussed mind.
Has your delusion been eliminated?” The grand conversation between two friends
ends with this affectionate enquiry by Shri Krishna. Arjuna’s answer to this query is the next
shlokam.
-\-
अर्जुन उवाच -
नष्टोमोहः स्मृतिर्लब्धा त्वत्प्रसादान्मयाच्युत ।
स्थितोsस्मि गतसन्देहः करिष्ये वचनं तव ॥ ७३ ॥
Arjuna said: Destroyed is my delusion, and I have gained
my memory through Thy grace, Oh Achyutha!.
I am firm; my doubts are gone. I
will do Thy word.
(XVIII – 73)
Arjuna
is here describing the effects of listening to the Gita on himself.
“My
body is trembling. My hands are weakened.
I am unable to hold my Gandeeva
firmly. I am unstable, unable to stand
firmly”, Arjuna had said in the first chapter.
Now, after listening to the Gita fro Shri Krishna, he says,
‘Sthitoasmi’. ‘I am firm and stable.’
“My
mind is clouded with so many confusions.
I see ominous signs of evil and misfortune. Hey Krishna!
I am confused. I do not have
anyone but you. Please guide me”, Arjuna
had pleaded with tears. Now, he says,
“Nashto Mohah”. ‘My delusion is
gone. My confusions have vanished’.
“Is
it proper to kill the teachers and other worshipful men? Is it proper to enjoy the pleasures and
comforts of a king on the blood of relatives?
When so many are killed, families and communities will be destroyed and the
practices being carried on in families and communities since generations will
be lost. With the next generation
terminated, rituals for the dead will stop and the forefathers will fall down
in hell. What I seek to do is
sinful”. Arjuna had raised so many such
doubts and had said, “I do not understand what is good for me”. ‘Begging for food and carrying on life would
be far better than winning the land after killing the relatives and drinking
their blood’, whined Arjuna then. He now
says, ‘Gata Sandehah! Smritir Labdhaa!’. ‘My doubts are all gone. My awareness, my consciousness is returned’,
says Arjuna after listening to the Gita.
Look
at this unique pair of Guru and Shishya.
Shri Krishna says, ‘You are my beloved and hence I told you all
these. Now, you may act in the manner
you please’. And Arjuna replies, ‘My
moha is destroyed. I will act as you
direct’.
-\-
सञ्जय उवाच -
इत्यहं वासुदेवस्य पार्थस्य च महात्मनः ।
संवादमिममश्रौषमद्भुतं रोमहर्षणम् ॥ ७४ ॥
Sanjaya said: Thus have I heard this wonderful dialogue
between Vasudeva and the noble – soul Parttha, causing my hair to stand on the
end.
(XVIII – 74)
The
concluding shlokams in the Gita have been talked by Sanjaya. Sanjaya calls Shri Krishna and Arjuna as
Mahatma (Noble Soul). He is again and
again indicating that he is with the Pandavas.
Arjuna is a Mahatma. There is no
doubt about that. Shri Krishna takes his
command and drives his chariot. Shri
Krishna listens to his questions and answers those. Shri Krishna accedes to his request and shows
him the Cosmic Form. Arjuna, no doubt,
is noble hearted. Sanjaya, who heard
this sacred conversation directly from the lips of Shri Krishna, is also noble
hearted. He says, ‘this conversation
thrills me’. Sanjaya is great. He is inspired on listening to the Gita. He sheds tears on remembering this great
conversation. The same conversation did
not move or melt the hearts of Dhritarashtra.
That is due to his swabhava.
-\-
व्यासप्रसादाच्छृतवानेतद्गुह्यमहं परम् ।
योगं योगेश्वरात्कृष्णात्साक्षात्कथयतः स्वयम् ॥ ७५ ॥
Through the grace of Vyasa have I heard
this supreme and most profound Yog, direct from Shri Krishna, the Master of
Yog. Himself declaring it.
(XVIII – 75)
Sanjaya
remembers Shri Veda Vyasa with gratitude for having offered this great
opportunity. Sanjaya was offered Divine
sight by Shri Veda Vyasa. None else
positioned on the battlefield could listen to this great conversation. Sanjaya was the only one apart from Arjuna to
have heard Shri Krishna speak. Sanjaya
was on the battle field on the first ten days of the battle. Bheeshma fell on the tenth day and was laid
on the bed of arrows. Sanjaya returned
to Hastinapur after that, fully convinced that Pandavas will win the war. The blind king Dhritarashtra asked Sanjaya,
on his return to Hastinapur to narrate the events in Kurukshetra. Sanjaya responds to the king by narrating the
Gita conversation between Shri Krishna and Arjuna. The Gita as we read is the Gita as narrated
by Sanjaya to Dhritarashtra. That is why
he say, “I heard this by the graceful blessing of Shri Veda Vyasa. “I heard it straight from the mouth of Shri
Krishna” says an excited Sanjaya. “This
was supreme and most profound” exclaims Sanjaya. He is excited in Joy. He is overwhelmed with sense of
gratitude. In fact, Sanjaya feels he is
not qualified to listen to this great conversation. “Just like water flowing for the crop also
nourishes the weed, I was fortunate to hear this Divine conversation”, says
Sanjaya. Divine Grace is sure to reach a
noble soul, even if he is among the worst sinners, even if he is an ordinary
person (Sanjaya was a mere chariot driver of Dhritarashtra).
-\-
राजन्संस्मृत्य संस्मृत्य संवादमिममद्भुतम् ।
केशवार्जुनयोः पुण्यं हृष्यामि च मुहुर्मुहुः ॥ ७६ ॥
तच्च संस्मृत्य संस्मृत्य रूपं अत्यद्भुतं हरेः ।
विस्मयो मे महान् राजन् हृष्यामि च पुनः पुनः ॥ ७७ ॥
Oh
King! As I remember again and again this
wonderful and holy dialogue between Keshava and Arjuna, I rejoice again and
again.
And
as I remember again and again that most wonderful Form of Hari, great is my
wonder, Oh King; and I rejoice again and
again.
(XVIII – 76, 77)
Sanjaya
is, verily, dancing in wild Joy. He
again and again remembers the dialogue between Keshava and Arjuna and is
mesmerized. He repeatedly recalls the
Cosmic vision that he saw and is exhilarated.
His ecstatic state, pitiably, could not be seen or perceived by
Dhritarashtra, blind externally as well as internally. He was blind without the physical eyes, no
doubt. He inner self was also blinded by
Moha. His manas was so hardened that it
could not be enthused and his Buddhi was so darkened that it could perceive Joy
around him. On the other hand, he must
have been irritated by Sanjaya’s expression of Joy. “Oh Sanjaya!
Remember that you are my servant.
Remember that you get your livelihood from me. Tell me.
Tell me clearly about prospects of victory for Duryodhana.” He must have shouted at Sanjaya. On hearing this, Sanjaya, plunged in Joy,
forgetting that he was a mere servant of Dhritarashtra, makes a Grand
declaration. That becomes the concluding
shloka of the Gita. This sprang out from
depths of his manas. ‘Dhritarashtra’s
sons will be vanquished and killed.
Sanjaya did not say so in direct words.
He expresses the same in more powerful words.
-\-
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्धृवा नीतिर्मतिर्मम ॥ ७८ ॥
Wherever is Shri Krishna, the Master of
Yog, wherever is Parttha, the wielder of the bow, there are prosperity,
victory, expansion, and sound, judicious policy: Such is my conviction.
(XVIII – 78)
Wherever
is Shri Krishna, the Master of Yog, wherever is Parttha, the wielder of the bow...
Both thought as well as action are needed.
An ideology is necessary. An army
of dedicated and able soldiers, who will give shape to the ideology is also
necessary. Imagination of a poet is
needed and also the hands of an artiste to infuse life into the
imagination. A goal is essential and a vigorous
youth to achieve the goal is also essential.
When and wherever the two unite, there surely is Success, Greatness,
Fame, Justice, Wealth and all. Sanjaya
does not take the two names, Krishna and Arjuna separately, but uses the term
‘Keshavarjuna’ combining the two names into one. The two should not stand apart but should
merge as one, should become ‘Advaita’.
What is the use of a huge army that is not guided by Dharma? Ideology without action, Knowledge without
Energy is unworthy. Anyone who dedicates
self to Dharma, any society which lives for Dharma and any country which
enthrones Dharma and takes commands from Dharma, success is definite for that
individual, society and that country.
Wherever such an Advaitik union is achieved, there lives firm
justice. There and there only remains
Repute, Wealth and welfare of all.
Action
without thought, efforts without a goal, life without an ideology, Arjuna
without Shri Krishna... such a state is beastly. That may appear to be succeeding. There may be short term successes. Success and Elevation are only when the two
are inseparably united.
Brihadaranyaka
Upanishad says ‘When the weak unites with Dharma, he become strong and
successful’. “I will be on one side,
without my Chakra or any other weapon.
My huge army will be on the other side.
You may choose either.” Shri
Krishna had told Duryodhana and Arjuna when they approached Him for assistance. Duryodhana chose the army without Shri
Krishna. Arjuna chose unarmed Shri
Krishna. Duryodhana would have probably
laughed at Arjuna at his foolish choice.
He did not know that on the side of Dharma, a small army turns into a
huge one.
Time
has come to put an end to dastardly efforts since last sixty years, to
eradicate Dharma and all ethics and values from Bharat. If only we take light from the Gita and we
stand firmly on the side of Dharma, economics of Bharat, status or honour of
Bharat in the world, the benevolent influence of Bharat on world, and honesty
and justice in all fields will grow.
Bharat will once again blossom into a Ramarajya, Dharmarajya,
Hindurashtra and guide the whole world.
-\-
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्म विद्यायां योगशास्त्रे श्री कृष्णार्जुन संवादे 'मोक्षसन्न्यास योगो’ नाम अष्टादशोsध्यायः ॥
Thus concludes ‘Moksha
Sannyaasa Yog’, the eighteenth 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 \\\\\
gopal ratnamji. on my first sight itself the FAQs and ur reply seems very interesting . i have decided to read on daily basis. congrats for your new way of helping people to read gita.
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