Friday, June 30, 2006
GITA 108 DAYS - DAY 20
20. Act well; do not wish for results
The duty of an individual is to perform his actions well; but without 'wishing' for their results. An action performed with the wish of attaining favorable results will lead ultimately to disappointment.
A person can decide how an action should be done; but its result is not within his control. If we expect desirable results over things beyond our control, we will be affected by anxiety and disappointment. When the mind revels in expectations and wishful thinking, the action will not get the attention it requires to do it well and doubts will rise. This leads to incomplete actions and such actions will not bear results.
If we cut the ripened jackfruit after smearing our hands with oil, the jackfruit glue will not stick to our hands. Likewise, if we smear the oil of ‘knowledge’ and act in the world, we will not get attached to anything.
Reason to do an action must be ‘chitta suddhi’ (cleansing of mind) and not ‘vastu-siddhi’ (attaining material gain). All actions must be done with an attitude of surrender to the Lord and such an action is a ‘karma-yoga’. One should not carry out an action aiming at a particular result nor should one be disinterested in doing any work.
Nature and men who live in it are constituted by the three ‘gunas’ (characteristics) – sattvic (noble); rajasic (active); and tamasic (inactive, dull). In an individual, these qualities are present in various proportions at a given moment. When one of these qualities becomes predominant, that will be manifested in the person’s behavior. One should strive to achieve a level of nobility that transcends these three gunas. One can reach that state by realizing the Self where the notions of differences do not exist. At this stage, the person imbibes the essence of ‘karma-yoga’.
The duty of an individual is to perform his actions well; but without 'wishing' for their results. An action performed with the wish of attaining favorable results will lead ultimately to disappointment.
A person can decide how an action should be done; but its result is not within his control. If we expect desirable results over things beyond our control, we will be affected by anxiety and disappointment. When the mind revels in expectations and wishful thinking, the action will not get the attention it requires to do it well and doubts will rise. This leads to incomplete actions and such actions will not bear results.
If we cut the ripened jackfruit after smearing our hands with oil, the jackfruit glue will not stick to our hands. Likewise, if we smear the oil of ‘knowledge’ and act in the world, we will not get attached to anything.
Reason to do an action must be ‘chitta suddhi’ (cleansing of mind) and not ‘vastu-siddhi’ (attaining material gain). All actions must be done with an attitude of surrender to the Lord and such an action is a ‘karma-yoga’. One should not carry out an action aiming at a particular result nor should one be disinterested in doing any work.
Nature and men who live in it are constituted by the three ‘gunas’ (characteristics) – sattvic (noble); rajasic (active); and tamasic (inactive, dull). In an individual, these qualities are present in various proportions at a given moment. When one of these qualities becomes predominant, that will be manifested in the person’s behavior. One should strive to achieve a level of nobility that transcends these three gunas. One can reach that state by realizing the Self where the notions of differences do not exist. At this stage, the person imbibes the essence of ‘karma-yoga’.
GITA 108 DAYS - DAY 19
19. Lust leads to death
When the mind is deluded by desires and when it is longing for materialistic happiness, man falls in the grip of lust and ultimately it leads to his death. When desires preside over our mind, the intellect cannot be steadfast in its function. Some people foolishly believe that heaven is where all the desires get fulfilled. Those who borrow money to live lavishly with pomp and show fall in this category. They will borrow money from all the possible avenues, but at the end commit suicide as they are unable to repay the loans. People of Kerala are being succumbed to such a life style lately.
We have to pursue our duties without attachment to anyone or anything. When we can do this properly, we will enjoy the heavenly bliss. When we avoid doing our duties, that will result in conflicts. So it is proper to face and complete our duties with detachment. Pairs of opposites such as win/defeat, loss/gain or pleasure/pain must not be the basis of our karmas (actions). If we get involved in karmas with the attitude of being an instrument of action, we will not be anxious about their results.
When the mind is deluded by desires and when it is longing for materialistic happiness, man falls in the grip of lust and ultimately it leads to his death. When desires preside over our mind, the intellect cannot be steadfast in its function. Some people foolishly believe that heaven is where all the desires get fulfilled. Those who borrow money to live lavishly with pomp and show fall in this category. They will borrow money from all the possible avenues, but at the end commit suicide as they are unable to repay the loans. People of Kerala are being succumbed to such a life style lately.
We have to pursue our duties without attachment to anyone or anything. When we can do this properly, we will enjoy the heavenly bliss. When we avoid doing our duties, that will result in conflicts. So it is proper to face and complete our duties with detachment. Pairs of opposites such as win/defeat, loss/gain or pleasure/pain must not be the basis of our karmas (actions). If we get involved in karmas with the attitude of being an instrument of action, we will not be anxious about their results.
Wednesday, June 28, 2006
GITA 108 DAYS - DAY 18
18. Withdrawing from self-inquiry is a fall
Self-inquiry into the Truth is everyone’s duty and withdrawing from it is a fall. World will laugh at people who run away from their duty.
Karma (action) is to know ourselves (self-enquiry) and it is like a white cloth where the stains can be seen vividly. If the inquiry is truthful, one doesn’t have to give up anything. The notion that one needs to give up all relations and activities in this world to gain true knowledge is false. None of your Karmas are relevant for you in knowing sasthras (scriptural knowledge). What you have done or haven’t done also is irrelevant. You cannot stop anyone from pursuing this inquiry as it is everybody’s right to do so. But we do not have the right to judge anyone.
Adi Sankaracharya says: let a person be a yogi (spiritualist) or a bhogi (materialist) or let him be a person living with a family and other relations or living alone, he will enjoy bliss only if he is interested in pursuing the inquiry in to knowing the absolute Truth. But the contemplation in seeking the ultimate Truth must not be related to achieving some desirable results such as getting married, getting a job or getting cured from a disease, etc. If we inquire in that fashion, we will not reach anywhere near the goal. If one seeks experiences while carrying the baggage of desires, perfection will not be attained as the desires will persist and no experience will be gained. One should be able to see this independently, standing apart from oneself.
Lord Krishna warns Arjuna that if he runs away from his duties, the world will call him a coward. Certain people are afraid of coming into the world of spirituality-they are afraid that they may become ‘better’. It is the fear to give up those 'bad things' in life that are currently giving us physical pleasures that we crave for.
Don’t think that we will all ‘become better’ by learning the Bhagavad-Gita. We are all basically good even without learning Gita. We are all different and capable of thinking, but by listening, seeing or thinking, no one will get spiritual awareness. One cannot define spirituality, but Gita is a scientific scripture that elevates us transcending the realms of the mind. A finger that points to a sandal wood tree is not the tree itself. Like wise, a scripture is only a sign post.
Self-inquiry into the Truth is everyone’s duty and withdrawing from it is a fall. World will laugh at people who run away from their duty.
Karma (action) is to know ourselves (self-enquiry) and it is like a white cloth where the stains can be seen vividly. If the inquiry is truthful, one doesn’t have to give up anything. The notion that one needs to give up all relations and activities in this world to gain true knowledge is false. None of your Karmas are relevant for you in knowing sasthras (scriptural knowledge). What you have done or haven’t done also is irrelevant. You cannot stop anyone from pursuing this inquiry as it is everybody’s right to do so. But we do not have the right to judge anyone.
Adi Sankaracharya says: let a person be a yogi (spiritualist) or a bhogi (materialist) or let him be a person living with a family and other relations or living alone, he will enjoy bliss only if he is interested in pursuing the inquiry in to knowing the absolute Truth. But the contemplation in seeking the ultimate Truth must not be related to achieving some desirable results such as getting married, getting a job or getting cured from a disease, etc. If we inquire in that fashion, we will not reach anywhere near the goal. If one seeks experiences while carrying the baggage of desires, perfection will not be attained as the desires will persist and no experience will be gained. One should be able to see this independently, standing apart from oneself.
Lord Krishna warns Arjuna that if he runs away from his duties, the world will call him a coward. Certain people are afraid of coming into the world of spirituality-they are afraid that they may become ‘better’. It is the fear to give up those 'bad things' in life that are currently giving us physical pleasures that we crave for.
Don’t think that we will all ‘become better’ by learning the Bhagavad-Gita. We are all basically good even without learning Gita. We are all different and capable of thinking, but by listening, seeing or thinking, no one will get spiritual awareness. One cannot define spirituality, but Gita is a scientific scripture that elevates us transcending the realms of the mind. A finger that points to a sandal wood tree is not the tree itself. Like wise, a scripture is only a sign post.
Tuesday, June 27, 2006
GITA 108 DAYS - DAY 17
17. Gita makes us talk to ourselves
Gita makes us capable of having a conversation within ourselves.
The human mind is to be imagined as Arjuna and the consciousness as the Lord Krishna. Consider the senses as Duryodhana. The Lord reminds that if we deviate from our duties (karmas) Duryodhana (senses) will defeat Arjuna’s body. The Lord is inviting Arjuna, the unsettled mind, to the realm of consciousness. If we succumb to Duryodhana’s influence, it will lead to adharma (unrighteousness) and end up in sins. Sin is basically a mis-understading. Misunderstanding is the feeling that you are in the right even while indulging in unrighteous acts. In this context, everyone has to fight the battle within.
In order to create communal harmony, no amounts of pretending or fancy dressing will help. Instead, if we learn the scriptures of all religions and find similarities in the various visions, communal harmony will prevail. Just by attending and enjoying a Christmas party at a Christian friend’s home, you will not create communal harmony!. Likewise, there is no use in sending your non-Hindu friends some special Onam dishes as a return gift. It is foolish to create communal harmony by dressing children as swamis, maulavies and priests and making them walk in the hot sun as a procession. Instead of these fancy dresses, if we try to study and understand Gita, Bible and Quaran, we will have real harmony amongst the people practicing these religions.
Gita makes us capable of having a conversation within ourselves.
The human mind is to be imagined as Arjuna and the consciousness as the Lord Krishna. Consider the senses as Duryodhana. The Lord reminds that if we deviate from our duties (karmas) Duryodhana (senses) will defeat Arjuna’s body. The Lord is inviting Arjuna, the unsettled mind, to the realm of consciousness. If we succumb to Duryodhana’s influence, it will lead to adharma (unrighteousness) and end up in sins. Sin is basically a mis-understading. Misunderstanding is the feeling that you are in the right even while indulging in unrighteous acts. In this context, everyone has to fight the battle within.
In order to create communal harmony, no amounts of pretending or fancy dressing will help. Instead, if we learn the scriptures of all religions and find similarities in the various visions, communal harmony will prevail. Just by attending and enjoying a Christmas party at a Christian friend’s home, you will not create communal harmony!. Likewise, there is no use in sending your non-Hindu friends some special Onam dishes as a return gift. It is foolish to create communal harmony by dressing children as swamis, maulavies and priests and making them walk in the hot sun as a procession. Instead of these fancy dresses, if we try to study and understand Gita, Bible and Quaran, we will have real harmony amongst the people practicing these religions.
Monday, June 26, 2006
GITA 108 DAYS - DAY 16
16. When thoughts cease, life begins
The self (Atman) cannot be known by sense organs and it is beyond any imagination. It cannot be swayed by emotions either. So our life becomes meaningful not by thinking, but by living our lives meaningfully. When all thoughts end, life begins.
Atman is the founding substratum and essence of the universe. This is not the ‘soul’ referred to in poems. You cannot injure Atman nor set it to fire. It cannot be dampened by water and it cannot be worn out thin by wind.
It exists everywhere and it is permanent. It is immovable and eternal. Even if one imagines that the Atman takes birth and dies everyday, the Lord reminds Arjuna that he has no right to lament. If one takes birth, death is inevitable! Likewise, if one dies, to take birth again is also an inevitable consequence. This problem is not something that can be ‘solved’ and so also, there is no reason to lament.
Sorrow is born out of ignorance and no one gets stronger by lamenting and it is tiresome to the body. If one is sorrowful, it will make the people around him miserable by affecting their thoughts and emotions and eventually draining their energy.
Imagine our body as a pot and the self (Atman), the air inside. For an observer, the air in the pot appears to be limited by the size and shape of the pot. Although the pot can be moved anywhere, the air inside or outside is not modified in any way. Even if the pot breaks, nothing happens to the air. Even the notion of ‘inside air’ getting dissolved in the ‘outside air’ is also a mere imagination. The pot is gone- that’s all there it is- and death is just like breaking the pot. Atman does not take birth, live, change, grow, decay or die. It is not subject to any modification at all.
The self (Atman) cannot be known by sense organs and it is beyond any imagination. It cannot be swayed by emotions either. So our life becomes meaningful not by thinking, but by living our lives meaningfully. When all thoughts end, life begins.
Atman is the founding substratum and essence of the universe. This is not the ‘soul’ referred to in poems. You cannot injure Atman nor set it to fire. It cannot be dampened by water and it cannot be worn out thin by wind.
It exists everywhere and it is permanent. It is immovable and eternal. Even if one imagines that the Atman takes birth and dies everyday, the Lord reminds Arjuna that he has no right to lament. If one takes birth, death is inevitable! Likewise, if one dies, to take birth again is also an inevitable consequence. This problem is not something that can be ‘solved’ and so also, there is no reason to lament.
Sorrow is born out of ignorance and no one gets stronger by lamenting and it is tiresome to the body. If one is sorrowful, it will make the people around him miserable by affecting their thoughts and emotions and eventually draining their energy.
Imagine our body as a pot and the self (Atman), the air inside. For an observer, the air in the pot appears to be limited by the size and shape of the pot. Although the pot can be moved anywhere, the air inside or outside is not modified in any way. Even if the pot breaks, nothing happens to the air. Even the notion of ‘inside air’ getting dissolved in the ‘outside air’ is also a mere imagination. The pot is gone- that’s all there it is- and death is just like breaking the pot. Atman does not take birth, live, change, grow, decay or die. It is not subject to any modification at all.
Sunday, June 25, 2006
GITA 108 DAYS - DAY 15
15. Death is like discarding old clothes and wearing the new.
The self (atman) has no birth or death and ultimate Truth cannot cease to exist after existing for a while. It has no birth or death and it is ever-present. It has no modifications such as growth or decay.
When a body is killed, the self is not killed with it. When the body is injured, the self is not injured. So what is death? In fact it is like wearing new clothes by discarding the old ones. Just as man disposes off his old worn out clothes to wear the news ones, the indweller of the body, the self (atman), discards the old body and accepts a new one.
If one knows that the Atman has no birth, death, decay or modifications; and it cannot be destroyed, can he ‘kill’ any one? Who would he kill? Those who do not know this becomes a ‘killer’ as the thought of ‘me and mine’ itself is murder. Viloence is the notion of ‘I’ ness and ‘my’ ness.
When we ‘count’ our friends, we are already counting our enemies as well. There are no friends or foes for those who have realized the Truth. Truth is the unlimited Brahman that is beyond time and space. When we get closer to the nature around us, we will get a better picture of our own true nature. “I am the nature and nature itself is God”.
It is more prudent to take care of plants and trees than to visit temples. Don’t use an axe on the God Narayana, who is right in front of you manifested as a tree.
In the Paulo Koylo’s story, a shephered started inquiring into his own nature and finally got evolved in to the nature itself. Likewise, we all must go back to our roots through meditation, reaching back to our mother’s womb, to our father, and to the mother earth. Thus we become integral part of this universe.
The self (atman) has no birth or death and ultimate Truth cannot cease to exist after existing for a while. It has no birth or death and it is ever-present. It has no modifications such as growth or decay.
When a body is killed, the self is not killed with it. When the body is injured, the self is not injured. So what is death? In fact it is like wearing new clothes by discarding the old ones. Just as man disposes off his old worn out clothes to wear the news ones, the indweller of the body, the self (atman), discards the old body and accepts a new one.
If one knows that the Atman has no birth, death, decay or modifications; and it cannot be destroyed, can he ‘kill’ any one? Who would he kill? Those who do not know this becomes a ‘killer’ as the thought of ‘me and mine’ itself is murder. Viloence is the notion of ‘I’ ness and ‘my’ ness.
When we ‘count’ our friends, we are already counting our enemies as well. There are no friends or foes for those who have realized the Truth. Truth is the unlimited Brahman that is beyond time and space. When we get closer to the nature around us, we will get a better picture of our own true nature. “I am the nature and nature itself is God”.
It is more prudent to take care of plants and trees than to visit temples. Don’t use an axe on the God Narayana, who is right in front of you manifested as a tree.
In the Paulo Koylo’s story, a shephered started inquiring into his own nature and finally got evolved in to the nature itself. Likewise, we all must go back to our roots through meditation, reaching back to our mother’s womb, to our father, and to the mother earth. Thus we become integral part of this universe.
Saturday, June 24, 2006
GITA 108 DAYS - DAY 14
14. Be a good host to your emotions
We should behave with equipoise when dealing with sense organs and subjects that are sensual. All the dualities such as hot-cold; happiness-sorrow and loss-gains, etc., come and go as they cannot be permanent. Don’t get identified with them; but be a good host to them.
We should be like mirrors. If a ‘miss universe’ or an ugly person comes in front of it, it will not capture any image for it to keep and enjoy later. It will reflect and show the true image well. Whatever stays stationary amidst actions, whatever is changeless in the world of change and whatever exists as a witness to all experiences, it is the true spirit, energy or chaithanya. He who realizes this ‘knows’ immortality.
Those who are swayed by the happiness and sorrow of the sensory perceptions do not deserve to know immortality. This doesn’t mean that one should be sorrowful when feeling happy! Recognize the happy state of the mind; but internalizing such emotions must come out of courageous choices, not from helplessness.
‘Unreal’ things cannot have a permanent existence and those which are ‘real’ cannot be destroyed ever. Gita declares that whatever is omnipresent in the universe is something that cannot be destroyed. God is not in any objects nor objects are in God; but everything is God.
When we realize that a bubble is not ‘really’ a bubble, rather it is water in a different form, the root ‘cause’ of the sea itself, the notion of ‘bubble-ness’ vanishes. When we see the bubble as ‘real’, there will be birth, death and sorrow. When a potter makes a pot, there is a pot in his mind as imagination, there is an evolution happening to the clay through his action and the resulting stuff has a name too - a pot. But these three are ‘unreal’; clay alone is ‘real’.
But the body changes and decays - the ‘boy’ dies to become a ‘youth’. The ‘young man’ dies to become ‘an old man’. If we act knowing the truth that the body decays, but not the spirit, it becomes a noble action (yagna). Without this knowledge, an action becomes a battle.
I cannot kill anyone; nor can I be killed by anyone. Actions by those who know this truth are done not by the limited individual in him, but by the universal energy. This is really non-violence in practice.
We should behave with equipoise when dealing with sense organs and subjects that are sensual. All the dualities such as hot-cold; happiness-sorrow and loss-gains, etc., come and go as they cannot be permanent. Don’t get identified with them; but be a good host to them.
We should be like mirrors. If a ‘miss universe’ or an ugly person comes in front of it, it will not capture any image for it to keep and enjoy later. It will reflect and show the true image well. Whatever stays stationary amidst actions, whatever is changeless in the world of change and whatever exists as a witness to all experiences, it is the true spirit, energy or chaithanya. He who realizes this ‘knows’ immortality.
Those who are swayed by the happiness and sorrow of the sensory perceptions do not deserve to know immortality. This doesn’t mean that one should be sorrowful when feeling happy! Recognize the happy state of the mind; but internalizing such emotions must come out of courageous choices, not from helplessness.
‘Unreal’ things cannot have a permanent existence and those which are ‘real’ cannot be destroyed ever. Gita declares that whatever is omnipresent in the universe is something that cannot be destroyed. God is not in any objects nor objects are in God; but everything is God.
When we realize that a bubble is not ‘really’ a bubble, rather it is water in a different form, the root ‘cause’ of the sea itself, the notion of ‘bubble-ness’ vanishes. When we see the bubble as ‘real’, there will be birth, death and sorrow. When a potter makes a pot, there is a pot in his mind as imagination, there is an evolution happening to the clay through his action and the resulting stuff has a name too - a pot. But these three are ‘unreal’; clay alone is ‘real’.
But the body changes and decays - the ‘boy’ dies to become a ‘youth’. The ‘young man’ dies to become ‘an old man’. If we act knowing the truth that the body decays, but not the spirit, it becomes a noble action (yagna). Without this knowledge, an action becomes a battle.
I cannot kill anyone; nor can I be killed by anyone. Actions by those who know this truth are done not by the limited individual in him, but by the universal energy. This is really non-violence in practice.
GITA 108 DAYS - DAY 13
13. Sorrow and knowledge cannot co-exist
Every one of us, like Arjuna, lament about things that are not worth worrying about; but we speak lofty ideas as if we are wise. Knowledge and sorrow do not belong together. Lord Krishna tells that wise people do not lament about the living or the dead.
Our selfishness and ignorance manifest as sorrow. The underlying cause for sorrow is either due to our freedom getting curtailed or when our desires don't get fulfilled. Death is the biggest sorrow.
The biggest ignorance is that man thinks he is permanent here. Interestingly, his 'knowledge' is also that I am permanent here. Do not think that me the body is permanent; but do understand that the energy (chaithanya) that is beyond the body has no decay or death.
Dead body is the physical entity that is shrouded by by the cloud of ignorance. Christ resurrects Lazar from the dead by awakening the true knowledge in him. Sorrows are caused by distress and desires and those who loose their power of discrimination will forgo their duties (swa-dharma). Even when one takes up swa-dhrama without the true knowledge, it will be with the desire for the fruits of action. Also, he will be assuming the 'doership'. Obviously, Arjuna uses the words 'I' and 'me' out of ignorance.
One should strive to be free from the shackles of relations and relationships. The land and wealth we amass here in thtemporaryare temperory but we will attain perpetual solace and happiness when we realize the 'permanent'.
Every one of us, like Arjuna, lament about things that are not worth worrying about; but we speak lofty ideas as if we are wise. Knowledge and sorrow do not belong together. Lord Krishna tells that wise people do not lament about the living or the dead.
Our selfishness and ignorance manifest as sorrow. The underlying cause for sorrow is either due to our freedom getting curtailed or when our desires don't get fulfilled. Death is the biggest sorrow.
The biggest ignorance is that man thinks he is permanent here. Interestingly, his 'knowledge' is also that I am permanent here. Do not think that me the body is permanent; but do understand that the energy (chaithanya) that is beyond the body has no decay or death.
Dead body is the physical entity that is shrouded by by the cloud of ignorance. Christ resurrects Lazar from the dead by awakening the true knowledge in him. Sorrows are caused by distress and desires and those who loose their power of discrimination will forgo their duties (swa-dharma). Even when one takes up swa-dhrama without the true knowledge, it will be with the desire for the fruits of action. Also, he will be assuming the 'doership'. Obviously, Arjuna uses the words 'I' and 'me' out of ignorance.
One should strive to be free from the shackles of relations and relationships. The land and wealth we amass here in thtemporaryare temperory but we will attain perpetual solace and happiness when we realize the 'permanent'.
Thursday, June 22, 2006
GITA 108 DAYS - DAY 12
12. Parents duty is Jambhava Dhrama
Our words must be inspirational; for which we should adopt Jambhava dharma. We must recognize the latent possibilities in others to remind and "wake" them up to achieve greatness.
Instead, many people are engaged in "Salya dharma"- Salya, the charioteer of Karna had been telling him discouraging words. Those words were capable of destroying all the possibilities in Karna. Whereas Sri Krishna's approach is a great model that we all can follow when talking to youngsters and children. He never denigrated Arjuna, when took a wrong decision, but He created a doubt in Arjuna regarding the wrongful decision and made him think.
Hearing from some one "you are a smart fellow, so why don't you review whether your decision is becoming of you or not" will create a totally different result from that of hearing "you are an ass-I knew you are only capable of this kind of stupidity".
If we don't express great expectations on our children, who else will? So trust them fully. Give them the confidence and courage that "I am with you" and as Sri Krishna did, give words of solace and compassion.
Arjuna's doubt is - which is nobler?- to win over Kauravas or to be won over by them? Symbolically, are we to win over our hundreds of emotions or should we succumb to them? We fear that we may have to forgo many things. Lord Krishna is advising Arjuna and who is Lord? He who knows the secret of reality and the secret of dissolution is known as the Lord. Prosperity, dhrama, fame, nobility, dispassion, and salvation are the "bhagas" ("qualities") present in Bhagavan.
Our words must be inspirational; for which we should adopt Jambhava dharma. We must recognize the latent possibilities in others to remind and "wake" them up to achieve greatness.
Instead, many people are engaged in "Salya dharma"- Salya, the charioteer of Karna had been telling him discouraging words. Those words were capable of destroying all the possibilities in Karna. Whereas Sri Krishna's approach is a great model that we all can follow when talking to youngsters and children. He never denigrated Arjuna, when took a wrong decision, but He created a doubt in Arjuna regarding the wrongful decision and made him think.
Hearing from some one "you are a smart fellow, so why don't you review whether your decision is becoming of you or not" will create a totally different result from that of hearing "you are an ass-I knew you are only capable of this kind of stupidity".
If we don't express great expectations on our children, who else will? So trust them fully. Give them the confidence and courage that "I am with you" and as Sri Krishna did, give words of solace and compassion.
Arjuna's doubt is - which is nobler?- to win over Kauravas or to be won over by them? Symbolically, are we to win over our hundreds of emotions or should we succumb to them? We fear that we may have to forgo many things. Lord Krishna is advising Arjuna and who is Lord? He who knows the secret of reality and the secret of dissolution is known as the Lord. Prosperity, dhrama, fame, nobility, dispassion, and salvation are the "bhagas" ("qualities") present in Bhagavan.
Wednesday, June 21, 2006
GITA 108 DAYS - DAY 11
11. Sin is, not knowing oneself
‘Sin’ is basically mis-understanding. That is, assuming ourselves as something else! Likewise, we assume others also as something different. This misunderstanding constitutes the ‘sin’.
According to Vedanta, ignorance is not the state of having no knowledge of anything. It is the state where we know everything, except the 'self', our own true nature! The Lord of the three worlds is none other than the consciousness, ‘I’. The three worlds are the three realms of experiences- waking, dream & deep sleep.
‘Waking’ state is where we experience the sound, touch, taste, form and smell, that is, the Earth. ‘Dream’ state is like heaven and it is the imagination of the mind. ‘Deep sleep’ is the state of the nether world–hell- the state in which we feel “I didn’t know a thing”.
The questions posed by Arjuna to Krishna are the same as the ones that will be arise within the seeker of self- swaroopa (own nature). Arjuna doubts whether or not he will be responsible for the annihilation of his clan. Our clan is Manukula –meaning the dynasty of the people of contemplation and the clan deteriorates when contemplation stops. We can’t even call this state to be that of animals because they do not entertain vulgar thoughts as humans do.
Arjuna says that Kauravas deserve death because they are atha-thayis. Athathayis are those who have been involved in murder, stealing, etc. Everyone commits atrocities such as this atleast in their mind due to the influence of lust, greed, etc.
So they deserve death penalty! To ‘kill’ lust is, to ensure that it won’t rise up again. If lust and greed took birth in our mind, we must ‘kill’ them as soon as possible.
‘Sin’ is basically mis-understanding. That is, assuming ourselves as something else! Likewise, we assume others also as something different. This misunderstanding constitutes the ‘sin’.
According to Vedanta, ignorance is not the state of having no knowledge of anything. It is the state where we know everything, except the 'self', our own true nature! The Lord of the three worlds is none other than the consciousness, ‘I’. The three worlds are the three realms of experiences- waking, dream & deep sleep.
‘Waking’ state is where we experience the sound, touch, taste, form and smell, that is, the Earth. ‘Dream’ state is like heaven and it is the imagination of the mind. ‘Deep sleep’ is the state of the nether world–hell- the state in which we feel “I didn’t know a thing”.
The questions posed by Arjuna to Krishna are the same as the ones that will be arise within the seeker of self- swaroopa (own nature). Arjuna doubts whether or not he will be responsible for the annihilation of his clan. Our clan is Manukula –meaning the dynasty of the people of contemplation and the clan deteriorates when contemplation stops. We can’t even call this state to be that of animals because they do not entertain vulgar thoughts as humans do.
Arjuna says that Kauravas deserve death because they are atha-thayis. Athathayis are those who have been involved in murder, stealing, etc. Everyone commits atrocities such as this atleast in their mind due to the influence of lust, greed, etc.
So they deserve death penalty! To ‘kill’ lust is, to ensure that it won’t rise up again. If lust and greed took birth in our mind, we must ‘kill’ them as soon as possible.
Tuesday, June 20, 2006
GITA 108 DAYS - DAY 10
10. Recognize the lust that appears in disguise
We have to win the war within us against lust, etc., which are born out of ourselves. The lust can appear itself disguised in different ways and one should kill it by carefully analyzing its origin.
The lust in us will present itself along with various value notions. One person may start helping a widowed neighbor with a fatherly attitude while assisting and extending security. Another person may help a destitute lady on the street with an attitude of a big brother. But upon careful analysis, we may recognize that it was the lust that manifested itself in fatherly and brotherly disguise. So we must observe and analyze our emotions such as sympathy and love to realize where they are leading us.
In the war front, Arjuna was seeing five generations of people who are dear to him: grand fathers, fathers, friends and acquaintance of his age, children and grand children. These are all representatives of different attitudes an individual have in him. We are not ready to end these attitudes because they are so dear to us and we don’t want to destroy the emotions that are pleasing to us. We may even declare that “I will seek good fortunes (punya) that come from noble actions - except when that involves destroying my favorite activities because they please me”.
We should be ready to cut and remove what is not suitable in us. In fact a scuplturer is not adding anything new to make a sculpture. He merely removes the portions of the stone that are not suitable and thus the stone evolves into a divine, worshipful form. When we kill all our unsuitable emotions and attitudes, we will also evolve to become worshipful human beings.
We have to win the war within us against lust, etc., which are born out of ourselves. The lust can appear itself disguised in different ways and one should kill it by carefully analyzing its origin.
The lust in us will present itself along with various value notions. One person may start helping a widowed neighbor with a fatherly attitude while assisting and extending security. Another person may help a destitute lady on the street with an attitude of a big brother. But upon careful analysis, we may recognize that it was the lust that manifested itself in fatherly and brotherly disguise. So we must observe and analyze our emotions such as sympathy and love to realize where they are leading us.
In the war front, Arjuna was seeing five generations of people who are dear to him: grand fathers, fathers, friends and acquaintance of his age, children and grand children. These are all representatives of different attitudes an individual have in him. We are not ready to end these attitudes because they are so dear to us and we don’t want to destroy the emotions that are pleasing to us. We may even declare that “I will seek good fortunes (punya) that come from noble actions - except when that involves destroying my favorite activities because they please me”.
We should be ready to cut and remove what is not suitable in us. In fact a scuplturer is not adding anything new to make a sculpture. He merely removes the portions of the stone that are not suitable and thus the stone evolves into a divine, worshipful form. When we kill all our unsuitable emotions and attitudes, we will also evolve to become worshipful human beings.
Monday, June 19, 2006
GITA 108 DAYS - DAY 9
9. Body- the chariot; intellect- the driver and sense organs-the horses
Ratha kalpana – the symbolic chariot in Bhagavad Gita is a very powerful metaphor. The chariot is our body itself and our intellect is its driver. Our mind is the rope and the five sense organs are the five horses pulling the chariot in the battlefield. The horses i.e., the sense organs travel through the senses. The sum total of the combination of various experiences involving sound, touch, form, taste and smell constitute life in this world. For example, the horse of ‘ear’ travels through the path of sound. The path of smell is reserved for the nose. Likewise, each sense organ is associated with its corresponding sense object.
In this travel, if we have the intellect as the charioteer, there will be no trouble. But in many a time, the fickle mind will try to take decisions pretending to be the intellect. We must be able to detect this. Fickle mind is like a monkey, but the intellect is calm and steady like the mighty monkey, Sri. Hanuman. The flag symbol of the chariot of our body should not be a mere monkey (kapi- always moving), but it must be the best among monkeys -Hanuman- himself who is steadfast in his resolves.
The Gita aims at helping fickle minded individuals to develop the power of determination. If the driver loses his goal of destination, the sense organs will not behave well. If the charioteer is awakened as Sri Krishna, he will easily cross the ocean of Samsara (the sea of ephemeral world) to attain VaikunTa, the abode of the Truth. The world hitherto considered as sorrowful will become conducive to our own nature and attain the state of VaikunTa.
Stationed between the two armies, Arjuna critically observes the people with whom he must fight indicating introspection of our own thoughts and actions. We have to identify early which are the emotions in us to be destroyed and for this a mental war is inevitable. Once we win over this internal war, we will not ever have to encounter any external wars.
Ratha kalpana – the symbolic chariot in Bhagavad Gita is a very powerful metaphor. The chariot is our body itself and our intellect is its driver. Our mind is the rope and the five sense organs are the five horses pulling the chariot in the battlefield. The horses i.e., the sense organs travel through the senses. The sum total of the combination of various experiences involving sound, touch, form, taste and smell constitute life in this world. For example, the horse of ‘ear’ travels through the path of sound. The path of smell is reserved for the nose. Likewise, each sense organ is associated with its corresponding sense object.
In this travel, if we have the intellect as the charioteer, there will be no trouble. But in many a time, the fickle mind will try to take decisions pretending to be the intellect. We must be able to detect this. Fickle mind is like a monkey, but the intellect is calm and steady like the mighty monkey, Sri. Hanuman. The flag symbol of the chariot of our body should not be a mere monkey (kapi- always moving), but it must be the best among monkeys -Hanuman- himself who is steadfast in his resolves.
The Gita aims at helping fickle minded individuals to develop the power of determination. If the driver loses his goal of destination, the sense organs will not behave well. If the charioteer is awakened as Sri Krishna, he will easily cross the ocean of Samsara (the sea of ephemeral world) to attain VaikunTa, the abode of the Truth. The world hitherto considered as sorrowful will become conducive to our own nature and attain the state of VaikunTa.
Stationed between the two armies, Arjuna critically observes the people with whom he must fight indicating introspection of our own thoughts and actions. We have to identify early which are the emotions in us to be destroyed and for this a mental war is inevitable. Once we win over this internal war, we will not ever have to encounter any external wars.
Sunday, June 18, 2006
GITA 108 DAYS - DAY 8
8. Environmental decay is human decay
Only when the microcosm is well looked after and protected, the macrocosm will provide us with desirable and pleasing experiences. Everything in the universe has been created by the appropriate combination of the five elements, the space, water, earth, air and fire. Our ancient teachers knew that if we pollute water in a small stream, that will eventually disturb and pollute all the water bodies of the earth.
Abhimanyu (son of Arjuna) is pride and Chakravyooha is this world of actions (karma vyooham). One cannot escape in the battle field if he sits egotistically in the chariot of his own self. He should know what the proper action is, and the proper way of getting out of action, indicating that one should learn ways of escaping the world of plurality (samsara).
Our voice must be like the sound of Pandava's conch because that symbolizes the extolling of the good qualities in humans. Gita says that the sound of conch reached Kauravas through its echoes in the sky and shudders of the earth. Noble voices have the power of reaching even the realms of unknown territories and these sound waves survive beyond the limitations of time and space. If we realize that the self is not affected by the senses, even our words will have the same power. Such words can remove ignorance and impart solace.
Often our words create fear and doubt in people and many people disturb peace and tranquility of others by their talk. Everyone must think whether their words are going to sow the seeds that will remove, or promote ignorance in the listener. The greatest knowledge is to realize and admit if one doesn't know about something. By expressing authoritative opinions on topics of no (or partial) knowledge, many people misguide others and create worse situations.
Only when the microcosm is well looked after and protected, the macrocosm will provide us with desirable and pleasing experiences. Everything in the universe has been created by the appropriate combination of the five elements, the space, water, earth, air and fire. Our ancient teachers knew that if we pollute water in a small stream, that will eventually disturb and pollute all the water bodies of the earth.
Abhimanyu (son of Arjuna) is pride and Chakravyooha is this world of actions (karma vyooham). One cannot escape in the battle field if he sits egotistically in the chariot of his own self. He should know what the proper action is, and the proper way of getting out of action, indicating that one should learn ways of escaping the world of plurality (samsara).
Our voice must be like the sound of Pandava's conch because that symbolizes the extolling of the good qualities in humans. Gita says that the sound of conch reached Kauravas through its echoes in the sky and shudders of the earth. Noble voices have the power of reaching even the realms of unknown territories and these sound waves survive beyond the limitations of time and space. If we realize that the self is not affected by the senses, even our words will have the same power. Such words can remove ignorance and impart solace.
Often our words create fear and doubt in people and many people disturb peace and tranquility of others by their talk. Everyone must think whether their words are going to sow the seeds that will remove, or promote ignorance in the listener. The greatest knowledge is to realize and admit if one doesn't know about something. By expressing authoritative opinions on topics of no (or partial) knowledge, many people misguide others and create worse situations.
Saturday, June 17, 2006
GITA 108 DAYS - DAY 7
7. There will be no war if the secret of Karna’s identity was known.
If we knew who Karna was, there will be no war- because he is our brother!. But he is in our enemy camp now. If we inquire in to the past of the person we are trying to annihilate, we will find that he shared the same womb from which we originated. Once we know who our mother is, there will be no enmity. This is the REAL knowledge. If some one claims that in order to be considered patriotic to India, one should feel enmity towards Pakistan, it is completely wrong. One can never know the truth through enmity. In fact, everyone in Pakistan represents Karna, our own brother.
The mighty entry of Krishna and Arjuna accompanied by the royal sounds of panchajayam and devadattam in the battlefield indicates the birth of the noble human race. The human life is considered nobler than that of other species because of our ability to discriminate. Other animals instinctively spend their life span in eating, sleeping, fearing and mating. Viveka- the ability to discriminate is the ability to select a course from the choices of 1)doing something, 2) not doing it or 3) doing it in a different way. (kartthum, akartthum, anyathaa kartthum).
Five white horses pulling the chariot in the battlefield represent the sense organs that are extremely pure. The mighty knowledge (bodha) is sitting in the chariot in the form of Lord Krishna. Even in every child there exists the Lord (Madhava). This chariot is said to have been gifted by the god of fire (Agni) indicating that the life force emerge from Sun.
Sri Krishna had killed a demon by the name Panchajana and got a conch (famed as panchajanyam) he had been hiding. Panchajana lived his life reveling fully in the realm of five sense organs. Asuras (fallen people, demons) live thinking that sensory perceptions, feelings and thoughts are true. But the Lord lifts them up from that notion and gives them the noble vision (sudarSanam). When the conch is played, by controlling the sense organs to extol dharma and uphold righteousness, our life evolves in to a Panchajanyam itself.
If we knew who Karna was, there will be no war- because he is our brother!. But he is in our enemy camp now. If we inquire in to the past of the person we are trying to annihilate, we will find that he shared the same womb from which we originated. Once we know who our mother is, there will be no enmity. This is the REAL knowledge. If some one claims that in order to be considered patriotic to India, one should feel enmity towards Pakistan, it is completely wrong. One can never know the truth through enmity. In fact, everyone in Pakistan represents Karna, our own brother.
The mighty entry of Krishna and Arjuna accompanied by the royal sounds of panchajayam and devadattam in the battlefield indicates the birth of the noble human race. The human life is considered nobler than that of other species because of our ability to discriminate. Other animals instinctively spend their life span in eating, sleeping, fearing and mating. Viveka- the ability to discriminate is the ability to select a course from the choices of 1)doing something, 2) not doing it or 3) doing it in a different way. (kartthum, akartthum, anyathaa kartthum).
Five white horses pulling the chariot in the battlefield represent the sense organs that are extremely pure. The mighty knowledge (bodha) is sitting in the chariot in the form of Lord Krishna. Even in every child there exists the Lord (Madhava). This chariot is said to have been gifted by the god of fire (Agni) indicating that the life force emerge from Sun.
Sri Krishna had killed a demon by the name Panchajana and got a conch (famed as panchajanyam) he had been hiding. Panchajana lived his life reveling fully in the realm of five sense organs. Asuras (fallen people, demons) live thinking that sensory perceptions, feelings and thoughts are true. But the Lord lifts them up from that notion and gives them the noble vision (sudarSanam). When the conch is played, by controlling the sense organs to extol dharma and uphold righteousness, our life evolves in to a Panchajanyam itself.
Friday, June 16, 2006
GITA 108 DAYS - DAY 6
6. Gita advises us to be friends with the universe
Everyone should become Viswamitra, a friend of the whole universe. Gita advises us to develop non-enmity towards everybody by seeing the self in all. Gita does not tell us to shoot an arrow into some one's bosom, but it teaches us to see ourselves in others .
‘Maharatha’ is a warrior who is capable of fighting with ten thousand soldiers at the same time. All can be ‘maharathas’ as everyone can potentially fight and win over thousands of emotions and thoughts as it is not vice to be under their spell. ‘Dasaratha’ is the one who has won over the desires as well as senses (ten indriyas) and his kingdom becomes ‘Ayodhya’- the land of peace. Ayodhya is the land where ‘ayodhana’ (war fare) has ceased where the pure consciousness –Sri Rama- takes birth.
Sita is the mind. The golden deer steers the mind into the clutches of senses. Rama’s sorrow is the agony of the mind being separated from the consciousness. The Upanishads declare that the face of truth is concealed with a golden lid. Attracted by the names and forms, people forget the truth beyond them. It is due to the uninterrupted remembrance of Sri Rama (the pure consciousness) that Sita was able to stay at the ‘asoka vani’ – the place of no sorrow.
Dharma is eternal and the field of actions (kshetra) is perishable. The union of perishable and imperishable is the dhrama kshetram- the field of righteous actions.
The Indian philosophical vision (Bharathiya darsanam) has no founder. The sages were able to ‘see’ the mantras; they didn’t create them. All those are ‘born’ will die and all that are created will eventually be destroyed. But you cannot destroy anything that was not created.
No one can pollute scriptures (sastras) and everyone deserves to learn them at anytime. No one is unqualified for this study. However, if one approaches sastras with preconceived notions, he will not be able to internalize the truth or enjoy the beauty expounded so profoundly in them.
Everyone should become Viswamitra, a friend of the whole universe. Gita advises us to develop non-enmity towards everybody by seeing the self in all. Gita does not tell us to shoot an arrow into some one's bosom, but it teaches us to see ourselves in others .
‘Maharatha’ is a warrior who is capable of fighting with ten thousand soldiers at the same time. All can be ‘maharathas’ as everyone can potentially fight and win over thousands of emotions and thoughts as it is not vice to be under their spell. ‘Dasaratha’ is the one who has won over the desires as well as senses (ten indriyas) and his kingdom becomes ‘Ayodhya’- the land of peace. Ayodhya is the land where ‘ayodhana’ (war fare) has ceased where the pure consciousness –Sri Rama- takes birth.
Sita is the mind. The golden deer steers the mind into the clutches of senses. Rama’s sorrow is the agony of the mind being separated from the consciousness. The Upanishads declare that the face of truth is concealed with a golden lid. Attracted by the names and forms, people forget the truth beyond them. It is due to the uninterrupted remembrance of Sri Rama (the pure consciousness) that Sita was able to stay at the ‘asoka vani’ – the place of no sorrow.
Dharma is eternal and the field of actions (kshetra) is perishable. The union of perishable and imperishable is the dhrama kshetram- the field of righteous actions.
The Indian philosophical vision (Bharathiya darsanam) has no founder. The sages were able to ‘see’ the mantras; they didn’t create them. All those are ‘born’ will die and all that are created will eventually be destroyed. But you cannot destroy anything that was not created.
No one can pollute scriptures (sastras) and everyone deserves to learn them at anytime. No one is unqualified for this study. However, if one approaches sastras with preconceived notions, he will not be able to internalize the truth or enjoy the beauty expounded so profoundly in them.
Thursday, June 15, 2006
GITA 108 DAYA - DAY 5
5. Ego is the 'Duryodhana' state of mind.
Every one of us, when expressing ego, we are showing the Duryodhana state of mind. Symptoms of this include trying to be a ‘big shot’ everywhere, speaking with spite and giving out commands to people who deserve respect.
In the first chapter of Gita, Duryodhana’s dialogue with his teacher Drona is an example of this arrogance. He is telling “have a look at the army of Pandavas led by Drishtadhyumna who is the son of your arch rival". This dialogue is aimed at enflaming rage in Drona. Duryodhana shows the audacity of introducing his own army to his perceptor. “In my army also, there are noble people such as yourselves and Bhishma”, so says Duryodhana. Bhishma represents the fear in man and Drona the state of duality. This nature of seeing things in ‘twos’, is the root cause of fear and confusion. The fear of death is the greatest of all and this fear is primordial as the great grand father Bhishma himself. Only a ‘shikhandi’ can win over Bhishma – a shikhandi is some one who has cut his locks of hair (sikha).
The locks of hair represent the relationships of oneself to the world. Cutting the sikha is done when one becomes a monk and it symbolizes his renunciation (samnyasa) of the world. Samnyasa is a state where the notions of dualities do not exist. At that state, there are no man or woman; brahmana, kshatriya, vaishya or sudra. One can win over the fear of death only with this attitude (samnyasa bhava).
The army of Pandavas symbolizes the noble qualities of truthfulness, conviction, liberation, knowledge, prowess and charity. Their men or army are all equal to Bhima and Arjuna in their ability. Bhima represents noble action and Arjuna, the straight forward and single pointed wisdom.
Gita illustrates the Pandavas as the noble ones carrying bows and arrows. The mantra of pranava (Om) is the bow. Arrow is the atma- ones own self. The aim is “Brahmam”- liberation. Once the arrow is shot, the goal and the arrow becomes one and the same. This is the war of righteousness (dharma yudha). This internal fight is the war described in the Bhagavad Gita and not the war with destructive weapons. All wars fought with weapons have never been able to provide anyone with righteousness (dharma) or peace (santhi).
Every one of us, when expressing ego, we are showing the Duryodhana state of mind. Symptoms of this include trying to be a ‘big shot’ everywhere, speaking with spite and giving out commands to people who deserve respect.
In the first chapter of Gita, Duryodhana’s dialogue with his teacher Drona is an example of this arrogance. He is telling “have a look at the army of Pandavas led by Drishtadhyumna who is the son of your arch rival". This dialogue is aimed at enflaming rage in Drona. Duryodhana shows the audacity of introducing his own army to his perceptor. “In my army also, there are noble people such as yourselves and Bhishma”, so says Duryodhana. Bhishma represents the fear in man and Drona the state of duality. This nature of seeing things in ‘twos’, is the root cause of fear and confusion. The fear of death is the greatest of all and this fear is primordial as the great grand father Bhishma himself. Only a ‘shikhandi’ can win over Bhishma – a shikhandi is some one who has cut his locks of hair (sikha).
The locks of hair represent the relationships of oneself to the world. Cutting the sikha is done when one becomes a monk and it symbolizes his renunciation (samnyasa) of the world. Samnyasa is a state where the notions of dualities do not exist. At that state, there are no man or woman; brahmana, kshatriya, vaishya or sudra. One can win over the fear of death only with this attitude (samnyasa bhava).
The army of Pandavas symbolizes the noble qualities of truthfulness, conviction, liberation, knowledge, prowess and charity. Their men or army are all equal to Bhima and Arjuna in their ability. Bhima represents noble action and Arjuna, the straight forward and single pointed wisdom.
Gita illustrates the Pandavas as the noble ones carrying bows and arrows. The mantra of pranava (Om) is the bow. Arrow is the atma- ones own self. The aim is “Brahmam”- liberation. Once the arrow is shot, the goal and the arrow becomes one and the same. This is the war of righteousness (dharma yudha). This internal fight is the war described in the Bhagavad Gita and not the war with destructive weapons. All wars fought with weapons have never been able to provide anyone with righteousness (dharma) or peace (santhi).
Wednesday, June 14, 2006
GITA 108 DAYS - DAY 4
4. Kaurava- Pandava war is the conflict between the noble and ignoble qualities within us.
Kauravas symbolize all the innumerable bad qualities within the individual’s mind whereas Pandavas represent the good qualities which are few in numbers. Conflict that happens within the mind between these qualities is the war of Kurukshetra.
King Dhritarashtra asks Sanjaya: “in the Kurushetra battle field known as the land of righteousness (dharma bhumi), what did my people and Pandawas do?” Each individual must ask this question within his mind. "Within me, in the land of righteousness, did my good qualities do anything against the bad ones in me"? That is the relevant question.
‘Dhuryodhana’ represents any one who wastes his wealth in useless pursuits and ‘Dussasana’ is some one who doles out wrong commands. One should question himself - "what did my Pandawa qualities, interested in spiritual pursuits, do against these kinds of innumerable bad qualities within me"?
Through Dhritarashtra’s question, Sage Vyasa is expounding the complete version of Darwin’s theory of evolution. WhileDarwin’s theory propounded the evolution of ‘monkey to man’ (vanara to Nara). Sage Vyasa’s philosophy deals with the evolution of ‘man to god’ (Nara to Narayana). This is indeed the metamorphosis of ‘man to man-perfect’ - ‘manava to madhava’.
In the evolution cycle of man, Dritarashtra is in the 'pupa' stage. Evolved through the Sanjaya and Arjuna stages, man finally reaches the butterfly state– i.e., Sri Krishna. In order to realize this, one should ask Dritarashtra's questions continuously within oneself.
Kauravas symbolize all the innumerable bad qualities within the individual’s mind whereas Pandavas represent the good qualities which are few in numbers. Conflict that happens within the mind between these qualities is the war of Kurukshetra.
King Dhritarashtra asks Sanjaya: “in the Kurushetra battle field known as the land of righteousness (dharma bhumi), what did my people and Pandawas do?” Each individual must ask this question within his mind. "Within me, in the land of righteousness, did my good qualities do anything against the bad ones in me"? That is the relevant question.
‘Dhuryodhana’ represents any one who wastes his wealth in useless pursuits and ‘Dussasana’ is some one who doles out wrong commands. One should question himself - "what did my Pandawa qualities, interested in spiritual pursuits, do against these kinds of innumerable bad qualities within me"?
Through Dhritarashtra’s question, Sage Vyasa is expounding the complete version of Darwin’s theory of evolution. WhileDarwin’s theory propounded the evolution of ‘monkey to man’ (vanara to Nara). Sage Vyasa’s philosophy deals with the evolution of ‘man to god’ (Nara to Narayana). This is indeed the metamorphosis of ‘man to man-perfect’ - ‘manava to madhava’.
In the evolution cycle of man, Dritarashtra is in the 'pupa' stage. Evolved through the Sanjaya and Arjuna stages, man finally reaches the butterfly state– i.e., Sri Krishna. In order to realize this, one should ask Dritarashtra's questions continuously within oneself.
Tuesday, June 13, 2006
GITA 108 DAYS - DAY 3
3. The war of Kurukshetra is the dharma/adharma conflict in the individual mind.
Bhagavad Gita guides us in developing introspection within our mind in recognizing righteous and unrighteous thoughts. Gita should not be approached on the basis of mere history and geography. If we observe closely in the light of scriptural knowledge, we can realize that the war of Kurukshetra is happening subtly in our own mind. Gita starts with the word “dharma” and ends with the word “mama”. Study of Gita must be an inquiry into “mama dharma- my dharma”. Then we can find the characters of Mahabharatha within in ourselves. The blind king Dhritarashtra represents the mind that refuses to see things properly. A flower can be observed in different ways. Some may look at it as an object to make money by selling it. For a poet, seeing a flower may open up a beautiful world of imagination.
The ‘dhritarashtra’ state in people has polluted the whole of Kerala. When the Panmana Ashram and the Bishop house at Neyyattinkara were attacked, there were huge protests all over Kerala. But when a baby was infected recently with aids virus due to the incompetence of the government blood bank, no one raised any voice. This mental state - ‘dhritarashtra state’ indicates that the ‘religion’ as it is practiced now, is hindering the progress of the society. The prevailing ‘dhritarashtra’ state of affairs makes us conclude that we can live peacefully if there are no temples or churches!
Bhagavad Gita guides us in developing introspection within our mind in recognizing righteous and unrighteous thoughts. Gita should not be approached on the basis of mere history and geography. If we observe closely in the light of scriptural knowledge, we can realize that the war of Kurukshetra is happening subtly in our own mind. Gita starts with the word “dharma” and ends with the word “mama”. Study of Gita must be an inquiry into “mama dharma- my dharma”. Then we can find the characters of Mahabharatha within in ourselves. The blind king Dhritarashtra represents the mind that refuses to see things properly. A flower can be observed in different ways. Some may look at it as an object to make money by selling it. For a poet, seeing a flower may open up a beautiful world of imagination.
The ‘dhritarashtra’ state in people has polluted the whole of Kerala. When the Panmana Ashram and the Bishop house at Neyyattinkara were attacked, there were huge protests all over Kerala. But when a baby was infected recently with aids virus due to the incompetence of the government blood bank, no one raised any voice. This mental state - ‘dhritarashtra state’ indicates that the ‘religion’ as it is practiced now, is hindering the progress of the society. The prevailing ‘dhritarashtra’ state of affairs makes us conclude that we can live peacefully if there are no temples or churches!
Monday, June 12, 2006
GITA 108 DAYS - DAY 2
2. Book is irrelevant once the message is conveyed
No book has been written for the sake of ‘writing a book’. The purpose of a book is to impart knowledge. Once the knowledge has been passed on to the reader, the book is no more relevant as its purpose is served.
The purpose of lamp oil is to spread light and the oil will be finished by spreading the light. Books are also like that. Don’t approach Bhagavad Gita as you approach a regular book. Contents of this book are invocation mantras which are beyond words and letters. Mantras are to be deliberated in mind in deep introspection. A reader is supposed to realize the purpose of the book by imbibing the message. Study of sastra is like pole-vault: once you reach the goal you leave the hold on the pole. The pole has a purpose only until the goal is reached.
Bhagavad Gita also must be approached with the pole-vault mentality. There is no use in buying a thick, well-bound copy of Bhagavad Gita and keeping it safe, well-packed in silk. Bhagavad Gita is the comprehensive summary of all scriptures, giving out the essence of 'knowledge' that is worth knowing. Gita can be imagined as a milking cow born out of all Upanishads put together. Krishna is milking the cow and Arjuna is the calf. Arjuna keeps on asking questions so that Krishna is able to milk the nectar of Gita, just as the calf would hit the mother cow’s udder to get the milk to flow. There will always be people of noble nature all over the world who will cherish the nectar of Gita just as there will be bumble bees around the Lotus flower attracted by its honey.
By properly learning Gita, a society that respects higher values can be created. When we see the corruption in politics and other areas, there is no point in lamenting that “this country is never going to excel”. If every one has the mental resolve that “I will never be part of this corruption”, that is enough to make a real difference.
Sunday, June 11, 2006
GITA 108 DAYS - DAY 1
Bhagavad-Gita Yagna
by
Br. Sandeep Chaithanya of Chinmaya Mission.
Bhagavad Gita Yagnas are classes (lecture series) through which the Gita is explained for the benefit of the common people. H.H. Swami Chinmayananda started the tradition of Gita Yagnas in 1951 and many teachers are continuing it through Chinmaya Mission and other organizations. Guru Sandeep Chaithanya of Chinmaya Mission Thiruvananthapuram (Kerala, India) has been conducting a Gita Yagna for 108 days in Cochin. The following is the translation of the summaries of his daily lectures published in Mathrubhumi News Paper in Kerala. Translation is by A.P. Sukumar.
Day 001
The war begins when jealousy is born
War begins when you make others jealous. This message given by the Sage Vyasa is relevant at all times. The palace of Indraprastha was constructed by Pandawas with such an opulence so as to excite the human senses (indrias). The architect of demons, Maya built this palace as a ‘bribe’ to Pandawas in gratitude of saving his life from the forest fire of Khandawa. The palace was built to make others mesmerized and jealous, surpassing the basic needs of a palace, a place to live.
In this palace, Suyodhana (Duryodhana) came as an invited guest. Confused by the illusion and appearance of water on the palace floor, Suyodhana fell down flat exposing part of his body. As the lady of the house, Panchali (Droupadi) should have helped Suyodhana to get up, but she laughed at him seeing his misplaced robes and partial nudity. This moment is the seed of Mahabharatha war. Duryodhana decided in his mind to ridicule Panchali by disrobing her in public. It is this decision that evolved into the great war of Mahabharatha. More often than not, we build our houses, celebrate festivals and wear special clothes all with the aim to amaze others and make them jealous. The celebration of our weddings and birthday parties are all full of pomp and show just as Pandawas had their Rajasuyam. Ultimate result of such celebrations is jealousy and quarrel.
Any undertaking must be preceded by calm introspection and meditation as it would enable one to take decisions by discriminating between righteous and unrighteous actions. There will not be any regrets after such decisions.
One should see Bhagavd Gita as a dialogue between Man (Nara) and God (Narayana).
