Wednesday, April 22, 2020

Bhagwad Gita - Post 203


Verse 23

  
He who, casting aside the ordinances of the scriptures, acts under the impulse of desire, attains neither perfection nor happiness nor the supreme goal.


There are certain norms that have been set forth by ancient Masters, who recorded their experiences and their impressions in texts called Shastras—such as the Vedas, the Upanishads, the Gita and the Smrtis


These Shastras give us a norm of conduct and behavior prescribed in the light of the ultimate aim of life. Shastras, or scriptures, lay down the necessity to place oneself in a harmonious state of affairs in the context of dharma, arthakama and moksha


The normal way of looking at things, the vision of things based on our independent thinking, is materially construed, and desire-filled. Thus, the necessity to consult and work according to the injunctions of the Shastras is considered here as imperative. 


The necessity for material amenities is something well known to people. We require certain physical comforts, but we cannot have so much of it as would deprive others of an equal share of it in this world. 

Therefore, dharma is supposed to be a restraining order, a principle of limitations set on the desires even for material need.

Kama is the need for fulfillment of emotional requirements.

Dharma puts a limit on our asking for things in this world, whether material or emotional, in the light of the ultimate aim of all beings, the liberation of the spirit, which is moksha


The four Purusharthas - Dharma, Artha, Kama and Moksha are dealt in a detailed manner in the following post in KARMA theme posts



We will not attain perfection if we reject the scriptures completely, and try to work according to our own whim and fancy and predilections that change from moment to moment, according to the weakness of our rationality. 


Such a person cannot be happy. A person who is totally independent in his behavior, who cares not for the welfare of others, and who has no consideration for the injunctions of the great scriptures that are intended for the welfare of everybody, such a person will not reap success in this world, nor will it be possible for him to be happy in this world


Chinmaya pens powerful stroke on such men and writes,


“The consequences of such an unintelligent and naughty disregard of the right-way-of-life is clearly indicated here. Propelled by desires, coaxed by greed, torn by anger and constantly dancing to the changing tunes of the lusty flesh, an individual comes to live a life of restless agitations and tyrannical passions. Such a man cannot feel any happiness or attain any cultural development.”


“Therefore, O Arjuna, scripture is your final authority in matters of doubt.” 


We should look at the experiences of great saints and sages and see how they conducted themselves when they were confronted with problems of various kinds. That will be a solution for us. 


But suppose we have such a peculiar, fantastic difficulty whose solution cannot be found in the Vedas or in the Smritis, and even saints had not passed through that experience, then we should go to our Guru. If we do not have a Guru, we should close our eyes and ask the Atman our own conscience, “What is good for me?” If we are honest and sincere and repentant, the light within will tell us what is good for us. 



Verse 24




Therefore, let the scripture be the authority in determining what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures, thou shouldst act here in this world.



With clarity on the above verses, the seeker of an ampler life must necessarily follow the authority of the Scriptures in planning his way-of-life. The right conduct in life can be determined only when the individual has correct knowledge of what is to be pursued and what is to be avoided. 


The grand road to Truth is the same for all. It cannot be determined by each pilgrim according to his own whims and fancies. 


Therefore, every seeker is required to study intelligently the Scriptures, which are the reports left for our guidance by those who successfully walked the 'Path' earlier. 


Not only must one gather true knowledge from scriptures / from a realized master, but they should contemplate, get convinced, undertake relentless meditation and practice what they have learnt and lead their life accordingly.


With this, we conclude the 16th chapter,

“The Yoga of the Division Between the Divine & the Demoniacal”


Love.



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