Bhagwad Gita - Post 235

Verse 50

Learn from Me in brief, O Arjuna, how he who has attained perfection reaches Brahman, that supreme state of knowledge.

Verse 51

Endowed with a pure intellect, controlling the self by firmness, relinquishing sound and other objects and abandoning both hatred and attraction,

Verse 52

Dwelling in solitude, eating but little, with speech, body and mind subdued, always engaged in concentration and meditation, taking refuge in dispassion,

Verse 53

Having abandoned egoism, strength, arrogance, anger, desire, and covetousness, free from the notion of “mine” and peaceful,—he is fit for becoming Brahman.

People generally speak of Bhagavad Gita as a karma-sastra related to karma-yoga, and that alone. But the very first words Krishna uttered,  looking at Arjuna’s plight and hearing his confession, refer to the inmost Soul, spelling out its unborn, undying and all-fulfilling character. 

He clearly emphasized right then that by knowing this inner Soul alone, fear of death as well as questions and problems of living, would be led to extinction. In Self-knowledge alone lies a full redress and solution to all the torments of the mind and puzzles of the intelligence.

Sankhya denotes Knowledge of the Soul. This is what he first discussed in the second chapter. 

The Self in oneself is only to be known, realized. It is already present within oneself as the ‘I’. One does not have to gain it or reach it. There is, in truth, no distance-based journey or a time-bound effort. Nor is the Self something to be produced as an outcome by the seeker. Its presence is all along there. All that the seeker has to do is to know it in all its magnitude and magnificence, and by dint of that knowledge, make the mind free.

For anyone who knows this Self as unborn, undying, absolute and eternal, how can any questions like birth, death, sin or virtue arise – emphasized Krishna, during the discussion. 

Does this not clearly show that the knowledge of the Self itself becomes a panacea for all questions, doubts and problems of the mind and intelligence?

Here now in the 18th chapter, Krishna says that detachment is the core of spiritual life. Armed with that spirit, if one lives, moves and acts, his mind will be freed from the clutches of desire and whatever activities desire motivates or instigates. 

It is then that the seeker feels inclined to take up the real jnana-nistha, wherein he gets involved only with his mind and its vagaries, intelligence and its quests with a view to clear them forever. Outer pursuit of any kind has no place in such a state.

Disciplines that lead to knowledge of Brahman 

When one is purified by knowledge, he keeps himself in the mode of goodness. Thus one becomes the controller of the mind and is always in trance. Because he is not attached to the objects of sense gratification, he does not eat more than what he requires, and he controls the activities of his body and mind. He has no false ego because he does not accept the body as himself. Nor has he a desire to make the body fat and strong by accepting so many material things. 

Because he has no bodily concept of life, he is not falsely proud. He is satisfied with everything that is offered to him by the grace of the Lord, and he is never angry in the absence of sense gratification. 

Nor does he endeavor to acquire sense objects. Thus when he is completely free from false ego, he becomes non-attached to all material things, and that is the stage of self-realization of Brahman. When one is free from the material conception of life, he becomes peaceful and cannot be agitated.

To facilitate this kind of exclusive jnana-nistha, it is desirable to take to a solitary place, which will naturally be free of varied interactions (vivikta-sevi). 

To learn to eat moderately is the next discipline (laghvasi). The need to eat more will be there only when one needs more energy for excessive activities. Here, the activities being the minimum, such excess eating is not called for. 

Likewise, in speaking, physical activity and also in thinking, control and moderation should be practised (yatavāk-kāya-mānasaḥ).

The only interest and practice should be consistent meditation and inner absorption (dhyana-yoga-paro nityam). When no interactions are there to cause mental distractions, when Nature with its abundance surrounds the seeker, the mind will tend to plunge into its own inner depths. The effect of natural surroundings is quite forceful.

The one factor that facilitates this inner absorption is dispassion – intense and wholesome dispassion. Mind should start reveling in dispassion.

Scriptural and similar texts which discuss dispassion can be recited to inspire oneself. Earlier, the objects and their impressions were working on the mind. But now, thoughts and memories of dispassion-stimulating writings must have their sublime effect. 

Krishna now says that the sole object of exclusive meditation and the life in seclusion is to get into the inner chambers of the mind and identify the subtle negative traits lurking there. Thereafter each should be removed with relentless keen attention. How carefully Krishna leads the seeker to this kind of inward examination and helps the seeker spot the blemishes and stains one after another!

Egoism is a very subtle concept the seeker has to grasp well. For that, he has to reflect deeply upon it. Egoism is the feeling of ‘I’, as a separate entity, causing actions, inviting results, and enjoying and suffering in the process. 

The next trait to be detected and renounced is the feeling of power (balam). The seeker should not feel that seeking is itself a creditable means of strength: “I am a seeker, and therefore, am distinct from the rest. I have spiritual power.” 

Any such note takes away the purity and sublimity of seeking. It constricts the mind greatly. The seeker has to scrupulously avoid it throughout. Strength is always known to subdue the weak. Thus, the feeling of strength inevitably brings a note of superiority and dominance. 

For this reason it is antagonistic to spiritual humility and dispassion. The seeker has to be attentive to be free of any such notes. He must not have either superiority or inferiority. His focus should be on even-mindedness.

Krishna adds that one must search for the traces of desire, hatred and possessiveness and remove them carefully with diligence. 

The tendency to look for and expect any kind of favour or help from others, even to ensure bodily upkeep, should be carefully identified and renounced, says Krishna. Only thus can the mind become sufficiently quiescent.

The outer world with its glories is there, visible, no doubt. But the source that produces and displays it reigns inward, hosting far greater splendor and magnitude. Thus, to take to asceticism and austerity is a matter of loftier choice and benediction. 

This kind of deep inner sublimity and enrichment is the core of true spiritual life and pursuit. People yearn for acquiring and amassing riches, fame and other resources only to make the mind joyous and fulfilled. If the same joy and fulfillment can be had in a more abundant manner by virtue of the inner jnana-nistha, will not a rational human prefer to take to the inner path?

In fact, spirituality is no other than getting into the mind’s complexities, understanding its problems and pressures, and working the way out of these to realize the mystery of peace, contentment and fulfillment. 

Swami Sivananda describes such a being, to conclude this verse,

“The aspirant even abandons the things which are necessary for the bare maintenance of the body. He becomes a Paramahamsa Parivrajaka, a wandering or itinerant ascetic. 

He has no attachment to his body. He knows that even the body does not belong to him. He is ever peaceful, tranquil and serene.

Such an aspirant who has devotion to Self-Knowledge and who is endowed with the above virtues is fit to become Brahman”.

Love.

Sri Sathya Sai Baba

Oh Lord! If you will become a flower I will become a bee and go near you. 

If you become a big tree, I will become a creeper and twine round you. 

If you become the big Meru mountain, I will become a small stream and go round the mountain. 

If you become the infinite sky, I will become a small star and be shining in you. 

If you become the mighty ocean, I will become a small river and merge into you.

It is only when the relationship between the Lord and his devotee is of this inextricable and inseparable type that one can enjoy the unity of the Lord and creation. 

Sri Sathya Sai Baba

Bhagwad Gita - Post 234

Verse 41

Of Brahmanas, Kshatriyas and Vaishyas, as also the Sudras, O Arjuna, the duties are distributed according to the qualities born of their own nature!

Verse 42

Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge, realisation and belief in God are the duties of the Brahmanas, born of (their own) nature.

Verse 43

Prowess, splendour, firmness, dexterity and also not fleeing from battle, generosity and lordliness are the duties of Kshatriyas, born of (their own) nature.

Verse 44

Agriculture, cattle-rearing and trade are the duties of the Vaishya (merchant class), born of (their own) nature; and action consisting of service is the duty of the Sudra (servant class), born of (their own) nature.

Here we have an indication of the manner in which society is to be organized, vertically as well as horizontally. The horizontal discipline and stabilizing of life is called varna dharma. The vertical process of ascent of the individual is in the ashrama dharma. Actually, the whole of ethics, the entire code of conduct and behaviour, is summed up in three things:

1) The concept of dharma, artha, kama and moksha; 

2) varna dharma;

3) ashrama dharma.

The ultimate goal, in its complete structure, is delineated in the principles of dharma, artha, kama, moksha. 

The ethical need is dharma, the material need is artha, the emotional need is kama, and the spiritual need is moksha. 

The concept of moksha, or the liberation of the soul, determines the other principles of dharma, artha and kama. 

The cosmical aspiration is, therefore, summed up in this fourfold principle of dharma, artha, kama, moksha. But this concept of moksha has to be implemented in our daily life in society, and in our personality. 

The terms used here—Brahmana, Kshatriya, Vaishya and Sudra—refer to intelligence, power, wealth and labour.

There is a classification of the ability and endowments of people according to a variety of reasons.

The fourfold classification of human society into Brahmana, Kshatriya, Vaishya and Sudra, representing the guiding class, the ruling class, the wealthy class and the labour class, has relevance to the inner psychic preponderance of intellectual capacity, administrative capacity, economic capacity and working capacity. When these four are blended together in a proper form, society is supposed to be stable. 

Though society is stable, somehow or the other, by an administrative system that is introduced in this manner by bringing about some harmonious adjustment of capacities and intelligences, there is also a need for working out a system of inner development. It is not enough if we are merely stable socially. We also have to be perfect inwardly in our own individuality. 

Varna dharma, which is actually what is meant by this social group mentioned, is concerned only with external society, 

and 

ashrama dharma is concerned with ourselves. 

Brahmana, Kshatriya, Vaishya and Sudra are external, social, outward, 

whereas 

Brahmacharya, Grihastha, Vanaprastha and Sannyasa refer to the inward graduated ascent of the spirit to higher and higher dimensions of comprehension. 

These two have to go together. Socially we are involved in a particular location, and we have to work and contribute our might for the welfare of society in accordance with our placement, location or situation in which we find ourselves or for which we are fitted in society. 

Together with that, we also have to work for our development. The four stages of inner development, known as ashrama dharma, are Brahmacharya, Grihastha, Vanaprastha and Sannyasa. 

Brahmacharya stage of self-restraint and service to the Guru, and study of the Vedas particularly, is supposed to be a foundation that is being laid for one’s personal life. 

After this stage of Brahmacharya, one usually enters into household life, because that is supposed to be a stage where one learns the ways of life. 

One gains knowledge of life by living a socially construed family life, into which one is generally introduced after the Brahmacharya stage is over. 

But when one comes to maturity of experience, there is a necessity to withdraw oneself from too much concern over family affairs or even social affairs, and a desire should arise inwardly to look to the need for a higher kind of living, what may be called spiritual living. Then one lives a secluded life. This stage is called Vanaprastha life. 

Stage of Sanyasa is total renunciation of this world and all worldly duties (as much in spirit, though may or may not renounce physically) and focus on only purushartha, Moksha. 

The four stages are valid even today, and in connection with this kind of internal and external discipline, the Bhagavad Gita goes into these brief statements of Brahmana, Kshatriya, Vaishya and Sudra. 

The duties of a Brahmana, a Kshatriya, a Vaishya or a Sudra are determined by the gunas of prakriti.

One is not born a genius, one is not born wealthy, one is not born an administrator, nor is one a labourer right from birth. The conditions of living accrue or grow around oneself due to various circumstances occasioned by past karmas as well as one’s present abilities. 

Internal restraint of the sense organs, external control over the active senses, purity of motive inwardly and outwardly, forgiveness, straightforwardness, knowledge and wisdom, spiritual experience, and belief in God are considered to be the main characteristics of a Brahmana. 

The characteristics of a Kshatriya are valour, heroism, spiritedness, determination to achieve a goal, power which does not diminish, never retreating in war, charitableness, and a feeling of responsibility, as the ruler, for the welfare of other people. These are considered as the Kshatriya’s dharmas, the warrior’s, the ruler’s, the administrator’s dharma.

The economic group is called Vaisya. Tilling and taking care of land, producing grains, trading, wealth, protecting cattle, carrying on business—all these come under the Vaisya’s duty. 

Actual hard work, whether industrially, technologically or in any way whatsoever—that which requires hard labour—is the prerogative of the fourth class, known as Sudra.

There is no question of one being superior to the other. The different castes are like limbs of the body. They all have their respective roles to play. 

People who indulge in artificial distinctions between the four, have neither the sanction nor the approval of the scriptures.

The basis of distinction in ancient era was the type of Gunas human beings had. By itself, the 4 castes otherwise have no sanction granted by the scriptures and thus, none of the four have the birth right to claim superiority over the other.

Every person, whatever be his caste, can be sincerely discharging the duties natural to him, attain the highest spiritual perfection. One may be a merchant, a cobbler, a servant or a Pundit. 

If each one does sincerely the duty to which he is born and also dedicates himself and his duties to the Lord, then that is the highest perfection one can achieve. 

Love.