Bhagwad Gita - Post 252

Summary of 'Bhagwad Gita' ... Continued

What happens after the expected goal of self-integration is reached by way of direct restraint of the senses and the mind, and meditation as per the suggestions given in the Sixth Chapter? Meditation on what? 

The restraint of the mind and the senses is intended for the purpose of achieving Self-identity — the establishment of consciousness in the Atman.

Very little of the cosmos is mentioned in the first six chapters other than a reference to the three gunas of prakriti, etc., in the Third Chapter. 

 “Do this.” “Do not do this.” “Restrain yourself.” We heard this many a time in the first six chapters. 

From the Seventh Chapter on wards, the Supreme Lord assumes an important position. 

Now he speaks in a different tone altogether, as a representative of the Almighty Himself. 

Therefore, the ideas of “Come to Me. Resort to Me. Be intent on Me. Depend on Me. Surrender yourself to Me” are more prominently emphasized from the Seventh Chapter onwards. 

Krishna says that whatever exists is nothing but Himself. He is the cause of the appearance of the universe and all things in it. Everything is strung on Him like clusters of gems on a string. 

He is the essence, substance and substratum of everything, whether visible or invisible. Although everything is in Him, yet He transcends everything as the action less Self. 

Sri Krishna tells Arjuna that the supreme Godhead has to be realized in both its transcendent and immanent aspects. The Yogi who has reached this summit has nothing more to know.

This complete union with the Lord is difficult of attainment. Among many thousands of human beings, very few aspire for this union, and even among those who aspire for it, few ever reach the pinnacle of spiritual realization.

  

Now, we are getting into the very core of Vedanta, from this chapter onwards. 

Lord Krishna explains how those who attain Him do not have to come again into this impermanent world of sorrow and pain. 

All beings, including even the Gods, come again and again into this created universe from the state of un-manifest being wherein they remained at the end of an age-cycle. 

But the Lord exists even beyond this un-manifest being. That radiant, imperishable Divine Reality is the highest goal to be attained. Single-minded devotion of our heart is the means of attaining this highest blessed state.

By always remaining in tune with the Lord through pure love, everything is made auspicious, if one can ever remain united with the Divine through deep devotion, constant remembrance, regular meditation and continuous communion, then all times, places, conditions and situations become auspicious and blessed. This is the secret of invoking His Grace and attaining Him and becoming eternally free and blissful.

Arjuna here asks Lord Krishna about the meaning of the different terms referred to by Him in the last two verses of the previous chapter. 

Those who strive for liberation from old age and death, taking refuge in Me, realize in full that Brahman, the whole knowledge of the Self and all action. (Chapter 7-29)

Those who know Me with the Adhibhuta (pertaining to the elements), the Adhidaiva (pertaining to the Gods), and Adhiyajna (pertaining to the sacrifice), know Me even at the time of death, steadfast in mind. (Chapter 7-30).

Arjuna wants clarity on the above declaration by the Lord and also  wishes to know what is that Supreme Being, what is Karma or action that He refers to, and what is the meaning of that which pertains to this spirit, the elements and the center of all things within this human body.

Beyond all things manifest and un-manifest, beyond these names and forms, there is the Supreme Being — Brahman. He indwells this body as the center of all things, including even our own self (individual soul). 

The secret of reaching the Divine Being and thus freeing oneself forever from birth and death and the pains and sufferings of this earth-life, is to constantly practice unbroken remembrance of the Lord at all times, in all places and even amidst one’s daily activities. 

If one practises such steady remembrance through regular daily Sadhana, then he will be rooted in His remembrance even at the time of departing from this body at death. Thus departing, he will go beyond darkness and bondage and attain the realm of eternal blessedness.

  

Now the Lord proceeds to describe His nature as the eternal, all-comprehensive Truth. He is everything that is invisible and visible. He pervades everything that exists. He creates everything, sustains everything, and when final dissolution takes place, absorbs everything into Himself. He manifests them again when the next creation begins. 

All beings who are ignorant of this knowledge are caught helplessly in the cycle of birth and death. In the midst of this creation, preservation and dissolution of the universe, the Lord stands as a silent witness, unaffected and unattached. He is the sole director, sustainer and supervisor of His Cosmic Prakriti.

The Lord’s divine protection is assured to all those who take refuge in Him. Whatever path a devotee follows, he ultimately reaches Him. He is the goal of the various methods of spiritual practice. Devotion, Sri Krishna emphasizes, is the essence of all spiritual discipline. If this supreme element is present, then the devotee is freed from bondage. 

The Lord observes the motive and degree of devotion. Even the most sinful and diabolical man, if he takes a radical turn towards the path of righteousness and truth, reaches the Lord. Whatever vocation one follows, one can attain the Lord if one seeks earnestly and with loving devotion. The essential thing is to fix the mind on the Lord and dedicate everything unto Him—one’s body, mind, actions, emotion and will.

In the Tenth Chapter we go further, to a greater emphasis of the immanence of God — not God coming sometimes when we are in a state of distress, not a God who provides us with what we need when we need it, but God perpetually residing in all things which are the glories of this world.

The enchanting, beautiful character of God is especially brought into high relief in the life of Bhagawan Sri Krishna, who is the might of mights, the power of powers, and represents the fatherhood of God in this tremendous incarnation as the height of yogic ecstasy and power; and yet, he was the beauty of beauties. 

Bhakta asks- “Where are You actually present in this world, O Lord? You said that You are in all things. Are You in an atom? Are You in a dustbin? Are You in a tree? Are You in a stone? Where are You?” 

Lord responds- “I am in everything, no doubt, yet My presence can be especially felt in certain exalted manifestations.” Towards that description we are entering the most glorious chapter, the Tenth—where Sri Bhagavan Himself starts speaking without Arjuna raising a question. “I shall speak to you further about My glories and My supernal greatness.”

Krishna tells Arjuna that even the Devas and highly evolved souls fail to understand how He projects Himself as the universe and all its manifestations. He goes on to describe the various qualities that beings manifest according to their Karmas. All these qualities—wisdom, truth, contentment, etc. — originate from Him.

Arjuna accepts the descent of the Supreme in a human form but wishes to know from the Lord Himself His Cosmic powers by means of which He controls the diverse forces of the universe.

The true devotees of the Lord are wholly absorbed in Him. They have completely surrendered to Him and through single-minded devotion they are granted the power of discrimination, the discrimination that leads them from the unreal to the Real. Krishna emphatically declares that ignorance is destroyed, and knowledge gained through Divine Grace alone.

Love.

Bhagwad Gita - Post 251

Krishna begins the fourth chapter by referring to the above aspect so that Arjuna will have reverence for Gita. The Lord points out that He initiated the lineage of Vivasvan (Lord Sun), Manu, Ikṣvaku, and others in the beginning of the creation (through the Vedas). 

Now, Arjuna wonders how Krishna, who is his contemporary, can be the initiator of the ancient vedic wisdom! 

As an answer to this question, Krishna introduces the topic of avatar. 

In the case of the Lord, His own karma is not there. Thus the karma of the world becomes the cause for the birth of the Lord. 

The evil actions of the wicked and the noble worship of the saints necessitates the manifestation of the Lord to punish the former and bless the latter. 

Though the Lord seems to be active, He is free from all activities and their results. He is akarta and abhokta.

One who recognizes this nature of the Lord also becomes liberated i.e., becomes free from actions and their results. 

Lord gives the knowledge of the nature of action and inaction and the characteristics of the person of such a knowledge. 

Lord defines a wise man as one who sees action-less-ness (of the Self) amidst the activities (of the body) as well as (the potential) action in the seemingly inactive body.

In fact, the wise man never sees anything other than Brahman, that being the truth of all 

Various sadhanas are compared to yajnas. 

All sādhanas lead one to liberation by preparing the mind. But, being the direct means to liberation, Brahmajana-yajna is superior to all. 

To get this knowledge one should approach a guru who is established in the Truth (Tattva-darsi) and who has the necessary language to communicate it (jnani). Such a teacher must be approached with humility, faith, and reverence and asked for this knowledge. Instructed by them through the scriptures, one gains knowledge; not otherwise. 

By this boat of knowledge, one crosses over the ocean of sin however vast it may be.

Like a blazing fire, this knowledge reduces to ashes (renders inoperative) all the karmas.  Hence, knowledge is the greatest purifier. 

One who has faith in the guru and the sastra, sense-control, and a sincere desire for knowledge will gain the knowledge.

On the other hand, one who is ignorant, faithless, and doubting is doomed. He cannot enjoy anything in the here or in the hereafter.

In the fourth chapter, Lord Kṛṣṇa talked about knowledge and renunciation.

He referred to the wise man as one whose karmas are burnt by the fire of knowledge. 

At the same time, Lord concludes the chapter by advising Arjuna to take to action. Naturally, Arjuna is not able to reconcile lord’s  various statements.

So, in this chapter, Krishna introduces the two lifestyles once again and says that either of the lifestyles can help a person in getting mokṣa (through knowledge). 

What is necessary in both lifestyles is a relative freedom from raga and dvesha which is an important condition for Self-knowledge. 

Of these two, Lord recommends active life as ideal for a common man. 

A karmayogi dedicates all his physical and mental actions to the Lord without concern for the result. Because of this attitude, the results do not cause any reactions in his mind. 

Gradually, he develops self-control and ultimately discovers his true nature which is the same in all beings. 

Since he has discovered his identity with the pure Self, his nature is the same as that of the Self.

Being spontaneously established in Brahman through the pursuit of sravanam, mananam, and nididhyasanam, these wise men revel only in Brahman. Thus, freed from all impurities, they attain videhamukti from where there is no return.

The sage who has realized Brahman and is always absorbed in It does not have any rebirth.

Such a sage sees Brahman within and without—within as the static and transcendent Brahman, and without as the entire universe. He sees the one Self in all beings and creatures—in a cow, an elephant, and even in a dog and an outcaste. He is ever free from joy and grief and enjoys eternal peace and happiness. He does not depend upon the senses for his satisfaction. On the other hand the enjoyments of the senses are generators of pain. They are impermanent. 

Sri Krishna reminds Arjuna that desire is the main cause of pain and suffering. It is the cause of anger. Therefore, the aspirant should try to eradicate desire and anger if he is to reach the Supreme.

Sri Krishna emphasizes once again that the Yogi or Sannyasin is one who has renounced the fruits of actions, not the actions themselves. 

The performance of actions without an eye on their fruits brings about the purification of the mind. Only a purified mind, a mind free from desires, can engage itself in constant meditation on the Atman. 

  

Desire gives rise to imagination or Sankalpa, which drives the soul into the field of action. 

Therefore, none can realize permanent freedom and tranquility of mind without renouncing desires.

The lower self must be controlled by the higher Self. All the lower impulses of the body, mind and senses must be controlled by the power of the higher Self. Then the higher Self becomes one’s friend. He who has perfect control of the body, mind and senses and is united with God, sees God in all objects and beings. 

Sri Krishna proceeds to give various practical hints as to the practice of meditation. The aspirant should select a secluded spot where there is no likelihood of disturbance. He should arrange his meditation seat properly and sit in a comfortable posture, with the head, neck and spine erect but not tensed. He should fix his purified mind on the Atman by concentrating between the eyebrows or on the tip of the nose.

The aspirant is advised to practise moderation in his daily habits—in eating, sleeping, recreation, etc. Extremes are to be avoided as they hinder the practice of meditation. 

Living a life of such moderation, and gathering up all his forces and directing them towards meditation upon the Atman, the aspirant gradually transcends the senses and intellect and merges himself in the blissful Atman. 

He finds that the bliss of the Atman is incomparable, that there is no gain greater than the Self. Having thus attained perfect union with the Self, the Yogi no more descends into ignorance or delusion. He does not relish any more the pleasures of the senses.

Arjuna wishes to know the fate of the aspirant who fails to realize the Supreme in spite of his faith and sincerity. Krishna tells him that the accumulated power of his Yogic practices will assure him a better birth in the future, with more favorable conditions for Sadhana. The aspirant will then be compelled to carry on his Yogic practices with greater vigor and faith and will finally achieve God-realization.

Upon realization, he enjoys an ever-abiding mind which is completely satisfied with the discovery of the Atman. 

The infinite Ananda such a yogi enjoys will never be lost because this was never gained. It was veiled by the false notion that “I am sorrowful”. Once this is removed, the inner ānanda becomes evident.

Krishna concludes that the Yogi—one who has attained union with the Supreme Lord—is superior to the ascetics, to the men of book knowledge and the men of action, as the latter have not transcended ignorance and merged in the Self.

  

Love.

Bhagwad Gita - Post 250

Essence / summary learning of all chapters would be given in few posts from today, to conclude on this sacred treatise in this blog.

The war is about to begin and Arjuna commands Lord Krishna, his charioteer, to place the chariot in the middle of the army to scrutinize the enemy-forces. The mischievous Lord brings the chariot in front of Bhīṣma and Droṇa and asks Arjuna to survey the army. 

In a moment of weakness, Arjuna slips down from reason to relation. Instead of seeing the violators of dharma, he sees his beloved kith and kin. Naturally, Arjuna is overpowered by attachment. Then follow the twin offshoots of attachment viz. grief and delusion. 

In the next five verses, we see Arjuna expressing his intense grief which shakes him completely. This indicates the extent of his attachment.

Veiled by attachment, his discriminative power becomes inoperative and he commits a series of false judgements. Interestingly enough, Arjuna even quotes the scriptures to support his unreasonable stand.

In this way, Arjuna finds himself in the deep sea of attachment, sorrow and delusion (rāga, śoka, moha). Arjuna sincerely wants to get out of this problem. He thinks that solution is to drop the battle. But, one corner of his mind is not convinced by this. At the same time, he has not realized that the problem is too deep for him to solve independently.

In the beginning of the second chapter we see the turning point in Arjuna. Chastised by Kṛṣṇa, Arjuna analyzes the situation further. This leads to the two important discoveries:

1. His weakness of attachment is a fundamental problem which cannot be solved by superficial methods.

2. He has to surrender completely to a guru to get out of this fundamental problem. 

Thus, Arjuna becomes a disciple by surrendering to Lord Krishna.

Thereafter, Krishna gives different reasons to establish that Arjuna has to fight this war:

1. From the stand point of true nature of  Atma (ādhyātmika-dṛśṭi), 

 Bhīṣma and others are immortal. 

2. From the stand point of Kshatriya’s duty (dhārmika-dṛśṭi), Arjuna can fight if it is necessary to establish order. 

3. Looking at the situation from worldly angle (laukika-dṛśṭi), Arjuna should not withdraw from the war. 

First, the Lord describes the glory of karma-yoga. Then comes the principle of karma-yoga. One can choose one’s action but never the result. The result is dependent on the laws of action. 

Then Lord says, through Self-knowledge, one gets established in the peaceful Atma and he attains liberation.

Now, Arjuna becomes curious to know the characteristics of a person who is firmly established in Self-knowledge (sthitaprajña) 

Krishna says, 

1) The man of Self-knowledge is always satisfied with himself and consequently, he is free from all desires 

2) He is independent of the world to be happy. Naturally, he is free from attachment, hatred, desire, anger, fear, elation, depression etc. 

3) Though living in the same world, he enjoys a freedom and contentment which is unknown to others. 

4) The wise man’s mind is independently full. It is undisturbed by the favorable and unfavorable experiences. 

He lives life as a jīvan-mukta (liberated while living) even at the far end of this journey. 

After death, he becomes one with Brahman (nirvāṇam) which is called videha-mukti.

Arjuna asks—“Oh Lord! You seem to confuse me by contradictory statements. Tell me one—knowledge or karma—which will lead me to Mokṣa” 

Bhagavan answers that there are two lifestyles called karma-yoganiṣṭha (social life) and jnana-yoga-niṣṭha (secluded life). 

One can choose anyone of them as a householder or as a monk. 

Krishna condemns inaction and praises an alert and active life. Inaction should be avoided because:

1.  Neither purity nor knowledge can be achieved by that. 

2.Desires force one to act and inaction will be a suppression. 

3. A mind without occupation will be idle. It will brood over sense pleasures.

Such a hypocritical mind will soon fall. 

Thus, karma-yoga is to be pursued because:

1. It contributes to material and spiritual progress (yoga).

2. It is the commandment (niyatam) of the Master of the universe.

3. It is our grateful offering (yajña) to the Lord, acknowledging His gifts.

4. It is the only way of maintaining the harmony (dharma).

Krishna summarizes karma-yoga, giving five conditions:

1)  Always keep the spiritual goal.

2)  One must offer all actions to the Lord.

3)  Don’t be concerned about the result.

4)  Be free from possessiveness; and

5)  Be calm.

Continued......

Love.