\
विद्याविनय सम्पन्ने ब्राह्मणे गवि हस्तिनि
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः
(V
- 18)
The knowers of the Self look with an equal eye on a Brahmana
endowed with learning and humility, a cow, an elephant, a dog, and a pariah.
(V - 18)
The next seven verses (18 -24) elaborate on the attributes of a Karma Sanyaasi.
The world regards as higher an educated, but humble Brahmin. The idiot, who eats dog’s meat and roams on the streets, is seen by the world as lower, may be as the lowest. Can these two be seen with equal regard? The cow is mild an affectionate. The elephant is majestic and awe inspiring. The dog may incite in us a desire to pick up a stone and hit. Is it possible to see these lives with the same vision? The differences are superficial. There is a Divine unity beneath. The one who can see is a Pandita.
Vishvamitra is another name of Sun. He is a friend of everything in this world. Differences do not matter to Him while offering his light and energy. The earth sustains plants with nourishment. It does not bother whether the tree bears sweet or bitter fruits or whether it is a cactus or bush or flowering plant or a trivial grass. It offers its nutrients with the same motherly affection to every plant. The rain falls equally over river and ditch. Similar is the vision of a Pandita. Differences do not matter. The ignorant sees only the differences.
The Pandita is known not by his education, but by his vision. He is a Pandita who can look beyond the obvious. The Paramaatman is in and beyond everything in this world. He sustains the world. One who ‘sees’ this is a Pandita.
-\-
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिताः
(V
- 19)
(Relative) existence has been conquered by them, even in this world, whose mind rests in evenness, since Brahman is even and without imperfection. Therefore, they indeed rest in Brahman.
(V - 19)
As we think, so we become. We verily become that which fills up our thought. That is the rule. One who intensely seeks Paramaatman has to become Him. What are His basic attributes?
Equanimity is a state of Paramaatman. One seeking Him has to journey towards equanimity. Distortions like Passionate desire, rage, avarice, fear, contempt are potent enough to disturb equanimity. We all must have felt the tremors arising in our minds in states of desire, anger, jealousy etc. Anything that disturbs equanimity within is adharmik, that takes us away from Divinity. With mind filled with these emotions, one can not progress towards the Divine. Opposite nobler emotions like detachment (Nispruha), pardon (Kshama), Charity, Courage, Love, Compassion etc. help grow equanimity. These guide us towards Paramaatman. Noble speech, noble thought, noble friends, noble surroundings, noble experiences, and everything noble help us in this direction. ‘Sarve Bhadraani Pashyanthu’, says a Vedik Shanti Mantra. May everyone see only auspicious sights. It is one thing to be in an auspicious surrounding and entirely different to see auspicious everywhere. Ekanath, with his disciples, was walking on a road. There lay a dog’s dead and decomposed body. The body was swarmed by thousands of worms and it was a horrible sight. The disciples were disgusted with the sight, turned their faces away, held their noses tight to avoid the stinking smell. Ekanath, who came behind, exclaimed, “See. How orderly the dog’s teeth are! Such is the beauty in God’s creation”. A social worker said to a resident, “There is a person in your colony who distributes biscuits to street dogs daily”. The resident replied, “Oh, that corrupt fellow? Yes. He lives in the next block”. Now, this reply indicates his negative, adharmik attitude. On the other hand, if the enquiry had been, ‘Does that corrupt employee of Municipal corporation live here?’ and the reply, ‘OH, Him? He distributes half a kilo of biscuits daily to street dogs during morning walk’, then he is positive, dharmik. One who sees purity, the positive attitudes, noble traits in everyone and everything around, he is exhibiting his dharmik swabhava. He can rest in Brahman, because Nobility, Purity is the swabhava of the Divine.
-\-
न प्रहृष्येत्प्रियं प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम्
स्थिर बुद्धिरसम्मूढो
ब्रह्मविद् ब्रह्मणि स्थितः
(V
- 20)
Resting in Brahman, with intellect steady, and without delusion, the knower of Brahman, neither rejoices on receiving what is pleasant, nor grieves on receiving what is unpleasant.
(V - 20)
How long does the joy of getting a most desired object remain? A child desires a doll. It is adamant and restless to get it. It is excited on getting the doll. After playing, it replaces the doll into its box. It carries the doll to its bed. How long? A few days, at most a few weeks. Then? The doll joins other such dolls in the loft. The doll is lost and the child’s jubilation on getting a desired doll is lost too. I can hear your murmur that children will be like that. OK. It is after a child. How about a grown up adult?
He buys a car. He is happy looking at it. He loves to touch it. He wipes out even little dust on it. He takes the whole family to special places like a temple. He loves to take friends for a late night drive? He arranges special dinner for friends and family. He remains in a jubilant mood. But, how long? Ten days? One month? Six months? His jubilation dies down even before the sheen of the vehicle is gone.
Is the grief expressed by man on losing a fond object or person or on getting a disliked object or bitter experience, permanent or long-lasting? Man has repeatedly experienced and continues to experience gloom and sorrow, on losing an object by theft or negligence, on not getting a job, on losing an opportunity, on a love failure, on getting an unfavourable experience or on not getting a favourable one and for so many other silly reasons. How many days does this grief last? The grief attained on death of a loved one seems to be the bitterest. How many days does one grieve on death of life partner, or an affectionate dog, or most loved son? In fact the grief is not for departure of the person, but is self-centered. The situation that one self is put into due to the death causes sadness. For instance, ‘I have been orphaned’, ‘You have left me in this pitiable state. How will I manage without you?’ and such are the words spoken by the person grieving.
His second son died young. He was in grief and crying aloud. The people around pacified him saying, “Do not grieve. It is destiny. What can we do? You have to calm yourself. Think of your elder son and come out of grief”. He said, “You do not know. The elder son is not so smart like my second son. You must have seen in newspapers today. Every newspaper wrote about him and published his photos. You look at the crowd. All the influential, famous men in city are here. If only he was alive for two more months, he would have successfully contested and become a minster. He was great. All my hopes have been betrayed now. What do I do?” Is he sad for his son dying or losing an opportunity to shine in his glory? Even this grief may not last more than a few months.
Such glee and gloom are short lived and unreal. Realizing this, not getting blown away by euphoria under favourable gain and not getting drowned in depressive grief under unfavourable loss and retaining equipoise is the main trait of a Karma Sanyaasi, anchored in Brahman.
-\-
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम्
स ब्रह्मयोग युक्तात्मा सुखमक्षयमश्नुते
(V - 21)
With heart unattached to external objects, he realizes the joy that is in the Self. With heart devoted to the meditation of Brahman, he attains undiminished happiness.
(V - 21)
He is repeating the essence of the previous shlokam in a different way. Which are dear to us? Which are not to our liking? Those which offer max pleasure or favourable experience to the senses are dear to us. And, those which offer pain or unfavourable experience are not. The flower is dear to us. Thorn is not. Shadow is liked and hot Sun is not. We are fond of touching a soft, silky surface and not fond of a harsh, rough one. Embrace is liked and separation is not. Sandal wood smell is to our liking and dried fish smell is not. Sweet taste is loved and bitter is not. (It may be the other way for some). It is welcome, if a garland is offered. If a chappal is hurled, it is unwelcome. Profit is welcome and loss is not. There is a link with external world in all these instances. We may conclude that likes and dislikes take birth with contact with the outer world. If this link is snapped, there is neither like nor dislike. Is it possible to de-link with the external world for a person with able body, active senses, mind and intellect? Will he continue to live if he does so? No. But, one can definitely live and live well, disinterested in the outer world. One can be without seeking enjoyment and without avoiding misery. It is possible for one to be totally unconcerned about pleasure or pain, without even registering the pleasure or pain in an experience. Shri Krishna suggests this. Does a thorn not pierce His skin? Of course, it does. He does not have a buffallo’s skin. His skin too is hurt and bled by a thorn. But the experience stops at body level. The experience does not enter inside Him. It does not cause pain within and disturb the inner equanimity.
-\-
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः
(V
- 22)
Oh son of Kunti! Since enjoyments that are contact-born are parents of misery alone, and with the beginning and end, a wise man does not seek pleasure in them.
(V - 22)
Does enjoyment cause the birth of misery? How is that? Let us list out all those which arouse enjoyment in us. Let us bring each of those, one by one, on our memory screen. Let us visualize a situation wherein this pleasurable experience continues. At some point of time, the pleasure fades out and pain sets in.
·
You
are Driving the car at high speed with the door glass lowered and. The kiss of wind on the face is a
pleasure. May be, yes. But, only for a few minutes. If it continues for more than a couple of
hours??
· Soaking in a furious water-fall? It is a pleasure! Continue for half a day and test if it continues to be a pleasure.
· Watching a movie over TV is pleasure? May be for one or two movies. Does the pleasure remains at the same level, without fading, even after eight or ten movies?
· Lying on the sea beach and enjoying the Sun is a pleasure? Of course, it is, if limited to a few minutes. What will be the measure of happiness, if forced to be lying there for hours?
· Relishing Jilebis is a pleasure? Yes, up to a few. Some may gobble even a hundred jilebis. Whether the experience will be a pleasure, is doubtful.
· Embrace of a girl is pleasurable? Yes, if released from the embrace within a minute. If the embrace continues for half or one hour? It will be suffocating and repulsive. It will transform into a horrible experience.
We know we do not get, yet seek to gain pleasure again and again. We hope that we will gain a different enjoyment, a greater enjoyment this time, that which was somehow missed in the previous experience. If at all we get tired and dis enthused by one object, we chase another object in the fond hope that this will surely give what that could not give. Then there are those pleasures we have heard of and never enjoyed. That is available in America; this is available in the five star hotel; there is greater comfort in the seven star hotel in Dubai; this model of the instrument has more convenient and comfortable features, which were not in the previous model; latest version of this particular vehicle has such and such fascinating features; Dreams like these whip us to run faster seeking newer and better enjoyments and the whole life is exhausted in this never exhausting run. The objects may be at hand’s reach or in the fantasies. But, the pleasure out of it is a mere illusion. It appears to be but never is.
There is a popular story mocking at the idea of PR department in offices. There was a time when the Aatmas were asked if they wanted to reach the heaven or hell, after death. Aatmas wanted to visit both the places before deciding. The front of heaven was peaceful. There was no indication of any activity inside. The Aatmas thought the place to be dull and boring. There were exciting activities in front of the hell, dances, drinks and music. All looked happy and enthusiastic. The Aatmas opted for hell. Doors were opened and the Aatmas let in. To their shock and dismay, the scene inside was gory. The Aatmas there were being subjected to harsh punishments, like whipping, hacking, roasting, piercing, frying etc. The place was filled with shouts of agony. The new Aatmas protested with the manager. “This is absolute betrayal”, they said. “This is hell. What you saw outside is our PR department. Previously, we had to forcefully pull the unwilling Aatmas in. We appointed PR manager and our work became easier. Now, the Aatmas enter hell on their own, to our great relief”, replied the hell manager. Happiness is similar. It seems, but never is. There is only sorrow.
It is not that happiness is transient and short-lived. It is birth place for sorrow. The wise knows this and does not chase happiness, does not get plunge in happiness. He stays away. He receives sorrow too in the same mindset as he received happiness. He does not qualify as painful or pleasurable, anything that comes to him. He is unconcerned, come what may. The moment one recognizes a pleasure, he starts enjoying and starts wanting more of it. When a pleasure from an object is recognized, the pain in its absence too is recognized. Recognition of pain starts vain efforts at avoiding that. Now, he is completely caught in this web. He is wise, who, through introspection, recognizes this trap and keeps away.
-\-
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः
(V
- 23)
He who can withstand in this world, before liberation from the body, the impulse arising from lust and anger, he is steadfast in Yog, he is a happy man.
(V - 23)
He mentions both Kaama and Krodha, lust and anger. Kaamam is the base and krodha rises out of it. Kaama is not only sexual desire. Desire to gain pleasure from any object or person or position in the world is kaama. Sex is but a small part in the expanse of Kaama. Krodha is born out of the pain gained from the objects or persons or positions in the world. When kaama faces hurdles, krodha is born. When Kaama is gained without any hurdle, misery is born. Kaama restricted raises krodha and kaama unrestricted gives birth to misery. As pleasure is to be got from other lives or objects, exploitation and violence are natural consequences. (These are not different. Exploitation is another form of violence).
The western scientists and sociologists believe that man is basically a ‘bundle of desires’ and survives only on and for desires. There is a hidden desire behind every action of his, they say. Hence there are only two options before man, according to them; unshackled fulfillment of desires or impose restrictions. The Western world chose the first option. As a result, depression, frustration and suicides became widespread. On the other hand, rage and violence result out of restrictions imposed. Both the options damage. Our elders like Shri Krishna suggest a third option. ‘Transcend Kaama’, ‘journey beyond kaama’, ‘let not its fury tumble you’, they say. Our elders have established systems like joint family, early marriage, etc. with a view to help individuals overcome kaama, help them survive onslaught of kaama.
He is Blissful, a Yogi, says Shri Krishna, who travels beyond Kaama and Krodha in this very life.
We expect to access pleasure from others. Those are not self sufficient. They too chase others in search of pleasure. How can a beggar feed others? One who is not happy himself, can not give happiness to others. One who in pit himself, can not lift others. Only one who is complete, can fill up the deficiencies in others. You are Bliss incarnate. Travel inward to seek happiness. You are Whole, without any blemish, whatsoever. Realize and be in undiminished bliss. Shri Krishna lays foundation for Dhyana Yog. He elaborates further in the next chapter.
-\-
योऽन्तः सुsखोन्तराराम स्तथान्तर्ज्योतिरेव यः
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोsधिगच्छति
(V
- 24)
Whose happiness is within, whose relaxation is within, whose light is within, that Yogi alone, becoming Brahman, gains absolute freedom.
(V - 24)
Happiness is within, not outside. Peace is within, not outside. Knowledge is within, not outside. Let us travel inwards. Let us search within. He who finds is a Sanyaasi. He is Sankhya Yogee. This is what Shri Krishna says here. These three are man’s most sought after and most searched for. He engages in all sorts of ventures for happiness. He runs all around for peace. He is tearing space and earth apart for knowledge. He can find only sorrow outside, not happiness; only stress and excitement, not peace; only information, never knowledge. One who realizes this and travels inward, attains Brahman.
-\-
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः
च्छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः
कामक्रोधवियुक्तानां यतीनां यतचेतसाम्
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम्
(V
– 25, 26)
With imperfections exhausted, doubts dispelled, senses controlled, engaged in the good of all beings, the Rshis obtain absolute freedom.
Released from lust and anger, the heart controlled, the Self realized, absolute freedom is for such Sannyaasis, both here and hereafter.
(V – 25, 26)
Shri Krishna compiles and concludes in these two shlokams, His description of a Karma Sanyaasi in the previous seven shlokams. You start at any point, the other attributes will follow and attainment of Brahman is achieved. ‘Sarva Bhoota Hite Rathaah’ is an important attribute of a Karma Sanyaasi. It means one who strives for the well-being of all lives. The aim is not service, but, attainment of Brahman. Service can not become the goal. It ought to be an attitude. A teacher was talking about helping others. “We should all do at least one good act of service daily. Whenever I ask in the class, you should explain the service done by you on the previous day”. One of the students asked him to explain what he means by ‘service’. “For instance, taking an old person across the road can be a service”, replied the teacher. The next day when he asked if they could do any service, only three students raised their hands in affirmation. The teacher was happy. He asked them to explain the service done them. Each one said that he took an old lady across a busy road. The teacher said they were blessed with an opportunity to serve and appreciated that their acts had helped three old persons. The students replied, “No Sir. There was only one lady and she was not willing to come across the road. We joined together and forcefully took her across the road”.
On the one hand, liquor is gloriously advertised and every one is encouraged to get addicted and on the other a service organization is run for de-addiction; on the one hand, destruction of jungles to feed huge factories and hugely funded campaign for saving trees and conserving forests, on the other; On one hand, unlimited mechanization, accumulation of wealth, exploitation, in an economic system which boosts poverty and on the other, distribution of ‘free’ materials in the name of serving the poor; on the one hand, inciting unchecked desire and lust, selfishness through media and TV channels and running on the other, huge service organizations for orphans, old, disabled, women in distress are run on the other; This is the state of affair when service becomes the goal. The edifice of Christianity is built on such a paradox. Service has to become an attitude and not an ambition.
The body, mind, intellect that came with us in birth and all those like wealth, name, fame, position, etc. earned with the help of these, are instruments of service in this worldly life. These have to offered in service of humanity and other lives. These do not belong to us, nor are these for our selfish needs. The journey towards Brahman is best started with this effort.
-\-
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः
(V
– 27, 28)
Shutting out external objects, steadying the eyes between the eyebrows, restricting the even currents of Prana and Apana inside the nostrils; the senses, mind and intellect controlled, with Moksha as the supreme goal, freed from desire, fear and anger; such a man of meditation is verily free for ever.
(V – 27, 28)
He is introducing the rules of Dhyana here. There is no harm in objects. The attraction for these is the problem. KarmaYog is getting rid of this attraction by offering the worldly instruments in service of the world. Sankhya Yog is giving up worldly objects along with the attraction for them through step by step questioning and introspection. Shri Krishna is explaining the way to achieve the same objective (Dhyana Yog) through focussed meditation on the thoughts of Paramaatman. Two aspects are important in Dhyana Yog. Focusing on (Bhruva Madhya) the spot at the center of eyebrows and attaining equilibrium in inhalation and exhalation. The objects outside may cause disturbance if eyes are kept open, while sleep may result if the eyes are kept closed. By focusing the sight at the center of eyebrows (or at the tip of the nose), both these are avoided.
The movement of Praana and apaana (inhalation and exhalation) are different. These become more erratic when emotions like lust, anger, fear etc. attack the mind. With sustained effort, the breath is regularized and the senses, mind and intellect are restrained. The emotions are diminished. He is ‘Moksha Parayana’, according to Shri Krishna, who remains firmly in thoughts on the Paramaatman. One who achieves this state through practise is ‘liberated’.
-\-
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम्
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति
(V
- 29)
Knowing Me as the dispenser of Yagnyas and asceticisms, as the Great Lord of all worlds, as the Friend of all beings, he attains peace.
(V - 29)
Shri Krishna’s words are special. Today, ‘secularism’ is a fashionable word. There is a cynical attitude to exclude God even while speaking on Yog, Sankhya, Dhyana etc. One of my friends goes to schools to teach Yog to the students. One day, correspondent of a school approached him with a request. “Sir! Please avoid chanting ‘OM’ in your Yog class. Parents of a muslim student have taken objection to this”, he pleaded. (The surprising aspect is that he never cared to visit the class even once to know what is being taught. We can know his concern for his students? Another surprising aspect is that there were eight hundred Hindu students in the school. Parents of the only Muslim student were alert about the activities in the school. Can we know the concern the Hindu parents have about their own children??) I was to talk on The Gita to an audience in town hall. A few minutes before the start, the organizer came to me and said, “Sir, I have a request. Let your be general and not communal. Please avoid words like Dharma, Paramaatman etc. in your talk. A few Christians have also come to attend the meeting”. Can we eliminate Paramaatman from the Gita? Can we keep aside Dharma from the Gita? (I talked as I had planned. As is usual, the secretary was not seated in the audience to check my speech and was busy chatting outside the hall).
Shri Krishna explained Karma Yog and Sankhya Yog. He also elaborated on the importance of Dhyana. He is now reminding the importance of dedication to Paramaatman.
Shri Krishna was Arjuna’s friend, relative, servant who drives his chariot and and feeds and nurses the horses. Here, He claims to be Sarva Loka Maheshwara. Arjuna could understand this in proper perspective. We must also do the same.
Bhoktaaram Yagya tapasaam: The offerings in Yagya and Tapas are for Me. I consume those. We do many good deeds. We tend to take self as the doer or consider the instruments with which we do as our own. Similarly, we tend to regard the one for whom we perform the benevolent act as the receiver of the act. For instance, if we feed a dog, we regard the dog as the receiver of the food. Shri Krishna says that ‘Me, not the dog, is the reciever’. He dwells in every life and is the ‘Bhota’. We perform Yagya and seek fruits from the offer the yagya. The instruments are His. The doer of the act is Him. The reciever of the fruits is Him. When we consider the instruments as ‘mine’, we regards self as the doer and the reciever of the fruits (Bhokta). Such acts bind us. When fruits are sought for self, the holy act becomes unholy. Let us do every benovelent act for Him and leave the fruits to Him. Then the acts remain holy and do not bind.
Sarvaloka Maheshwara: There is an Eashwara (Lord) for each of the many worlds. All of them have been created and vested with power by the Paramaatman. Hence the Paramaatman is Eashwara (Lord) of all the worlds. Everything belongs to Him. Then, how do we claim a portion to be ‘mine’? On the one hand, recite mantras to mean ‘You are the Lord of everything, sing bhajans saying ‘everything is yours’, perform Homa repeating the mantra, ‘Idam Na Mama’ i.e. this is not mine, and on the other, we foolishly put up so many claims, ‘this is my wife’, ‘this is my house’, ‘this is my son’, ‘this is my body’, ‘this is my money’, ‘this is my company’ and so on.
Suhrudam Sarva Bhootaanaam: He is a friend to every life. He is the protector to all the lives. Suhrud has nothing to gain, yet, seeks welfare and good of all.
One who realizes this attains perfect peace.
-\-
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्री कृष्णार्जुनसंवादे कर्मसन्न्यासयोगो नाम पञ्चमोsध्यायः
Thus concludes ‘Karma
Sanyaasa Yog’, the fifth chapter in the grand dialogue between Shree Krishna
and Arjuna, called the Shreemad Bhagawad Geetha, which is verily an Upanishad,
elaborating on ‘The Divine Knowledge’ and also describing the ‘Way to Godhood’.
\\\\\ HARIH OM TAT SAT \\\\\
Comments
Post a Comment