Sunday, 27 December 2015

The technique of meditation.


The  Gita  revisited.
The  technique  of  meditation .

                          The  Lord  goes  on to explain  the  technique  of  meditation in  this  chapter.  He  had  given  all  details  about  meditation  in the  6th  chapter . Here  in this  18th chapter  ,He  just  talks  about a  few  important   things.. The  senses  and  mind  often  rob  a person  of  his  peace  of  mind  and  the  stimuli  from  the  external  world  can  disturb  the  mind  of  one  who  is  going  to  sit  in meditation.  The  mind  can  also  get  disturbed   by going  over  again and  again  in the  mind   of  past  experiences   or  by  anxieties   over  future   events.  .  The  Lord  says  that  one  has  to  renounce  the  sense  objects  ,which  means  one  controls  the   stimuli  such  as  sound,  form  , or  touch  and  so  on   from  entering  the  sense  organs  of  ear,  eyes  ,skin  and  so  on  and  disturbing  the  mind.  The  mind  could  be  in  grief  over  some  past  sorrow  or  be  excited  over  a  future   joyful  experience .  The  mind  has  developed  from  childhood  likes  and  dislikes . The  mind  tries  to  run  towards  the  things  it  likes  and  tries  to  run away  from  what  it  dislikes .  And  in addition  the  intellect  has  to  become  free  of  unhealthy  desires.  So  controlling  the  senses  and  the  mind  (  shama  and  dama  )   becomes  an  important  sadhana  for   tuning  the  mind  for  meditation .

                    After  adjusting  the  inner  equipments  , the  seeker  has  to  select   such  a place  where  he  can  remain  in  solitude  and  not  be  disturbed  by  anyone.  during  his  meditation .  The  Lord  says  that  neither   over indulging  in  food  nor  in  sleep  can  ever  help  a   seeker  to  meditate  peacefully  .  Hence  moderation  is  advised   in  eating  , sleeping  and  all kinds  of  entertainments  which  will  disturb  the  seeker's  mind. .  Food  also  includes  all other   stimuli  entering  the  seeker's  sense  organs  . . The  seeker  has  to  keep  his  speech,  body  and  mind   under  control.  Speech  stands  for  all  the  organs  of  action ,  the  body  for  all  the  organs  of  perception  . Unless  these  two  are  controlled  , it  is  difficult  to  control  the  mind .  Meditation  is   withdrawing  the  mind  from  the  external  world  of  sense  objects  and  contemplating  on  the  Lord  /Self .  When  the  mind  understands  that  there  is  no  true   happiness  in   objects  ,it  develops  vairagya  ,  dispassion  ,which  helps  it  to  stop  running  after  the  world of  objects  and  beings. . It  is  important  for  a  seeker  to  set  before  himself  a  higher  ideal   to  aspire  for. 

Friday, 25 December 2015

State of actionlessness


The  Gita  revisited .
State  of  actionlessness.

                    The  state  of  actionlessness  is  not   a  state   to  be  achieved   by one  running  away  from  life and  all its  duties  and  taking to  sannyasa . Sannyasa  is  not  running  away  from  one's  duties  . This  state  of  actionlessness  in  Sanskrit  is  called  Naishkarmya  Siddhi  and  to  be  reached  by  the  non-identification  with  one's  body  -mind  -intellect  complex.   This  is  a  state  where  there  is  no  ignorance  of  the  Self .  Since  ignorance  is  not  there ,desires  leading  to  thoughts  are  also  not  there. . This  is  a  state  of     full  awakening  and  is  called  as  
Actionlessness,  desirelessness  and  thoughtlessness. 

                 So  the  Lord  tells  Arjuna  ,who  had  earlier  wanted  to  run  away  from  the  battlefield   and  take  to  sannyasa  , that  this  state  of  actionlessness  can  be  attained  only  by  exhausting  his   existing vasanas   through  selfless  actions. . Arjuna  was  a  kshatriya   and  his  duty  was  to  fight  this  righteous  war  and  only  through  fighting  this  war  ,his  existing vasanas  could  be  exhausted. . Only   by exhausting  one's  existing  vasanas  by  selfless  actions  could  anyone  hope  to  reach  this  state. . Only  when  the  intellect  is  unattached  to  anything  ,  only  when  one  has  subdued  his  ego   and  whose  desires  have  left  him  for  good  that  one  could   this  state  of  complete  detachment  from  desires.

                It  is  the  mind  -intellect  which  claims  that  "  I am  a  doer '  and  I am  an  enjoyer  " . The  ego  gets  nourished  by  these  two  thoughts   and  then  one  gets  attached  to things  ,beings  and  situations. . So  the  most  important  pre-requisite   to  attain  the  state  of  thoughtlessness  is  to  exercise  self-control   both  at  the  sense  level  and  the  mental level.   So  scriptures  give  importance   to  the  disciplines  of  shama  and  dama .

Tuesday, 22 December 2015

One's own dharma.


The  Gita  revisited.
One's  own  dharma. 

                         In    verse  47  in  this  chapter 18th  , Lord  Krishna  says  "  Better  is  one's  own  duty  though  devoid  of  merits  than  the  duty  of  another  even  if  well  performed . He  who  does  the  duty  ordained  by  his  own  nature  incurs  no  sin. ". The  first  line  of  this  verse  is a repetition  of  verse 35  in  third  chapter.  The  swadharma  is  not  the  duty  that  comes  to  a person  because  of  his  caste  ,which  is  after all  only  an  accident  of  birth.  Swadharma  here  would  come  to  stand  for  the  types  of  vasanas  that  he  comes  to  find  in his  own  mind  . So  to  live  according  to  his  own  mental  inclinations  will  help  him  to  live  in peace and  find  success  in  life.  The  Lord  says  that  it  is  better  to  perform  one's  own  swadharma  even  if  it  is  imperfect  than  to  perform  of  the  dharma  of  another  ,even  if  it  is  done  well.  By  performing  one's   own  duties  according  to  one's  own  nature  help  him  to  exhaust  his  own  vasanas and  this  would  also  help  him  in  not  creating  new  vasanas. 

                  In  the  next  verse  the  Lord  says  that  one  should  not  abandon  the  duty  to  which  one  is  born  . even  though  it  is  faulty .The Lord  says  that  all  actions  are  covered  with  evil  just  as  fire  is  covered   by  smoke. . When  we  read  these  lines  ,we  are  apt  to think   as  to  how  the  Lord  could  be  advising  us  to  continue  with a  work  that  is  faulty  even  if  it is  according  to  my  own  nature. . Two  factors  play  a part  in  our  actions   and  they are  :  the  mental  impulses  from  within  depending  upon  our  temperaments   and  the  external  force   for example .the  environment  , has  on  us. . The  vasanas  we  are  BORN  WITH  have  to  be  lived  through  but  the  environment  we  are  BORN  INTO   need   not  be  allowed  to  spread  its  evil  effects  on  us.  If  a  person  finds  himself  with  wrong  tendencies  within  him  ,he  should  exhaust  them  through  actions  without  any  ego  or  ego-centric  desires   or  he  could  elevate  his  own  mind  from  the  wrong  impulses  of  his  mind  by  educating  himself  with  right  knowledge . When he  takes  to  the  study  of the  scriptures  under  a  Guru  ,he  gradually  replaces  the  previously  held  wrong  impulses  by  new  positive  affirmations  and  in course  of time  he  creates  new  mental  impressions  ,which  will  remove  his  own  old  impulses.

                 For  many  janmas  ,we  have  been  believing  that  we  are  the  limited  jiva  and  we  continue  to  suffer  . When  this  limited  belief  is  replaced  by  "  Chidananda  Roopah  Shivoham  ,Shivoham  "  in  due  course  of  time  we  will  be  creating  new  thoughts  in  our  own  minds  .

Saturday, 19 December 2015

God's Grace


The  Gita  revisited.
God's  Grace .

                         Arjuna  surrendered  to  the  Lord  when  he  got  confused  and  wanted  to have  the  Lord's  advice  as  to  what  he  should  do . After  hearing  the  Lord's  discourse  , Arjuna  would  have  been  able  to  understand  that  the  righteous  war  had  to  be fought  with  the  right  attitude   in accord  with  his  inherent  aptitude  ,which  was  that  of a  kshatriya  .. For  Arjuna  ,it  would  not  have  been  difficult  to  follow  the  Lord's  advice  if  his  ego  did not  prevent  him  from  doing  so. . We  also  find  ourselves  in  situations  where  our  ego  may  come  between  us  and  God's  Will . Actually  our  nature  forces  us  to do  certain  actions .. We  are  also  under  the  influence  of  our  environment  and  the  circumstances  that we  face  in our  life. . It  looks  as  though  our  bondage  is  enslaving  us. . Does  this  mean  that  we are  totally  helpless  and  that  God  controls  us  in and  out ? God  does  control   everything   but  His  control  is  never  to  punish  us   but  to  reform  us  so  that  we  take  to the  right  path. 

                    God  is  full  of  compassion  and  He  is  ever  ready  to  shower  His  Grace  upon  us. . He  is  the  conscience  within  us  , He  is  the  inner  voice  in us  which  tells  us  what  is  right  and  what  is  wrong  . When  we do  not  listen  to  this  voice  of  God  speaking  to  us  as  our  conscience  , then  He  has  other  ways  to control  our  actions  and  behaviour   through  the  laws  that  governments  make,  through  social  norms  and  laws  of  nature. . He  is  also  the  life-giver  and  He  presides  over  all our  actions   and  is  the  karma phala  data  for  all  our  actions.  He  is  the  witness  of  all  our  thoughts  and  actions. 

              All  our  actions  are  driven  by  our  identifications  with  our  body  and  mind  and  this  identification  goes  on  life  after life  so  long  as  we  continue  to  remain  in  ignorance  of  our  true  nature. . But  we  are  the  only  creatures  on  this  blessed  earth   to  be  blessed  with  a  free will . We  can  exercise  this  free  will  either  to  live  mechanically  with  our  inherent  nature   or  surrender  intelligently  to  the Grace  of  God  and  do  as  He  wills. . The  Lord  says  "  Be  God  centred   and  by  My  Grace  you  shall  overcome  all  difficulties  ,within  and  without. and  attain  the  Supreme  abode  of  eternal  peace  ."

Thursday, 17 December 2015



The  Gita  revisited .
Swabhava .

                      The  Lord  proceeds  to  elaborate  on the  duties  assigned  to  each  varna  ,depending  upon  their  swabhava  , which  again  depends  upon  the  proportion  of  the  three  gunas,  namely  sattva   rajas  and  tamas,  each  person  has  . Naturally  ,the  duties assigned  to a  brahmana  would  be  different  from  that  given  to  kshatriyas  , vaishyas  and  sudhras.  The  same   difference  in  duties  given  to a kshatriya  from  that  given  to the  others  in the  varna  scheme  could  be  seen   and   so  on..... Shastras  prescribe  duties  ,which  when  pursued   sincerely  in  letter  and  spirit  ,help  the  tamasic  to evolve  into  a rajasic  person  and  a  rajasic  to evolve  into  a  sattvic  person. . Even  sattva  has  to  be  transcended  to  experience  the  Infinity  .

                    The   classification  according  to  guna  and  karma  was  made  the  basis  for  the  varna  scheme  when  it  was  introduced  .  But  the  four  fourfold  classification  we  see  now  today is  very much  different  from  what  they  were  really  meant   to  be. . Now,  a  mere  hereditary  birth right  in  the  society  divides  the  society  into  castes  and  sub-castes.  The  present  day  politicians  also  play  a  caste  politics  for  vote-bank  and  in this  process  then  there  seems   to  be  no  end  to the  present  degenerated  form  of  the  caste  system . 

                    A  brahmana  was  a  highly  cultured  man  with  a  great  proportion  of  sattva   and  hence  could  have  a  control  over  his  lower  desires   and   sense  organs  and ,who  had a  mastery  over  the  mind  . Now  a  brahmana  is  one  who  calls   himself  a  brahmana  by  being  born  in a  brahmin  family  ,who  claims  his  distinction  by  birth alone  ,exhibiting  no  good  qualities  that  he  could  be  proud  of. Hence  he  has  lost  all  the  reverence  that  his  forefathers  enjoyed  in their  lifetime .

Saturday, 12 December 2015

The varna vyavastha.


The  Gita  revisited.
The  varna vyavastha.

                        The  varna  system  is  the  classification  of  men  according  to  the attitude  of  their  mind  (  guna )  and  the  profession  undertaken  (  karma ). . The  four  varnas  are  Brahmins (  thinkers  and  teachers )   Kshatriyas (  managers  and  leaders  )   ,  Vaishyas   (producers  of  wealth  and  resources  )  and  Sudhras ( labourers  and  workers ).  The  birth  factor  is  also  taken  into  consideration  because  the  family  environment  a man  is  born  in  depends  upon  on  his  fructifying  karma  which  is  the  result  of  his  gunas  and  karmas . Hence  the  birth  factor  also  becomes  a  secondary  basis  for  this  classification. 

                   The  Brahmin   has  the  greatest  responsibility  of  guiding  a  country  . He has  to  be  self-controlled  and  disciplined , poised,  alert   and  knowledgeable. . The  Kshatriyas  are  expected  to  work  hard   to  carry  out the  wishes  of  the  Brahmins    to  protect  the  country  . . The  vaishyas  must  generate  the  finances  to run the  country   and  the  sudhras  serve  the  others  in  society  . . The  fourfold  classification  is  not  peculiar  to  India  , but  it  is  indeed  a  universal  classification and  applies  for  all  times.  In  modern  times  they  may  be  called  as  creative  thinkers , the  politicians  , the  commercial  workers  and  the  labourers  .

                      The  Lord  brings  up  the  topic  of  the  varna  system  here  again  in this  chapter. He had  already  talked  about  the  same  topic  under  the  discussion  on  caste system  in  the  7th  chapter. . The  Lord  wants  Arjuna  to  understand  that  Arjuna's  guna  and  karma   are  both  designed  as  a  Kshatriya   and  hence  it  becomes  his  duty  to  fight  this  righteous  war. 

The three types of happiness.


The  Gita  revisited.
The  three  types  of  happiness.

                                    All  the  actions  undertaken  by  human beings  are  generally  motivated by  the   need  to  gain  happiness   in  the  here  and  now. . The  happiness  that  man  gains  is  also  classified  into  three  types  by  the  Lord  , namely  sattvik  , rajasik  and  tamasik   happiness.   Sattvik  happiness  is  that  which  is  like  poison  at  first  but  in the  end  like  nectar  because  the  path  of  self-purification  demands  a  lot  of  struggle  and  will power  to  remain  focussed  on  the  goal. . So  the  happiness  got  from  exercising  self  control   and  self  -discipline  is  called  by the  Lord  as  sattvik  happiness  . . There  is  great  joy  in going  through  the  spiritual  sadhanas   and  this  inner joy  is  due  to  the  integration  of  the  inner  nature   and  this  Sri  Krishna  calls  as  ' Prasada '-which  is   nothing  other than  sattvik  happiness. 

                      That  happiness  which  arises  from  the  contact  of  the  sense organs  with  the  sense  objects   and  which  is  like  nectar  at first  but  turns  out in the  end   like  poison  is  rajasik  happiness. . The  happiness  derived   is  temporary   and  leaves  a man  in  sorrow  . Man  runs  after  sense  pleasures  but  the  objects  are  not  always  available  and  the  mind  that  comes  in  contact  with  the  objects  of  pleasure  also  keep  changing   and    even  if  a man  derives  pleasure  from  sense  objects  ,the  sense  organs  cannot  keep  enjoying  the  objects  with  the  same  vigour  and  interest  and  lastly  even  when  enjoying , a  man  is  constantly  having  the  fear  that  the  object  of  his  pleasure  may  leave  him. 

                      The  Lord  says  that  the  pleasure,  that  arises  from  sleep,  indolence  and  heedlessness   continues  to  delude  the  self , is  called  tamasik  happiness. . A tamasik  man  who  is  heedless  of  the  higher  calls   and  indolent  at  his  intellectual  level   and  completely  asleep   to  the  existence  of  the  play  of  Reality  ,seeks  happiness  that  deludes  the  Atma  both  in the  beginning  and  in the  end  . This  the  Lord  calls  as  tamasik  happiness. 

Saturday, 5 December 2015

Buddhi and dhriti


The  Gita  revisited.
Buddhi  and  dhriti  .

                                   Lord  Krishna  goes  on to  classify  understanding  (  buddhi  )  and  dhriti  (  fortitude ) also  into  three  types  -the  sattvik,  rajasik  and  tamasik  understanding  and  fortitude. .. That  understanding  is  sattvik  which  knows  what    tyaga  and  sannyasa  mean  in the  context  of  the  Gita. . That  understanding  is  sattvik  wherein  one  knows  what  are right  and  wrong  actions.  and  wherein  one  knows  the  difference  between  bondage  and  liberation. . Rajasik  understanding  is  that  wherein  one  wrongly  understands  dharma  and  adharma,  and  about  what  are  right  and  wrong  actions  . That  understanding  is  tamasik  which  is  enveloped  in darkness  because  of  which  one  sees  dharma  as  adharma  and  adharma  as  dharma. and  all  things  are  seen  in  a perverted  manner  .

                                 The  Lord  classifies  also  dhriti  into  three types. . The  Lord  says  that  dhriti  is  the  power in us  through  which   we  see  the  goal  to  be  achieved  and  then  putting  a  consistent  effort  to  follow  the  path  chosen  ,though  one  may  face  lots  of  obstacles  on the  path  .  This  is  called  sattvik  dhriti  . . Rajasik  dhriti  is  that  wherein  one  consistently  holds on   to  duty,  wealth  and  pleasure  with  attachment  and  one  craves  for  the  enjoyments  from  the  fruits  of  action. . Tamasik  dhriti  is  the  consistency  with  which  one  holds  on  to  his  sleep  ,  fear,  grief  ,  depression  and  arrogance  . The  Lord  calls  the  one  who  holds  on to  these   five  wrong  values    as  a  fool  (  durmedha  ). 

Sunday, 29 November 2015

The threefold nature of action and the actor.


The  Gita  revisited.
The  threefold  nature  of  action  and  the  actor. 

                               An  action  that  is  an  obligatory  duty  and  undertaken  with an  attitude  of  worship  is  sattvik  in  nature  and  is  the  best  type  of  action  among  all the  three types  of  actions. . It  brings  peace  within  and  harmony  in  the  field  of  activity  . The  sattvik  action  is  done  without  attachments  ,  without  likes  and  dislikes  and  without  any desire  for  the  enjoyments  from  the  fruits  of  actions. . A person  performing  such  actions  is  considered  as a  brahmana. . Rajasic  action  is  done  by  one  longing  for  fulfilment  of  desires  or  for  obtaining some  gains   and  is  done  with  egoism  and  with  great  effort. . The  person  performing  such  actions  has an  arrogant  ego. . The  tamasic  action  is  that  which  is  undertaken  from  delusion  ,without  regard  to  their  consequences  . Such  people  seem  to  indulge  in  drinking,  gambling  ,  corrupt  practices. 

                         A sattvik  actor  is  one  who  is  free  from  attachments  to  things  and  beings  around  him  and  is  non-egoistic. . Even  when  he  does  something  great  ,he  considers  that  it  is  all  God's  grace  . He  works  in the  world  with  a  great  determination  (  dhriti ) and  enthusiasm  (  utsaha  ). He  is  equanimous  in  success  and  failures. . He  does  the  sattvik  actions  with the  help  of  his  sattvik  knowledge. . The  rajasic  actor  performs  actions  to  gain  the  fruits  of  action,  and  is  greedy  ,  impure  and  harmful. . He  goes  to the  extent  of  taking  to  unrighteous  means  to  fulfil  his  desires. . He  is always  moved  by  joy  and  sorrow   and  lives a  life  of  agitations. . The  tamasic  doer  has  no  control  over himself.  He  is  driven  to  perform  actions  just  by  the  impulses  and  instincts  . He  is  vulgar  in his  behaviour  , is  dishonest  ,  malicious  , indolent   and  is  a  procrastinator. 

Thursday, 26 November 2015

The three fold types of knowledge.

The  Gita  revisited.
The  threefold  types  of  knowledge.

                         In  the  sattvik  type  of  knowledge,the  individual  sees  the  One  Being  in  all  and  all  differences  as  only  expressions  of  the  same  truth.  Waves  are  different  from each  other ,yet  the  same  ocean  is  the  reality  and  the  substance  in all  waves. . The  person  with  sattvik  knowledge  ,recognises   the  One  Consciousness   in  and  through  the  different  manifestations  of  the  that  Consciousness  .

                    The  knowledge  is  said  to  be  rajasik  when  that  knowledge  helps  to  give  importance  to  differences  rather  than  oneness  . . This  knowledge  helps  one  to  see  in all  beings  of  different  kinds  as  different  from  one another. . This  type  of  knowledge  recognises  plurality  and  separateness  and  sees  living  creatures  different  from  each  other  and  hence  classifies  the  living  kingdom  into  the  vegetable,  animal  ,the  humans  . Even  among  humans  ,they  classify  each  according  to  caste,  creed  , gender,  nationality,  religion  etc. 

                     The  knowledge  that  clings  to  one  single  effect  as if  it were  the  whole  , without  reason  , without  foundation  in  truth,  and  is  narrow  in its  outlook  is  the  third  type  of knowledge  called  tamasik  knowledge. . The  dull  intellect  clings  to a  single  effect  as if it were  the  whole  . Lord  Krishna  here  considers  the  tamasic  as  the  lowest  among  the  spiritual  seekers  . They  are  generally  fanatic  in their  views   and  never  would  try  to  find  out  the  deep  underlying  cause  of   things  and  events  .The  tamasik  look  at  the  world   and  thinks  it  is  there  for  for  him  and  his  pleasure   ,so  his  vision  is  always  narrow. 

                    The  knowledge  of  the  sattvik   perceives   the  oneness  underlying  the  universe , the  rajasik  recognises   only the  plurality of  the  world  ,while  the  tamasic  has  a  perverted  knowledge  of  life  and  the  world.

Monday, 23 November 2015

The impulses to karma and the basis of karma .


The  Gita  revisited .
The  impulses  to  karma  and  the  basis  of  karma.

                      Knowledge,   known  and  the  knower   form  the   three fold  impulse  to  action. ,while   the   agent,  the  action  and  the  organs  of  action   form the  three fold  basis  of  action. . Knowledge,  known  and  the  knower   are  the  threefold  impulses  that  propel  activity  . These  three  are  called  in  Vedanta  as  'Triputi '  -the  experiencer  -the  knower,  the  experienced   -the  known   and  the  resultant  experience  -the  knowledge. . No  knowledge  is  ever  possible   without  these  three .  The  experiencer   playing  in  the  field  of   the  experienced   gains  for  himself  the  various  experiences. .  The  impulse  to  act  can  come  as a  desire  from  the  experiencer   or  as  a  temptation   from  the  experienced or  from  memories  of  past  enjoyment  from  the  experience.                                                                                                        

                 When  the  impulse  to  act  has  arisen  ,it  must  find  a  field  to  act  in .  The  basis  for  action  is  constituted  of  the   agent  -the  actor  , the  instruments  and   the  reaction  .  So  the  individual  who  wants  to  fulfil  his  desires  must  have  the  instruments  of  action. . They  include  the  organs  of  perception  and  the  organs  of  action  and  the  inner  instruments  of  the  mind  and  intellect. . So  the  basis  of  all  karmas  are  three  :  the  agent  having  a  desire  (  the  karta  )  ,  a  clear  picture  of  the  goal  (  the  action  to  be  done  -  karma  )   and  the  instruments  of  action  (  karanam  ).  

Friday, 20 November 2015

The mechanism of action.


The  Gita  revisited.
The  mechanism  of  action. 

                       Five  factors  come  together  for  an action  to  happen. They  are  the  body,  the  ego  ,the  organs  of  perception  and  the  organs  of  action  and  the  presiding  deity. . The  body  is  the  adhistanam   for  the  stimuli  to enter  and  to  exit  as  responses  . The  body  by  itself  is  inert   and  it  is  the  ego  that  functions  through  it  that  makes  it  receive  and  react  to  stimuli  from  external  world. . So  there  must  be  an  intelligent  personality  which  propels  the  body  to  act  to  fulfil  its  desires. . The  ego  needs  the  instruments  of  perception  to  fulfil  its  needs  for  enjoyment  . Then  comes  the  organs  of  actions  to  carry  out  the  intended  actions  to  fulfil  its  desires. . And  lastly   the  five  elemental  forces  called  devas  and  which  are  behind  each   sense  organ  to  make  it  function  properly. , for  example  ,  unless  the  eyes  have  the  power  of  vision  the  eyes  cannot  see,  unless  the  ears  have  the  power  of  hearing  , the  ears  cannot  hear  and  so  on.  

                  Lord  Krishna  says  that  whatever  action  a  man  performs  by  his  body,  speech  and  mind  ,  whether  right  or  wrong  ,the  above  five  factors  are  its  causes. . The  Spirit  as  though  conditioned  by  the  ego  forgets  its  own  Self  ,  its  own  real  nature   and  comes  to  desire   for  sense  enjoyments  and  goes  through  a  life  of  struggle  to  gain,  to  achieve  and  to  aggrandise. . So  actions  belong  to  the  realm  of  matter  and  only  in  the  presence  of  the  Spirit  actions  can  take  place. . The  ego  comes  to  think  of  itself  as  the  doer  and  goes  through   disappointments  on  failures  and  joy  over  successes. . The  Spirit  identifying  with  the  matter  goes  through a  life  of  hell. . When  the  faculty  of  discrimination  takes  over  , the  individual  comes  to  understand  that  it is  only  the  five fold components  made up of  matter  that  become  the  cause  for  all  of  the  individual's  activities. and  that  the  Spirit  is  actionless. 

Tuesday, 17 November 2015



The  Gita  revisited.

                      The  Gita   teaches  us  that  yajna,  dana  and  tapas   should  be  performed  without attachments  and   the  anxiety  for  the  enjoyment  of  the  fruits  of  actions. . Attachment  refers  to  the  ego centric  personality  which  comes  to work  in .any  field  with its  own  ego centric  desires. When  it   comes  to fulfill  its   desires  ,it  any  field  with  its  own  egocentric  desires. it   comes  to maintain  a  certain  relationship  with  the  world  of   objects  and  beings  ,then   such  a relationship  is  called  attachment. .Once  the  individual  develops  attachment  , it  puts a  strain  on  him  as  well  as  on  others ,wounding  them  and  making them  useless. . The  individual  developing  attachment   comes  to  have  unintelligent  self  destructive  anxiety  for  the  fruits  of  actions. . This  hinders  in the  performance  of  actions  to  one's  best  potential. 

                     So  Krishna  emphasises  that  yajna  ,dana  and  tapa   are  to  be  performed  in an  attitude  of  detachment   renouncing  all  anxieties  for  the  fruits  of  actions. . This  detachment  will  help  the  individual  to  perform  the  work  better   , right  in the  present. . When  detachment  takes  place  it  leads  to a  greater  experience  of  joy. . A  bud  abandons  itself  to become  a flower  , the  flower  gives  up its  soft  petals  to  become  a  fruit  . The  abandonment  discussed  in  the  Gita  is  a  subjective  renunciation  of  all  inner  selfishness  and  desires. . It  is  not  abandoning  one's  actions   but  the  tyaga  of  such  things  that  block  the  free  flow  of   the  individual's   inner  spiritual  growth. 

Saturday, 14 November 2015

Yajna , dana and tapas.


The  Gita  revisited.
Yajna,  dana  and  tapas. 

                        On  the   question  of  whether  yajna, dana  and  tapas  are to  be  renounced,  there  is  a  difference  of  opinion  among  philosophers.   Some  philosophers  think  that  all   actions  have  to  be  abandoned   because  they  create  vasanas. and  hence  become  obstacles  to the  seeker  in  the  search  for  Truth. . The  Sankhyan  philosophy  believes  that  work  is  not  to  be  abandoned  , it  is  only  such  actions  which  create  passions,  greed  and  anger  that  should  be  given  up  and  not  the  acts  of  sacrifice,  charity  and  austerity. . The  Lord  says  that  yajna,  dana  and  tapas  should  not  be  given  up   but  should  be  performed   as  these  three  acts  purify  even  the  wise. . The  Lord  says  that  what  needs  to  be  given  up  is  our  attachments   to  actions  and  the  anxiety  for  the  enjoyments   to  the  fruits  of  actions. 

                        The  Lord   goes  on  to  explain  the  three  types  of  tyaga  :  sattvik,  rajasik,  and  tamasik. . The  Lord  says   that  when  obligatory  actions  ,  both  nitya  and  naimittika  karmas,  are  renounced  ,it  is  tamasic  tyaga. . Even  if  one  gives  up  one's  duties  due  to  ignorance,  the  Lord  says  that  it  is  not  correct. . He  who  gives  up  actions  because  of  fear  of  bodily  troubles   and  because  they  are  painful  , is  exhibiting    rajasik  tyaga. . In  sattvik  abandonment  , a  person  continues  to  do  his  obligatory  duties   because  they  ought  to  be  done   and  that  person  only  abandons  his  attachments  to  actions  and  the  anxiety  for  the  enjoyment  to the  fruits  of  actions.  Such  a  person  does  good  actions  with  the  right  mental  attitude. 

                   Scriptures  say   that  yajna  ,acts  of  sacrifice  , have  to  be  done  to  invoke  the  divine  powers  and  their  grace,  charity  ,  giving  dana  ,  has  to  be  done  as a  part  of  our  social  obligation  and  to  live  in harmony   with  others  in the  society ,  and  tapas   ,    living  a life  of  austerity  , helps  exercise  self  control  over  our  body  and  mind  . These  three  are  both  spiritual  practices  as well  as  our  duties. 

Monday, 9 November 2015

Sannyasa and tyaga.

The  Gita  revisited.
Sannyasa  and  tyaga .

                             Let  me  wish  all my  readers  a very  happy , prosperous  and  safe  diwali- the  festival  of  lights. 

                            Pujya  Gurudev  says  in  his  '  Holy  Geeta '  that  the  second  chapter  is  a  summary  in  anticipation  while  the  eighteenth  chapter  is  a  report  on  the  Geeta  in  retrospect. . The  eighteenth  chapter  goes  through  all  the  important  concepts  discussed  in  the  other  previous  chapters. . This  chapter  opens  with  a  question  from  Arjuna   as  to  what  is  sannyasa  (  renunciation  )  and  what  is  tyaga  (  abandonment  ). . This  chapter  also  deals  with  how  the  temperaments create  differences   among  individuals  in  the  performance   of  yajnas,  in  wisdom,  in  action,  fortitude  and  in  happiness .

                 Both  sannyasa  and  tyaga  are  closely  related.  Sannyasa  can  be  achieved   only  in and  through  tyaga.  The  giving up  of  the  lower  impulses  ,  that  of  the  passions  of  the  rajasic  and  the  dullness  of  the  tamasic  each  moment  of  our  life  is  tyaga.  This  in  due  course  of  time  will  give  one  a  self-mastery  to  give  up  ego- centric  desires  , which  is    sannyasa.  . Hence  the  whole  of  this  chapter   centres  around    this  topic  of  renunciation  and  abandonment. .  Totally  giving   up  all  desire  prompted  activities  is  renunciation  and  abandonment  is  giving  up  all   anxieties  for  enjoying  the  fruits  of  action. . The  anxieties  for  the  fruits  is  always  centered   at  some  future  point  of  time   because  the  fruits  of  actions  come  only  at  a later  period  of  time  for  the  action  done  in the  present  ,  while  renunciation  is  giving  up  of  all  ego  centric   desires  in the  present.   Desires   bring  restlessness   and  agitations  in the  mind.  and  desires  arise  in the  mind  because  of  ego. 

                   It  is  necessary  that  one  starts  with  the  abandoning  the  attachments  or  anxiety  for  the  fruits  of  action. . Actually  renunciation  is  the  goal to  be  reached  in  and  through   the  means  of  abandonment. . Both  are  spiritual  sadhanas  . All  through  the  Gita  Sri  Krishna  tells  that  work  has  to  be  done  and  that  there  is  no  escape  for  anyone  from  work. .  The  Lord  tells  us   to  continue  doing  our  duties  but  to  give  up  only   the  anxiety  for  the  fruits  of  action  and  the  ego centric  desires  . Tyaga  is  the  capacity  with  which   we  are  able  to  withdraw  every  moment  of  our  life  from  the  lower  impulses  of  our  mind  and  sannyasa  is  total  renunciation  of  the   entire   tendencies  which  go  to  form  the  ego. 

Sunday, 8 November 2015



The  Gita  revisited. 

                              The  Lord  goes  on to explain  the  significance  of  the  words  "  OM  TAT  SAT " which  have  been  declared  to be  the  triple  designation  of  Brahman. . Each  word  in  OM  TAT  SAT  denotes  one aspect  of  Reality.   OM  represents  the  Transcendental  and  the  Pure  Self  ,  the  Absolute   and  the  Unborn. It  is  the  Infinite  substratum  upon  which  the  body, mind  ,intellect  are  projected.  TAT  stands  for  the  Eternal  goal  , the  Changeless. . In  the  Mahavakya   Tat  Twam  Asi  , in  the  Chandogya  Upanishad  ,  TAT   represents  that  from  which  everything  has  come  ,  into  which  everything  merges. . SAT  means  that  which  gives  existence  to  all.   So to  invoke  OM   is  an  expression  of  Transcendental  Absolute., to  invoke  TAT  , the  Universal  Truth   or  to  experience   the  concept  of  SAT  is  to  help  make  all our  actions  Divine. . The  Gita  says  that  the  Eternal  Reality  expressing  through  OM  TAT  SAT  is  the  source  from  which  all  castes  , Vedas,  austerities  proceeded  even  at  the  time  of  creation. 

                        OM  is  uttered  while  acts  of  sacrifice  , gifts  and  austerities  (  yajna  , dana  and  tapa ) are  undertaken  to  make  them  more  divine.   Those  who  do  not  aim  at  the  fruits  ,utter  the  word  TAT  . They  are  the  seekers  of  liberation  ,who  are  liberated  from  their  own  attachments  , selfish  desires  and  mental  agitations. . So  TAT  is  chanted  when  yajna, dana  and  tapa  are  undertaken  by  the  seekers  of  liberation  without  any  expectation  of  any  reward. . The  word  SAT  is  used  in  the  sense  of  Reality  and  Goodness   and  it  is  used   in  the  sense  of  an  auspicious  act. . Steadfastness  in  yajna,  dana  and  tapa  is  also  called  SAT. 

                   Chapter  xvii  ends  with  a  negative  statement  from  the  Lord  that  whatever  yajna, dana  and  tapa  are  done  without  shraddha  is   called  asat. 



Friday, 6 November 2015

Tapas of the mind.

The  Gita  revisited .
Tapas  of the  mind 

                          Five  noble  values  of  life  such  as   serenity  of  mind  , silence  , self  control  , purity  of  mind, and  good  heartedness  ,when   sincerely   inculcated  in one's  mind  ,will  come  to  be  called  as  tapas  of  the  mind. or  mental  austerity. . Serenity  of  mind  comes  only  when  we  develop a  healthy  relationship  with  the  world. . When  we  relate  to the  world  on the  basis  of  understanding  ,tolerance    and  love  ,then  we  come  to  experience  serenity  of  mind. . It  is  the  intellect  that  is  filled  with  innumerable  desires. . The  mind  can  experience  quietude  only when  it is  protected  from  the  tempting  sense  objects  which  whip  up  the  desires. .Only  when  the  mind  comes  to set  a  divine  ideal  that  it  becomes  quiet  and  stops  running  after  each  and  every  desire. 

               Good heartedness  is  the  feeling  of  love  and  affection  for  all. This  can  be  developed  when  the  heart  is  filled  with  devotion  and  love  for  the  Lord  and  in course  of  time  the  devotee  comes  to  extend  that  love  for  the  Lord  towards  all  that  he  comes in contact  with. .  Silence  of  the  mind  is  not  the  same  as  observing  silence   and just  not  speaking  does  not  amount  to  silence  of  the  mind. . While  observing  a  "  moun  vrat  "  on  particular  days  , we  would  have  also  seen  that  it  is  an  outward  silence  in as  much  as  we  do not  speak  out  any  words   but     our  mind  keeps  chattering  non -stop.   Silence  of   the  mind  is experienced   only   when  there  are  no  agitations  in the  mind. . Silence  of  speech  must  arise  from  the  relative  silence  of  the  mind. 

          Self  control becomes  the  most  important  quality  in as  much  as  if  it is  not  there  then  it  is  not  possible  to  develop  the  other  values  mentioned  above. . Self  control  is  not  possible  unless  the  motives  are  pure  and  serene. . We  should  have  honesty  of  motive  . We  should  develop  such  qualities  in  us  which  will  motive  us  ever  to  seek  the  higher  goals  and  lead  a  higher  way  of  life. 

Thursday, 5 November 2015

Tapas in speech .


The  Gita  revisited.
Tapas  in speech. 

                    A   lot of  our energy  gets  wasted  over  unproductive  talks. We  have  to conserve  our energy  for  reaching  higher  ideals  and  not  waste  them  over  talks  that  carry  no  meaning  or  value. . Speech  is a powerful  tool  given  to  man  and  how  he  uses  it  reflects  his  intellectual  heights,  mental  discipline   and  physical  self  control. 

                   Certain  rules  are  laid  down  by  the  Lord  as  to  how  speech  should  be:   our  speech  should  not  cause  a  shock  or  disturbance  in  others  minds. . The  tongue  should  never  be  bitter  in  uttering  any  words  or  else  we  come  to  lose  friends  . Speech  should  be  TRUE,  AGREEABLE  AND  BENEFICIAL. . Scriptures  say  "  satyam  vada  , speak  the  truth. . In  telling  a lie  a lot  of  energy  gets  wasted   and  one  falls  in  his  own  eyes  .  At  times  telling  the  truth   may  not  be  agreeable   to  some.  who  have to listen  to it  . So  the  Gita  emphasises  that    speech  should  be   that  which  is  truthful  but  it  should  also  be  that  which  is  agreeable.  . When  the  truth  when  spoken  out  may  not  be  agreeable  for  some  ,then  it  is  better  not  to  say  anything  that  hurts  others  even  if it  is  true  but  it  is  then  better  to  maintain  silence. .  It  is  not  enough  if  our  speech  is  truthful  and  agreeable  , it is  also  important  that  our   words   are  beneficial   for  us   who want  to  share    as well  as  for  others  who  have  to  listen  to  our  words                                                                    If  we  have  to  fulfill  the  three  conditions  laid  down  by  the  Lord  , then  we  would  find  that  we  can  hardly  speak at  all !  Whenever  we  have  the  urge  to  speak  anything  we  should  ask  ourselves  whether  what  we  are  about  to  speak  is  truthful,  whether  it is  pleasing  to  others  and   not  bitter  and  whether  what  we  are  about  to  talk  will  benefit  us  and  benefit  the  listener  . Lord  Krishna  says  that  conserving  the  energy  from  wasteful  talks  should  be  directed  towards  the  study  of  the  scriptures  . This  according  to  the  Lord  is  tapas  in  speech .                       

Monday, 2 November 2015

Tapas - austerity.


The  Gita  revisited.
Tapas- austerity. 

                    The  Lord  takes  up the  classification  of   tapas  which  means  austerity. . Worship  of  the  gods , the  twice born, the  teachers,  the  wise ,  being   pure,   and  straight  forward ,  maintaining  celibacy,  non-injury   are  called  austerity  of  the  body.  To  keep  oneself  attuned  to   the  higher  ideals,wherein  the  meditator  develops  in  himself  the  qualities  of  the  meditated  is  called  worship. So  all  spiritual, moral  and  ethical   development  can  blossom   forth  only  when  one  has  the  attitude  of  devotion towards  the   ideals  represented  by  the   gods,  the  gurus  ,  the  twice born  , and  the  wise. . The  first  birth  of  a  person  is  the  birth  from  his  mother's  womb. To  come  out  of  the  identification  with  the  matter  equipments   and  come  to  enjoy   the  state  of  perfection  is  considered  as  the  second  birth, hence  called  twice born. 

                Brahmacharya  is  to  constantly  revel  in  the  contemplation  of  the  Supreme  Brahman. .  This  contemplation  is  not  possible  if  the  body  indulges  in  sensual  pleasures. . So  all  mental  disciplines  become  essential  for   maintaining  brahmacharya.   Non- injury  does  not  mean   ahimsa    only  at   the  physical  level  ,  it  includes  all  acts  of   non- injuring  others   from  our  emotional  and  intellectual    realms.   So  the  practice  of  austerity   by  worship  of  gods, the  twice  born,  the  guru   and  the  wise,  being  pure  , straight  forward  ,  brahmacharya  and  non- injury   to  others  , all these  constitute  the  physical  austerity. 

                 Actually  tapas  means  conserving  our  energy  from  not  dissipating  into  wrong  channels   or  over  unproductive  fields  but  directing  the  energy   so   conserved  into  more  productive  fields  like  worship  of  the  Lord,  or  taking  to  a  spiritual  way  of  life   is  called  tapas  -self  control. 

Monday, 26 October 2015

The three types of sacrifices.


The  Gita  revisited.
The  three  types  of  sacrifices. 

                              Among  the  three ,yajna  dana  and  tapa  ,  the  Lord  takes  to  explaining   the  three  types  of  yajnas,  sacrifices.   We  have  seen  in the  fourth    chapter ,  the  Lord  had given  a new  meaning  to  yajnas  , sacrifices.   Yajnas  have  now  come  to have  a new  significance  , a universal  application. . In  the  Vedic  tradition  , yajnas  denoted   a fire  ritual  wherein  oblations  were  poured  .  Sri . Krishna's  way  of  explaining  throws  a  new  light  on the  performance  of  yajnas. . It  now  stands  for  all  self- dedicated  activities  performed  in a  spirit  of  service  to the  many. . All  actions  ,performed  without  ego   and  egocentric  desires  , come  under  the  term  'yajna '.

                         The  Lord  says  that  actions  undertaken  by men  without  desire  for  fruit  , and  done  as  enjoined  by the  scriptures  , and  done  with  shraddha   and  considered  as a  duty  ,are  sattvic  actions  .. The  Sastras  speak  of  nitya  and  naimittika  karmas  . They  are  the  unavoidable  and  obligatory  duties  which  when  done  with  great  faith   become  sattvik  yajnas. .  The  sattvik  minded  does  good  actions  which  are  conducive  for  the  welfare  of  all.  When  the  sacrifices  are  offered   seeking  fruits  and  for  showing  off  to  others  for  getting  name  and  fame  ,they  take  the  colour  of  rajasik  yajna. While  the  rajasik  does  yajnas  only  with  the  expectations  of  getting  some  benefit  for  himself  but  he  is  at  the  same  time  preoccupied  with  his  own  worries  and  anxieties. 

                    Those  actions  where  no  food  is  distributed,  nor  mantras  chanted  ,nor  dakshina  to the  priests  who conducts  the  yajna  are  given  ,   are  considered  as  tamasik  yajna. . Food  refers  to  all  the  necessities  of  life.   Unless  a  man  shares  his  all  with  the  have-nots  , no inner  growth  can  ever  happen  in  him. 

Friday, 23 October 2015

The choice of foods


The  Gita  revisited.
The  choice  of  foods. 

                    The  Lord  goes  on  to explain  the  three  types  of  food  that  people  eat  which  He  says,  exhibits  the  type  of  faith  they  have,whether  sattvik  ,rajasik  or tamasik.  Everyman  , according  to  the  choice  of  the  food  he  eats, in  the  type  of  sacrifices  he  makes, in  his  self-denials  , in the  quality  and  quantity  of  charity  he  makes ,  he  exhibits  his  predominant  gunas . This  classification  helps  each  one  of  us  to know  where  we  stand  , and  how  to  correct  ourselves  and  switch  over  to  the  sattvik  type  in  all  these  areas. . This  classification  is  not  to  be  done  for  judging  others  or  to  know  where  others  stand. 

                     The  three  types  of  food  :  The  foods  that  increase  life, purity  and  strength  ,health ,joy  and  cheerfulness  , which  are  agreeable   and  substantial  ,are  liked  by the  sattvik  minded  people.  The  sattvik  eat  such  foods  that  increase  their  vitality  and  give  energy  to  them  for  meditation   and  strength  for  overcoming  temptations.    Explaining  the  rajasik  food, the  Lord  says  , the  rajasik  people  eat  such  foods  that  are  bitter, sour,  saline  ,excessively  pungent  and  hot. ,dry  and  burning. and  these  foods  give  pain , grief  and  disease  .. The  one  factor  we  find  is  that  the  type  of  food  we  eat  affects  us  and  we  are  generally  conditioned  to  some  extent  by the  type  of  food  that  we  eat. . We  do  also  see     that  as  our  thoughts  and  understanding  change  ,this  also  has a  bearing  on  our  taste  and  our  food  preferences  . Sometimes  we  come  to  dislike  the  rajasik  food  that  we  have  been  eating  all our  life  but  now  we  fail  to  relish  them  anymore  as  our   minds  have  become  more  peaceful  and  sattvik  due  to our  spiritual  sadhanas. 

             The  tamasik  chooses  such  foods  that  are  tasteless  ,putrid  ,rotten  , refuse  and  impure. . Sastras  say  that  only  the  food  that  is  cooked  and  consumed  within  three  hours  is  sattvik   and  to  eat  such a  food  afterwards  is   actually  eating  spoilt  food .  All  this  amounts  to  saying  that  all  the  various  kinds  of  foods  with  preservatives, or  stored  in  a fridge  are  all  stale  food  only. We  keep  eating  them  even  without  being  aware  of  this.  We  are  infact  eating  only  tamasik  food  which  will  make  us  more  tamasik.  

The three types of ideals


The  Gita  revisited.
The three  types  of  ideals.

              Sri  Krishna  elaborates  on the  three  types  of  ideals  we  worship  through  our  faith . He  says  that  whatever   we  worship  , whom  we  worship  ,  how  we worship  ,all these  reflect  whether  we are  sattvik,  rajasik  or  tamasik. . 

             One  with  sattvik faith  worships  God  as   his  Ista  devata  .In  his  daily  life  ,he  comes  to admire  the  great, the  noble  and  gains  inspiration  from  them. . Men  of  sattvik  temperament  ,who are  always  peace  loving  ,seek  fulfillment  at  an  altar  of  divinity  ,which   represents  higher  values  and  noble  qualities. . So  they  always  seek  a  divine  Godly  altar. 

            The  one  with  rajasik  faith  worships  the  presiding  deities  of  nature  . He   admires  the  rich  and  the  famous  and  tries  to emulate  the  behaviour  and  lifestyle  of  the  celebrities . The  rajasik  temperaments  push  the  rajasik  men  ,who  have  great  ambition ,  to  seek  semi-gods  . So  the  rajasik  people  worship  the   active  and  passionate  demi-gods  or  deities  to  get their  desires  fulfilled .

             The  one  with  the  tamasik  faith   worships   ghosts  ,spirits  and  negative  forces  . He  admires  criminals  and  violent  acts  . He  has  extreme  fanatical  ideals  and  invokes  tamasik  forces  which  ultimately  destroy  him. . The  men  with  tamasik  temperament  worship  low  and  vicious  powers  for  satisfying  their  lower  urges  for  sense  gratifications  .

               In  short  , the  sattvik  seek  the  help  of good  friends  and  the  company  of  noble  people  , the  rajasik  seek  protection  from  the  rich  and  the  powerful and  the  tamasik  seek  strength  from  criminal  minded  people  . From  the  nature  of  a  man's  field  of  activity ,of  what  he  worships  ,adores, reveres  ,we  can  to a  great  extent  understand  the  type  of  faith  he  has . So  each  man  selects  his  altar  of  devotion  according  to  the  type  of  shraddha  he  has.  

Tuesday, 20 October 2015

What is faith or shraddha ?


The  Gita  revisited.
What  is  faith  or  shraddha  ?

               Shraddha  is  that  which  prompts  all our actions. . All  our actions  come  forth  out of  our own  beliefs  ,which  are  again  due  to  our  inherent  tendencies  (  vasanas ).. Beliefs  are formed  over  a long period  of  time . Faith  is  universal  in  its  nature.   Our  life  on this  earth   is  just  simply  impossible  if we  do not  have   faith.  We  do have   faith  in  so many  things   and   in  the course  of our daily  lives we do exhibit  our  faith   for  example  : we  do have  faith  that  we would  see another  day  when  we  go to bed ,  we  do have  faith  that  our next  breath  would  continue  to be  there . Different  people  have  different  faith  in  different  things. The  theist  has  faith that there is  God,  while  the atheist  believes  that  there  exists  no  God . Scientists  have  faith  in their  own  theories  while the  spiritual  man  believes  in   God,  in the  scriptures  and  the  Guru's  teachings . 

               Our  faith  can  be  sattvik,  rajasik  or  tamasik. . Actions  when  prompted  by  sattvik  faith  bring  peace  and  happiness  ,while  actions  prompted  by  rajasik  faith  will bring  sorrow  and  tension  and  actions  driven  by  tamasik  faith   create  ignorance  and  harm the  doer  as well as  others. . Each  of  us  is  a  mixture  of  all the  three  gunas  . So  I may  have  a  sattvik  faith  when  I worship  God  , I may  at  the  same  time  exhibit  rajasik  faith  when  I indulge  in eating  and enjoying  fast  foods   and  I  may  also  be  showing  tamasik  faith  when  I  gossip  about  others. . When  I    become  sattvik  with  the  help  of   sattvik  faith  in all  aspects  of  my  life  ,then  there  will  be  total  integration  in  my  life  and  this  will  bring  total  peace  and  happiness  to  me.   We  can  change  our  faith and  make  it  sattvik   through  changing  our  thoughts  and  actions.  Sri  Krishna  says  ,"  man  is  what  his  faith  is  (  sattvik  ,rajasik  or  tamasik. )

Sunday, 18 October 2015

Arjuna's question


The  Gita  revisited.
Arjuna's  question. 

                          Chapter  xvi  ended  with  the  Lord  asserting  that  let  the  scriptures  be your authority  in determining what   ought to be done  and  what  ought not  to  be  done. . Chapter xvii  starts  with a  question  from  Arjuna  whether  it  is  sufficient  if  one lives  a life  of  good conduct  and  noble  aspirations  based  on  faith  or  is it  necessary  that  he  should  know  the  Sastras  and  implicitly  follow  the   sastric  injunctions  . Arjuna  wants  to  know   the  conditions  of  those  who set aside   the  ordinances  of  the  scriptures  but  perform  actions  based  on  faith  , of  whether  it  is  sattvik, rajasik  or  tamasik  in  nature  

                       We  all  know  that  it is  difficult  for a layman   to get a full  knowledge  of  the  scriptures  ,which  are  in  the  Sanskrit  language  .. We  do  see  in our  amidst  three  types  of  people  :  there  are  the  few who  study  the  Sastras  , understand  it  and  know it  well  and  follow  the  sastric  injunctions  ,  The  second  type  are  those  who  understand  the  Sastras but  due  to  some  reason cannot  implement  the  teachings  in their  own  life. . The  third  type  are  those  that  do not  get an  opportunity  or  have the  inclination  to  study  the  scriptures  ,yet  they  act  in the world  with  faith  doing  good  actions  . Most  of  us  fall under  this   third category  ..   Some  of  us  are  interested  in  knowing  whether  actions  done  with  faith   even  if  not  confirming  to  scriptural  teachings  ,should  be  taken  as  noble (  sattvik )  ,  not  so  right  (  rajasik )  or  ignoble  (  tamasik ).    

                  Arjuna  's  question  amounts  to  this  :  can  our  actions  be  considered  as  right  when  done  with  faith   or  are  they  wrong  because  scriptural  teachings  have  not been  followed ?   The  Lord  says  it  will  depend  on  the  nature  of  faith with  which  such  actions  are performed.