Tuesday, 30 April 2024
Introduction to Second Chapter: Sankhya Yoga (अध्याय दो : सांख्य योग)
2. Dismissal of Arjuna’s
Premature Utterances: aśhochyān-anvaśhochas-tvaṁ
prajñā-vādānśh cha bhāṣhase अशोच्यानन्वशोचस्त्वं
प्रज्ञावादांश्च भाषसे: In the 11th Shloka,
Arjuna’s concerns about the war and its consequences are premature, as the
events have not yet transpired. Therefore, Lord Krishna dismisses Arjuna’s
explanations. He asks, "How can anyone remain in sorrow yet talk like a
wise person?"
3. The Wise Do Not
Mourn: gatāsūn-agatāsūnśh-cha
nānuśhochanti paṇḍitāḥ गतासूनगतासूंश्च नानुशोचन्ति पण्डिता: Without ambiguity, Lord Krishna declares, "The
wise do not mourn for the living or the dead." The wise possess discerning
intellect, capable of perceiving life and death with equanimity. Thus, the
Bhagavad Gita begins by defining the wise as those who have resolved the
mysteries of birth and death, two indelible marks of life.
4. Arjuna's Grief Clouds His
Perception:
Upon careful observation, it is clear that Arjuna's grief is clouding his
perception. The Bhagavad Gita delves deeply into the mental barriers
obstructing clarity, demonstrating how emotional attachments can distort
vision.
5. Time and
Perception: The core teachings of the Bhagavad Gita, particularly in verses
2.11 to 2.16, illustrate how time, external circumstances, and internal states
like emotions and anxiety skew perception. These influences, like dust
particles in the atmosphere, cloud the mind. Just as dust deflects sunlight,
memories and anxieties stored in the mind distort clear thinking.
6. Wisdom and Detachment: The wise do not allow themselves to be swayed by memories and
attachments. It could even be inferred that the truly wise do not retain
emotional memories at all, instead embracing each moment without judgment. In
contrast, most people categorize events as favourable or unfavourable, creating
bias.
7. The Importance
of Correct Vision: At first glance, the 11th Shloka appears simple.
However, it is the core of many verses in the Bhagavad Gita. The teachings in
the Gita focus on correcting one’s perception of reality. Achieving this
re-alignment of vision, however, is not easy—it is one of the most difficult
spiritual practices.
8. The Practicality of the
Bhagavad Gita:
The Bhagavad Gita revolves around practical observations that even the common
person can verify, without delving into abstract theories. Instead, it reflects
everyday reality. The central message of the Gita is to perceive situations
impartially, guiding individuals towards appropriate action. Each person must
explore and apply its teachings for themselves.
9. Deeper Teachings
in Later Verses: Subsequent verses in the Bhagavad Gita delve into the
nature of the eternal, the mental stance of the wise, and liberation from
worldly attachments. These are profound concepts, and they are elaborated upon
in later chapters to provide further clarity.
10. Revolutionary Spirit of
the Gita:
The revolutionary nature of the Bhagavad Gita is evident from the 11th verse.
The phrase "siddhy-asiddhyoḥ samo
bhūtvā " सिद्ध्यसिद्ध्यो:
समो भूत्वा (2.48) goes beyond equanimity
regarding outcomes. While conventional wisdom teaches us to strive for specific
goals, the Gita proposes a profound alternative: navigating life’s journey
without anticipation, unattached to any specific result. This path is daring
and may not appeal to those conditioned to focus on success.
11. Elusive Peace:
Despite mankind’s persistent efforts and rigorous disciplines, lasting peace
remains elusive for many. The Bhagavad Gita offers an open, inclusive framework
that guides us toward this elusive peace, beyond worldly struggles.
12. Transcending Dualities: The Bhagavad Gita
suggests that those who skilfully live without attachment can transcend both
positive and negative consequences in this lifetime buddhi-yukto jahātīha
ubhe sukṛita-duṣhkṛite बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते (2.50). However, the mystery of life, which has perplexed
humanity for ages, remains. Truth is ever-changing, continually reinventing
itself.
13. Natural
Metamorphosis: Consider the caterpillar, unaware of its impending
transformation into a butterfly. It follows nature’s order effortlessly,
without formal instruction. What compels humans to deviate from their natural
state? The metamorphosis of humanity, as alluded to in the Bhagavad Gita, is
not speculative but a tangible reality. The conditioning that holds us back
must be dispelled once and for all.
14. Death and Metamorphosis: In any metamorphosis,
death is inevitable. However, the transformation referred to in the Bhagavad
Gita is not of the physical body, but of the infinitely capable human mind.
This metamorphosis transcends the mind's tendency to deceive itself, ultimately
leading to higher consciousness and understanding.
15. Beyond Logic
and Reason: This transformation cannot be achieved through logic and
reasoning alone. Understanding the divine command of the Bhagavad Gita
transcends intellectual pursuit and requires dedicated practice. Attempting to
understand the Gita purely theoretically yields little unless one internalizes
its teachings.
16. The Synonyms of Wisdom: In the Bhagavad Gita,
terms like "Buddhi," "Gnana," and "intelligence"
are often used interchangeably. Yet their intended meanings are subtle and
near-incomprehensible. This subtlety, which differentiates between life and death,
cannot be easily grasped by anyone.
17. The Subtlety of
Bhagavad Gita’s Message: This subtle wisdom is the message of the Bhagavad
Gita, which every human can achieve using the body, mind, and intelligence
provided to them. It involves setting aside thoughts like "God has not
given me such knowledge" (as implied in 2.46).
18. The True Purpose of Life: In our current state, we
are often entangled in ceaseless conflicts at the cost of vibrant life. The
true purpose of human existence transcends mere achievement. It lies in the
opportunity for self-correction, reconnecting with the ineffable truth, and merging
seamlessly into boundless infinity, free from attachment to the self.
Friday, 19 April 2024
Why read Bhagavad Gita (Part 3)
తెలుగులో చదవడానికి ఇక్కడ నొక్కండి.
A War Without Weapons.
Man tries to control himself through his mind. Thus, he attributes immense significance to his mental faculties.
The Bhagavad Gita promotes a revolution not of arms, but of the mind. It urges us to renounce the opinions, norms, doctrines, and symbols we hold at once, as they are.
If we know who our opponent is, we can win the battle by
a trick or the other. If we face a robot that can imitate everything we do, can
we overcome its ability to duplicate endlessly? Is it possible to rid ourselves
of our own shadow? Let's examine."
The Bhagavad Gita is a groundbreaking text. While the past
revolutions have targeted methods, faiths, doctrines, dictators, or
authorities, the Bhagavad Gita surpasses them all in its revolutionary nature.
It is more rebellious than any event that has shaken the world.
This Puzzling World
"What is this world around us?" Through
curiosity, we gain some understanding of this world. However, we still feel
that we haven't fully grasped it.
"What is the relationship between us and this
world?" "Does reading the Bhagavad Gita require discussion of this
world?" "Should I be concerned which way the world is heading?"
These are common questions we all ponder. Even though religions, scriptures,
and history try to explain the world, they often leave us feeling like ‘we
don't have all the answers’.
No matter how hard mankind tries, the world continues to
be a hard nut to crack. Upon this, it becomes clear to understand this world
mere effort is not sufficient.
I am from a Different World
"Every human being
often feels like a 'stranger' on this earth, experiencing an indescribable
sense of distance and separation from the world. Unable to endure this feeling
of alienation, we typically try to control it through our own efforts."
"To be fair, we don't integrate into our environment
like a tiger in the jungle or a bird perched on a tree, effortlessly claiming
it as their own. When we observe them in their natural habitat, we may even
feel a hint of envy compared to our current sense of alienation. We often
hesitate to connect, particularly with our fellow human beings.
Although all religions
teach that we should be friendly with those around us, we create a different
world inside by showing concern and affection on the surface. Thus, our
external world is a drama and inner world is purely imaginary. Strategic too.
The Bhagavad Gita tells us to purge such feelings along with the roots. (Bhagavad Gita 15-2, 15-3). But all our
preparations and ways to reach those roots are self-made. Therefore, they
prioritize self-preservation and frustrate those efforts (2-45).
"In this manner, we are tentative about our
relationship with the surrounding world. Consequently, we propose many theories
to justify our actions. Man's inability to naturally assimilate with his
surroundings leads to hardships and suffering."
We put up a show to prove that ‘we are not strangers’ to this world; perhaps unwittingly inviting numerous misfortunes through this single endeavour. On careful observation, we find that all our actions stem from reactions to the feelings that are hidden in the mind.
Why Do We
Seek Freedom?
At each phase of life, we encounter barriers that hinder
us from being ourselves. We seek freedom (or relief) from those obstacles. A
careful examination may reveal that this is merely a reaction.
What is
meant by freedom, and what are we seeking freedom from? Frequently, we assume
the role of a judge, evaluating every event we encounter. We habitually label
things as 'just' or 'unjust,' 'appropriate' or 'inappropriate,' 'agreeable' or
'disagreeable.'
Serious exploration requires freedom, especially from the
constraints of the familiar. When we hold onto the belief that we possess the
capability to ascertain truth, we often adopt a judgmental stance. This mindset
unmistakably hinders the pursuit of truth.
Keeping a
clear conscience is a must for this freedom. A critical search requires the
freedom not to lean toward a solution. A freedom not to see the problem through
the lens of "solutions". What do we do? Do we watch the problem? Or
do we evaluate solutions? We often “choose solutions”.
Beauty & Happiness.
When we encounter a parrot or a peacock, joy spontaneously arises within us. Similarly, even a small stream of flowing water brings us immense joy. However, the same cannot be said when facing another human being. Initially, a more defensive reaction tends to arise. What is the cause of this phenomenon? While the need for protection from wild animals like tigers and wolves is understandable, why do we also feel the need for protection from fellow humans?
We
experience happiness upon beholding a beautiful flower, a magnificent building,
or a picturesque landscape. Is the beauty inherent in them, or is it the joy of
our recognition? Conversely, when confronted with a puppy afflicted with
scabies or a leper covered in sores, do we not feel disgust? We readily
recognize this as a reaction, yet we instinctively perceive the appreciation of
beauty as innate, although both are merely reactions.
Following the points discussed earlier, it becomes clear
that the joy and sorrow we feel are reactions, not actions. They are products
of our own perceptions. When viewed in this light, every emotion is a creation
of our own making. These constructs, with their distinct beginnings and ends,
are finite and disconnected from infinity (Gita 5-22). As such, they are merely
superficial concepts and do not align with the truth.
Hence, decisions based solely on
the joys and sorrows of our experiences are inadequate. The truth transcends
these considerations. The Bhagavad Gita delves deeply into this topic because
there is no clearly defined path to that truth.
It's worth noting that we lack definitive tools to
ascertain the truth. Even others are in the same position as us. How can we
trust those who assert, "I know God" or "I know the truth"?
It's essential to think for ourselves and critically evaluate such claims.
Therefore, in the absence of firm ground or a reliable basis, we are left feeling adrift. On our own, it's difficult to find the truth. Therefore, the Bhagavad-Gita posits that there is only one path to true intelligence, as stated in verse 2-41: "व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन" (vyavasāyātmikā buddhir ekeha kuru-nandana) which translates to "There is only one intelligent way (all others are not)." That is the bhakti or devotion.
Where to Start?
The Bhagavad-Gita emphasized the paramount importance of
silence. Nevertheless, silence is not easily comprehended by others. In such
situations, one may speak according to the guidelines provided by Gita.
अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् | स्वाध्यायाभ्यसनं चैव
वाङ्मयं तप उच्यते || 17-15|| (anudvega-karaṁ
vākyaṁ satyaṁ priya-hitaṁ cha yat svādhyāyābhyasanaṁ chaiva vāṅ-mayaṁ tapa uchyate) Purport: The practice of
using words that are non-disturbing, truthful, inoffensive, and beneficial,
along with the regular recitation of the Vedic scriptures, is known as
meditation in speech.
If one must speak, it shouldn't be perceived as an
intrusion. It should resemble a mother who, despite being exhausted from a
day's work, remains undisturbed by her baby's cry. She attends to the baby with
utmost care and love. After considering various virtues, it becomes evident
that humans can truly assist others primarily through verbal communication.
A Difficult Choice
We often
hope for life to progress smoothly, devoid of any unexpected twists or turns.
But how realistic is this expectation? Has anyone ever witnessed such a
seamless journey through life? While it would be ideal if everything unfolded
as planned, upon reflection, is it truly feasible? Despite our meticulous
preparations, precautions, and plans, we consistently encounter individuals who
find themselves entangled in unforeseen and unpredictable circumstances.
All religions depict God or Truth as infinite. Over the
course of a few thousand years, even the most exquisitely crafted sculptures,
temples, scriptures, and civilizations will eventually crumble into ruins,
merging into the annals of time without leaving a trace. However, God or Truth
endures. Therefore, it is imperative to recognize that God transcends any
specific form.
From what
has been said so far, all that falls in the realm of cognition may be treated
as impermanent. That which we don’t know forms the imperishable.
As we search for a key whose location eludes our memory,
we prioritize it above all else, setting aside even valuable objects until we
find the key. Similarly, our pursuit of truth should be characterized by such
eagerness and enthusiasm. What we require is unwavering focus in our search and
the wisdom to let go of what is not relevant.
Engaging in
devotion and searching for a key share a commonality. Both require such
absorption that we are scarcely aware of what we are relinquishing. If we do
become cognizant, we might be tempted. This is why those who have reached such
a stage often cannot articulate what they have sacrificed.
If the mind is fixated on salvation, this pursuit will
not yield fruit. It is not genuine devotion. The only path that leads to
salvation is to abide in devotion. Salvation is not easily attained through any
other means (Gita 11-54).
Engagement
without a Bride
We live in
a world of selective perception. We tend to focus only on its comparative
merits, fostering feelings of separation and witnessing the chaos that
permeates this realm.
Exactly, the only impediment to discovering the truth is falsehood, which proves challenging to eliminate. Removing a memory or thought from the mind, especially when it relates to a pressing matter, is not practically feasible. Even if momentarily forgotten, remnants of these events persist and resurface unexpectedly in unsolicited situations (Gita 2-59).
"The
Bhagavad Gita (15-4) exhorts us to seek the inner source that perpetually
rejuvenates life. It challenges individuals to find a way out of the cyclical
patterns they are entangled in. Furthermore, it emphasizes that the essence of
the Bhagavad Gita is not about aligning with our preferences and opposing what
we dislike (4-43, 44)."
The essential requirement is to nurture a serene and
resolute mind, not one devoid of vitality. It is only through this preparation
that one can attain clarity regarding the deeper meaning of the Bhagavad Gita.
Simply reciting the known literal meanings and twisting them to conform to a
particular ideology serves no purpose. The following observation from the
esteemed philosopher Alan Watts is noteworthy.
“We do not "come into"
this world; we come out of it, as leaves from a tree. As the ocean
"waves," the universe "peoples." Every individual is an
expression of the whole realm of nature, a unique action of the total universe.”
– Alan Wilson Watts
According to Alan Watts, we are deeply entrenched in the
traits of this world, making it seem almost impossible to transcend it.
However, the Bhagavad Gita asserts that with diligent effort, it is indeed
possible to find a way out of the world.
The decision is entirely up to the individual, made without any assurance (2-58, 6-10). It's akin to an engagement without a bride. Unfortunately, driven by the pursuit of profit, we often dismiss these words as meaningless.
Outskirts
of Nowhere
A town may have a border, but without a town, the concept
of a border loses its meaning. In this sense, our current state can be likened
to the "Outskirts of nowhere" or the "periphery of
nothingness." In truth, we find ourselves in a state of perpetual
uncertainty.
The
Bhagavad Gita essentially conveys a simple message: there are only two states
of existence. One is to remain as we currently are, and the other is to become
utterly absorbed in devotion to the extent that we lose sight of ourselves.
Considering all the aspects mentioned above—life, time
(especially Gita 2-12), action, jnana, and brahman—it's evident that they are
intertwined and can be easily confused. It's clear that truth cannot be grasped
by examining any one of these in isolation.
Exactly. In
the realm of devotion, there are no boundaries or fixed destinations. Notions
such as "how far I have come," "I am better than the next
person," or "I crossed the line and won the race" hold no
significance. This illustrates that salvation is not a "definable
destination" (6-4, 5, & 6).
A Deceitful
View
From the comparisons made above, it appears that we are
unable to see the world before us accurately. This leads us to conclude that
there is an inherent flaw in our perception itself. Additionally, the
frequently repeated phrase "य: पश्यति स पश्यति" (yaḥ paśhyati sa paśhyati) in
the Gita (5-5, 6-30, 6-32,
13-28, 13-30) underscores the
importance of seeing right.
The
Bhagavad Gita delves deeply into the intricate relationship between man and his
environment. This environment encompasses not only us, our families, and
society but also elements such as water, rivers, oceans, hills, rocks,
mountains, the earth, time, and our own minds (inner selves). Without understanding the relationship
between the inner and outer worlds, the quest for Truth remains incomplete
(6-30, 6-32).
Now, I request the readers to critically evaluate the below surreal painting titled “the human condition” (1933) by world famous artist Rene Magritte.
"A part of the landscape view seen through a window, is hidden by a painting
that represents the same part. That is, the visible tree is actually the
painting. To the viewer, the tree seems to be inside the painting (ie inside
the room) and actually outside the room".
The painted part has boundaries that separate the
painting (unnatural) from other natural objects. In the picture above, the
artist has tried to do justice by painting a perfect landscape that matches the
natural landscape.
When we attempt
to act naturally, it often feels forced and unnatural. Truth cannot be attained
through pretence. Man struggles to seamlessly integrate into the world around
him, resorting to the creation of boundaries between "ME" (inner
self) and "NOT ME" (external world) for survival. However, this
self-imposed separation inevitably leads to a sense of alienation. To truly
merge with world, one must relinquish these boundaries and reconcile the
contradictions one has constructed (Gita 3-33, 3-34).
Indeed, the Bhagavad Gita challenges us to muster all
available faculties to rectify our perception of the world and ourselves. This
process constitutes the self-knowledge described in the Bhagavad Gita. Such
self-knowledge cannot be bestowed by any external authority; it must be
attained through personal effort. Therefore, one must engage with the Bhagavad
Gita actively to clarify own vision and attain true self-awareness (Gita 3-35).
x-x- The End -x-x
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