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