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kami
USA
920 Posts |
 Posted - Jun 14 2013 : 11:52:10 AM
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Hi all,
I'm in the process of writing up a summary of certain chapters of the Gita for my weekly Vedanta study group, and was thinking of posting some of it here. This will not be a translation or commentary from anyone else, but how it relates to my (and the commonality of everyone's) spiritual path, practices and openings, and a host of concepts as they appear in the Gita.
These include:
*Dharma
*Maya
*Atman
*Brahman
*Karma yoga
*Sacrifice
*Suffering and sin
*Jnana yoga
*Bhakti yoga and surrender
*The ultimate understanding and letting go
When I began reading the Gita as a teenager, it was seen as the quintessential text of karma yoga, with the message, "Do your duty and don't worry about the fruit of action." While my main focus at the time was to memorize the verses in Sanskrit for chanting competitions, the deeper I dug, the more intriguing it became, each word placed strategically, flowering with multiple meanings that often pop up in my understanding at unexpected times. With continued study over the last 20 years, I've come to see the Gita as the epitome of teachings of Bhakti and Jnana yoga, and the amalgamation of all paths that lead to God.
If there are other Gita lovers that would like to chip in and share their perspectives, that would be fantastic.
kami
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Edited by - kami on Jun 14 2013 1:00:05 PM |
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bewell
1275 Posts |
Posted - Jun 14 2013 : 12:04:28 PM
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Wonderful! I would like to join in, studying Gita for the first time, doing so informed by the guidance of your summaries.
There are various translations online free. Is there one you would recommend? |
Edited by - bewell on Jun 14 2013 12:20:02 PM |
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kami
USA
920 Posts |
Posted - Jun 14 2013 : 1:06:34 PM
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quote:
Originally posted by bewell
There are various translations online free. Is there one you would recommend?
Hi Bewell 
Thank you!
Eknath Easwaran's commentary is fantastic.
The International Gita Society is also a good resource.
The one we use in our group is Swami Chinmayananda's commentary, each chapter being a separate book.
Looking forward!
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kami
USA
920 Posts |
Posted - Jun 14 2013 : 7:01:55 PM
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The context
For those unfamiliar with the context of the Gita, here goes.. Translated as the "Song of God", the Gita is a dialogue between Arjuna, a prince and Lord Krishna, functioning here as Arjuna's charioteer that takes place on the first day of the great war of Kurukshetra. This dialogue occurs in the form of 700 verses, and is being narrated by Sanjaya, the charioteer of king Dhritharashtra. The Gita occurs exactly in the middle of the Indian epic Mahabharata. Strange circumstances for a discourse...
Here is a background on how this war came to be:
Dhritharashtra and Pandu are brother princes of this particular (Sun) dynasty. Dhritharashtra, although older, is born blind and thus, Pandu is crowned king. This is where this story really begins - lifelong jealousy, which will eventually cost Dhritharashtra everything. Pandu has two wives, one of whom, Kunti, is Krishna's aunt. Pandu has 5 sons who are known as the Pandavas. Dhritharashtra has 100 sons and one daughter, called Kauravas after the Kuru dynasty. The two oldest of his sons are Duryodhana and Dushasana. The cousins grow up together, have the same gurus and are arch rivals. Pandu dies young and Dhritharashtra becomes king, trying to be fair to his nephews. When they grow up, he gives them half the kingdom that they spruce up really well and marry Draupadi, a coveted princess, invoking further jealousy from Duryodhana. He calls upon his cunning uncle and together they invite the Pandavas for a game of dice. The Pandavas lose everything in this gamble, including Draupadi. She is dragged into the public area, and in front of the king, the gurus, all the ministers, and her 5 husbands, an attempt is made to disrobe her. Initially she fights and begs for mercy, but then gives up and calls upon Krishna. Suddenly, they are no longer able to shame her, for her sari keeps growing. After several hundred yards are pulled from her body, they give up, and the Pandavas with Draupadi are sent into exile for 12 years..
When they come back and ask for their kingdom, the Kauravas refuse, challenging them to war. Krishna, the king-maker, tries to negotiate, but Duryodhana is intent on war. He travels across India, forming allegiances, threatening kings everywhere to join him or be challenged. As a result, the Kaurava army is several times bigger than the Pandavas', with the gurus, relatives and friends forced to side with Duryodhana. Arjuna, the third of the brothers is particularly close to Krishna and is given the choice to choose between Krishna (who will not fight) or his powerful Yadava army - he picks Krishna.
Since Dhritharashtra is blind, he asks his messenger and charioteer, Sanjaya, to narrate the events of the war on an ongoing basis. Sanjaya is a devotee of Krishna - Krishna grants him divine sight and hearing so he could see and hear everything remotely..
So here we are on the battleground of Kurukshetra. All the parties blow their conches, adrenaline is high with hatred, excitement and vengeance running wild.. Krishna wordlessly drives the chariot, placing it strategically where Arjuna can survey the whole battlefield. Arjuna sees the smaller Pandava army on one side, facing off with the substantially larger Kaurava army on the other, filled with his cousins, gurus, uncles, childhood playmates and loved ones..
He loses heart, immolized by sadness and grief at the thought of killing them all, throws down his bow and sits down dejected, declaring that he will not fight.. This is the first chapter of the Gita. The rest of the 17 chapters is Krishna revealing the secret of existence (yoga), and answering Arjuna's questions.
Symbolically, the Mahabharata represents different aspects of ourselves at war with each other... Will try to explain in the next post. |
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mr_anderson
USA
734 Posts |
Posted - Jun 14 2013 : 7:22:05 PM
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| Thanks for this, I'll look forward to reading your summaries. Also I had not conceived of a Vedanta Study Group before, and so it's pleasing to find (google'd) there is a group in NYC (The Chinmaya Mission of NYC, founded by Swami Chinmayananda) so I will attend some meetings. :-) |
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kami
USA
920 Posts |
Posted - Jun 15 2013 : 09:36:12 AM
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quote:
Originally posted by mr_anderson
Thanks for this, I'll look forward to reading your summaries. Also I had not conceived of a Vedanta Study Group before, and so it's pleasing to find (google'd) there is a group in NYC (The Chinmaya Mission of NYC, founded by Swami Chinmayananda) so I will attend some meetings. :-)
Hi Josh,
The study group I'm in is of the Chinmaya Mission. We have studied various texts the last few years and have settled on the Gita for long-term study.
Swami Chinmayananda or Gurudev, as affectionately addressed, was a revolutionary. His life story is fascinating and inspiring, growing up in British India and being part of the freedom movement. After a chance meeting with Swami Sivananda, he became a renunciate. Swami Sivananda, the gracious guru, sent him to Swami Tapovan high up in the Himalayas, when he felt that he needed somebody higher to guide him. Gurudev spent years there, and after self-realization, was asked by his guru to come back to the world and bring Vedanta to the average person. And he did, writing innumerable books and commentaries, and performing what he called "Janana yagnyas" all over the world - multi-day discourses on various Vedantic texts. Jnana yagnyas are still continued by the various monks of Chinmaya Mission, including Gurudev's successor, Swami Tejomayananda. Gurudev was a charismatic orator - his videos are on YouTube, (including lectures on the Gita, the Upanishads, Brahma Sutra, etc).
Gurudev also began the Bal Vihar program, a Vedantic course of sorts for kids. The curriculum is really fantastic, beginning with learning simple mantras, then the Indian epics, and in 8th grade, introduction to nonduality.
Study groups are as good as the participants IMHO. There can be much straying off the topic, not unlike these forums. But, I enjoy studying these texts, particularly in the context of practices and openings..
Would love to hear about your experience with it if you decide to join a group.
Love. |
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Will Power
Spain
415 Posts |
Posted - Jun 15 2013 : 1:23:02 PM
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It's a great book. Lahiri Mahasaya's comments are available in yoganiketan.net
Also althought I have read the Bhagavad Gita, once I found a beautiful Bhagavad Gita for Kids on the internet, it was great!
I also bought a comic of the Gita, which is very nice specially for kids.
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bewell
1275 Posts |
Posted - Jun 16 2013 : 07:01:57 AM
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quote:
Originally posted by kami
Arjuna, the third of the brothers is particularly close to Krishna and is given the choice to choose between Krishna (who will not fight) or his powerful Yadava army - he picks Krishna.
May I ask some questions?
What is the significance of this decision? What happens to the Yadava army, since they are not chosen? Do they refrain from engagement? Why does Krishna not fight? |
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kami
USA
920 Posts |
Posted - Jun 16 2013 : 09:54:10 AM
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quote:
Originally posted by bewell
quote:
Originally posted by kami
Arjuna, the third of the brothers is particularly close to Krishna and is given the choice to choose between Krishna (who will not fight) or his powerful Yadava army - he picks Krishna.
May I ask some questions?
What is the significance of this decision? What happens to the Yadava army, since they are not chosen? Do they refrain from engagement? Why does Krishna not fight?
Hi Bewell,
This is a very poignant part of this story... Amazing how you picked up on it.. Here's a bit more about it this part..
Duryodhana and the Pandavas spend many months getting their armies together once it becomes evident that the war is on. Since Duryodhana is the reigning king of the most powerful kingdom in Bharat (India), he is able to gather a much bigger allegiance..
Duryodhana and Arjuna come to Dwaraka (Krishna's kingdom) last. As a background, Krishna's brother, Balarama, is one of the cousins' gurus. He has taught them warfare, particularly mace-wielding. Duryodhana and Arjuna's brother, Bheema favor the mace as weapons and excel at it. Krishna and Balarama lord over the powerful Yadava army.. There is high regard for Krishna by everyone. In fact, when Duryodhana is counseled by Krishna, he says he knows that he is not following dharma, but he just can't help himself!
The two walk in together into Krishna's palace. He is lying down, pretending to be asleep. Duryodhana is impatient and fidgety, standing by Krishna's head, while Arjuna stands humbly by his feet, head bowed in awe to see him resting. Krishna opens his eyes and sees Arjuna first, and knowing why they are there, gives him the choice between him and his army. Arjuna doesn't even blink an eye. Duryodhana is elated to have the undefeated Balarama and the Yadava army..
Krishna will not fight, because he is all-powerful, an avatar. He has never lost a fight or battle since he was a baby. Being Vishnu, he has at his disposal the Sudarshana chakra, the discus, that at his command can annihilate the universe if needed. Most importantly, in this context, it is not his war, and he knows it is needed.
Symbolically of course, this "choosing" is that critical point in our own paths where oneness with God is the single, most desired goal (even at the cost of losing everything else). This is the beginning - desire as described by Yogani, or Bhakti.
One can see the symbolism behind all of the Mahabharata - it is said our vasanas lead to the manifold undesirable qualities, like the Kaurava brothers (100 in number) and relatively only a few desirable ones like the Pandava brothers (5 in number). It is an uphill task for the 5 to overcome the 100, assisted by so many other powerful forces (allies, gurus, etc). Krishna represents Brahman or Self and Ishwara (Brahman + maya). Each character in this epic represents a unique quality of the microcosm, beyond the scope of this summary.
P.S: If anyone is interested in reading about the symbolism of the Gita in depth, I highly recommend the book, The Yoga of the Bhagavad Gita, by Paramahamsa Yogananda.
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bewell
1275 Posts |
Posted - Jun 16 2013 : 1:33:23 PM
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quote:
Originally posted by kami
In fact, when Duryodhana is counseled by Krishna, he says he knows that he is not following dharma, but he just can't help himself!
What is dharma? Law, natural law, decree? In this case, is it dharma to to avoid war by negotiating, as Krishna had counseled? |
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kami
USA
920 Posts |
Posted - Jun 17 2013 : 12:14:35 AM
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quote:
Originally posted by bewell
What is dharma? Law, natural law, decree? In this case, is it dharma to to avoid war by negotiating, as Krishna had counseled?
Dharma is indeed natural law - that upon which all creation rests.
Although it is a simple definition, the murky thing is to know what one's dharma is. In the context of the Gita and other Vedic literature, in order to understand dharma, it helps to understand three other concepts - guna, varna and ashrama.
Guna is "quality", tendency or aptitude. All of creation can be seen to be composed of 3 gunas - tamas, rajas and sattva. Tamas refers to the quality of inertia, darkness, and/or heaviness, rajas of movement, action, dynamism and sattva of purity, lightness, light. Tamas makes up the structure of the universe, rajas provides movement, and sattva the intelligence. In all creatures, these qualities in specific combinations, make up the psyche/nature. Evolution consists of moving from tamas to rajas to sattva. Tamas in us results in inertia, lack of motivation, laziness, etc, rajas results in activity (and hyperactivity), movement, determination, accomplishment, etc and sattva results in quiet mind, clarity, purity of being, etc. If we have taken up spiritual practices, we have already moved from tamas to rajas..
Varna is the sorting, classification or division of a group. In 4:13, Krishna declares that he created 4 varnas (castes) according to guna and work/vocation: Brahmin (not Brahman), Kshatriya, Vaishya, and Sudra. This classification exists universally in every society, government, organization or group: the Brahmins (sattva, rajas, tamas in that order) are the "think tanks", those that come up with ideas, concepts and discoveries, the Kshatriyas (rajas, sattva, tamas) are the leaders, politicians, the ones that take on the task of bringing ideas to fruition, the Vaishyas (rajas, tamas, sattva) are those that excel at finding resources for the project - the economists, financial planners, fundraisers, etc, and the Sudras (tamas, rajas, sattva) are the workers, the ones that do the actual producing.
In the Vedic system, a person chose his "caste" according to his/her aptitude and type of work. A Brahmin's son could become a warrior (Kshatriya), a Sudra's son a Brahmin, etc. In addition, there was an "ashrama" system - upto a certain age, everyone was a student (Brahmacharya). Upon entering adulthood and finishing studies, most married and became householders (Grihastha). Once these duties were performed and children raised, the householder left all material ties (except the spouse) and retired to a quiet place for reflection (Vanaprastha), becoming celibate again. Finally, with further non-attachment, one entered the final stage of life (Sannyasa), renouncing everything and withdrawing inward.
In the context of guna, varna and ashram, it is easy and simple to know what one's dharma is. Thus, as a Brahmacharya (celibate student), one's dharma is to study, to honor and obey the guru and to direct all energies toward learning. As a Kshatriya king, one's dharma is to first and foremost serve/protect his subjects and to lead by example, but also care for his family (since he would also be a Grihastha), and so on.
In the context of the Mahabharata, Duryodhana was a king (therefore Kshatriya) and his dharma was to rule justly, to give the Pandavas the kingdom he had promised them before their exile. His dharma was to protect his people, not subject them to the horrors of war. However, (especially once the war was announced and particularly after the conches were blown), it was Arjuna's dharma (also as a Kshatriya) to fight against injustice. To not fight would be adharma (opposite of dharma) and akin to "sin".
On the spiritual path, it may not always be clear what our dharma is, at least initially. This is also true because as spiritual practices are taken up, there is evolution in terms of the gunas, becoming more and more sattvic. This may (and does) result in a draw toward different types of work/vocation to be in line with the inner transformation. Previously enjoyed work may not appeal so much.. Also, the need for external reminders of our dharma lessens with surrendering and trusting what arises. Throughout the Gita, Krishna emphasizes that swadharma (one's own dharma) is far superior to paradharma (someone else's dharma). As an example, premature renunciation of one's family/life to retire into a life of contemplation (because it is suited for someone else) would be adharma.
Dharma is not merely "should" or "should not" but the universal law that inherently benefits and upholds the whole, rather than the individual. Thus, any action undertaken with the motive of benefitting solely oneself is inherently adharmic.
Hope this isn't too confusing.
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bewell
1275 Posts |
Posted - Jun 17 2013 : 10:29:56 PM
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| Very clear interpretation! Thank you |
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kami
USA
920 Posts |
Posted - Jun 18 2013 : 09:46:32 AM
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Universal Desires
The ashrama system based on guna + varna was designed to fulfill the four basic desires of human life:
-Dharma (the desire to lead a purposeful life, contributing to society according to one's gunas)
-Artha (the desire for basic needs [food, shelter, clothing] and material wealth/resources)
-Kama (the desire for fulfillment of sense pleasures - art, music, beauty, sexual union..)
-Moksha (the desire for liberation, and transcending the other three)
These desires must be fulfilled in this order, according to Vedic scripture. For example, unless one's basic needs are met, they cannot be asked to meditate on the Self. Additionally, Moksha cannot be attained unless one has experienced and transcended sense pleasures. All of those vasanas must be exhausted within the context of one's dharma in order to progress to moksha. Adharma results in a continuous loop of vasanas, with moksha being lower and lower on the "list" of desires to be fulfilled. While this progression is something we must all go through, the timeline of this for each of us is different, occurring over lifetimes. Thus, somebody extraordinary like Ramakrishna or Ramana Maharishi may seem to have jumped right to moksha, but that is simply because they have been through the previous stages in previous lifetimes.
The very first verse of the Gita begins with Dhritharasthra asking Sanjaya:
"Sanjaya, what did my sons and the sons of Pandu do when eager to fight, they gathered on Kurukshetra the battleground of Dharma?"
Arjuna (symbolizing us spiritual seekers) has come to this sacred battleground "ripe" for moksha. He has followed his dharma, has accomplished much in his life being a superb/decorated warrior with no wanting for wealth, and has enjoyed all sense pleasures to his heart's content. Yet, it was all transient (albeit needed) and has not erased the deep inner conflict that is characteristic of being human, the pull between mind (manas) and higher reason (buddhi).
Once this inner conflict reaches a critical point, the "itch" to know the Truth arises, to fulfill the final of the four universal desires - moksha.
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bewell
1275 Posts |
Posted - Jun 19 2013 : 09:54:10 AM
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Thank you for your generosity
What strikes me is that Artha and Kama are not separated -- food is also art -- except perhaps in ascetic renunciation; but even the most simple meal, served in the most crude ways -- eating a half cantaloupe without any utensils in solitude -- can be amazingly beautiful.
Yesterday, I was privileged to guide a meditation at the Episcopal Cathedral exploring the meaning of this saying in direct experience: "...wherever you turn your eyes, there is no portion of the world, however minute, that does not exhibit at least some sparks of beauty...." This quotation is from an unlikely 16th century Christian theologian, John Calvin, but I used it to introduced an exercise in Trataka - concentrated gazing at a single point. The meditation proceeding from outward focus inward, resting in simple aware presence, then returning to daily life with eyes opened.
The experience of beauty was palpable, but the experience of beauty was intimately fused with abiding in simple awareness. In your interpretation of Gita, do Artha, Kama, and Moksha become one intimate whole? |
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kami
USA
920 Posts |
Posted - Jun 19 2013 : 12:05:43 PM
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quote:
Originally posted by bewell
Thank you for your generosity
What strikes me is that Artha and Kama are not separated -- food is also art -- except perhaps in ascetic renunciation; but even the most simple meal, served in the most crude ways -- eating a half cantaloupe without any utensils in solitude -- can be amazingly beautiful.
Yesterday, I was privileged to guide a meditation at the Episcopal Cathedral exploring the meaning of this saying in direct experience: "...wherever you turn your eyes, there is no portion of the world, however minute, that does not exhibit at least some sparks of beauty...." This quotation is from an unlikely 16th century Christian theologian, John Calvin, but I used it to introduced an exercise in Trataka - concentrated gazing at a single point. The meditation proceeding from outward focus inward, resting in simple aware presence, then returning to daily life with eyes opened.
The experience of beauty was palpable, but the experience of beauty was intimately fused with abiding in simple awareness. In your interpretation of Gita, do Artha, Kama, and Moksha become one intimate whole?
Thank you Bewell, for your loving presence.
Those four categories simply describe the universality of desires and in this context, refer to the "pull" or the hold of desires upon us. Depending on the unique matrix of vasanas, each of us desires something, and all of these fall into one of these categories. And based on human nature, this is the "progression" of desires (in general). One starving of hunger is drawn to food, not Van Gogh or Mozart. Yet, when one has fulfilled basic needs of food and shelter is there is a natural pull to enjoy "better" food, or wine, or music, or cars, or whatever. All of this is colored by the duality of like/dislike, good/bad, etc.
This progression is similar to the description of the ascension along the chakras. The Muladhara chakra represents survival and connectedness to the earth, Svadhistana to sexual union and sense pleasures, Manipura to ambition/achievement, Anahata to love and compassion, etc..
What you are describing is different. With purification and openings, there is the seeing of beauty in everything - this arises from lessening of desires and the coloring of duality. There is gradual lessening of the "pull" or draw of the senses.
With moksha (liberation), one transcends the other three, including all concepts of dharma, karma, etc.
Does that make sense?
Much love. |
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bewell
1275 Posts |
Posted - Jun 19 2013 : 1:04:10 PM
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| Yes |
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jonesboy
USA
594 Posts |
Posted - Jun 20 2013 : 10:22:39 AM
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| Thank you for these lessons |
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kami
USA
920 Posts |
Posted - Jun 20 2013 : 12:22:07 PM
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quote:
Originally posted by jonesboy
Thank you for these lessons
Thank you for your presence. |
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kami
USA
920 Posts |
Posted - Jun 20 2013 : 1:36:30 PM
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"Yoga" as in the Gita:
In the Gita, "yoga" has numerous meanings - union (the commonly understood meaning), separation of the real from the unreal, method/technique, Being, etc.
Every chapter is called a "yoga":
1. The Yoga of Arjuna's grief
2. The Yoga of Knowledge
3. The Yoga of Action (karma yoga)
4. The Yoga of Renunciation of Action
5. The Yoga of Renunciation
6. The Yoga of Meditation
7. The Yoga of Wisdom and Understanding
8. The Yoga of the Eternal Brahman
9. The Yoga of the Royal Secret
10. The Yoga of Divine Glories
11. The Yoga of Revelation of the Cosmic Form
12. The Yoga of Devotion
13. The Yoga of the Field and it's Knower
14. The Yoga of the Three Gunas
15. The Yoga of the Supreme Being
16. The Yoga of the Divine and the Demonic
17. The Yoga of the Threefold Faith
18. The Yoga of Moksha by Renunciation
Chapters 1-5 deal with the preliminary steps of the path, purification by karma (action) and understanding and developing discriminative wisdom. Chapters 6-12 deal with myticism, development of intuitive understanding, and stepping out of the ordinary plane into that of divine/astral senses, and learning to rest in the "real". Chapters 13-18 are laying down of heavy wisdom, that is, continued development of higher understanding and the workings of the universe.
In the first Chapter, Arjuna's yoga (method) of coming to the path is that of depair and inner conflict. The conflict is one that each of us faces - between what is right and what feels good, between social expectations and personal motivations/aptitude, etc.
For Arjuna (and us), it would have been (be) so much easier if the opposing army didn't consist of those he loved. If everyone in that army were evil/bad, he would not have thought twice about fighting; in fact, he had fought innumerable wars and battles in his lifetime and was a seasoned warrior (but none were ever against his "own"). Much to his dismay, he was now expected to do away with the whole lot, the good and evil alike.. Symbolically, this represents the conflict we have as seekers - it is easier to understand that we need to let go of unserving habits or thought patterns, but harder to let go of those "good" ones, the ones that make us feel better about ourselves..
Additionally, Arjuna goes on to lecture Krishna about dharma in the first chapter, fantasizing about all the possible outcomes of this war and of his perception of adharma.. Although several commentators omit the first chapter as insignificant, this is one that depicts our dilemma so beautifully - Arjuna is me, the seeker. When faced with something I have not wanted to do, my clever mind has made up all sorts of justifications - all the possible undesirable outcomes, that particular course of action being "wrong", etc. Yet, all such justifications boil down to - attachment or aversion to a belief or viewpoint that happened to clash with the reality of the situation at hand.
In the second chapter, Arjuna continues his lamentation, but finally loses steam and declares, "With my heart smitten by helplessness, my mind confused about dharma, I ask Thee to tell me what to do. Instruct me; I am now your pupil and I take refuge in you." (2:7) This marks the beginning of surrender to the guru/teacher.
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kami
USA
920 Posts |
Posted - Jun 23 2013 : 9:20:50 PM
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II - The Yoga of Knowledge
This chapter is a sampler of sorts, many of the concepts in the Gita in snippets, to be elaborated in subsequent chapters. The most important verses in this (and perhaps all of the Gita), are 55-72, the description of the "sthithaprajna", the sage of steady wisdom.
To uplift Arjuna, Krishna begins by stating that this kind of dejection is unbecoming of a warrior, urging his friend to think how insulting it would be if he ran away. When Arjuna does not budge from his position, Krishna starts the real discourse, introducing the concept of "wisdom" and the way of the wise man - he who grieves neither the living nor the dead, because he knows the eternal nature of all beings. Since the indestructible Atman cannot be slain anyway, Arjuna is advised to drop the identification as the slayer.
In one of the most-quoted verses of the Gita, Krishna asserts:
"Your right is to work only, but never to its results. Let not the fruit of action be your motive, nor let your attachment be to inaction." (2:47), discussed a bit here: http://www.aypsite.org/forum/topic....PIC_ID=13012
The description of the sage of steady wisdom (2: 55-72), however, is the crown jewel of this chapter. This has remained the goal of spiritual seekers for centuries. So, who is that sage? He/she is one who has cast off all desires, and is free from attachment, fear and anger.
The sage has the ability, like a tortoise, to withdraw his/her senses from all sense objects. However, even when the senses are detached from the sense objects, the impression can still be left behind - it is only through Self-knowledge and loss of the "I-ness" and "my-ness", that the impression can be erased (2:58-59). This is a phenomenon exemplified in the case of an addict who has given up alcohol but every sober moment is lived being "the one that quit alcohol xx days/weeks/years ago". The contact with the object may be gone, but the impression is very much there.
Even wise sages can be carried away by the turbulent senses, even as he/she is striving to attain control (2:60). The perfect example of this is that of sage Vishwamitra, one of the greatest sages in Hindu mythology. Vishwamitra was a powerful Kshatriya king. Once, along with his large army, he was returning from an adventure and came across the ashram of a great sage, Vashishta. Vashishta welcomed him warmly and asked them to stay for dinner. Vishwamitra smiled, saying he was not alone, that there were hundreds of his men with him. Sage Vashishta insisted, asking them to go refresh themselves in a nearby river and come back for the meal. When the party returned, they could not believe their eyes - instead of a humble ashram, a lavish sheltered set-up was seen, with more than enough of all kinds of delicacies for all. Vishwamitra was astounded eager to own this power - Vashisthta's sacred, wish-fulfilling cow, Surabhi (Kamadhenu), gifted to him for his yogic merits. Vishwamitra, the haughty king, demanded that the cow be handed over to him. Vashishta said it doesn't work that way - these merits need to be earned. Vishwamitra destroyed the ashram, trying to take Surabhi forcibly; but she would not budge. Dejected, he fell at Vashishta's feet, asking him to make him a sage. The kind Vashishta initiated him and Vishwamitra renounced his kingdom, spending many years meditating. He came back and Vashishta conferred upon him the tile of "Rajarishi" (king-sage). But Vishwamitra was sorely disappointed, because he wanted the title of "Brahmarishi" (supreme sage). So Vashishta initiated him to higher knowledge and Vishwamitra once again went away to meditate.
Withdrawing his senses within like a tortoise, he remained in communion with the Self. All the worlds began to tremble from the power of his austerities. So, Indra, God of heavens, sent Menaka, the celestial beauty, to distract the sage and disturb his meditation. After considerable effort on Menaka's part, Vishwamitra opened his eyes and was captivated by her beauty. Forgetting his tapas, he married her and reveled in sensual pleasure for several years. One day, he realized that he had become identified with his senses, and set off once again, determined to "burn off" the impressions of all sense objects. And he did. When he returned to Vashishta, he had no care for the title he was given - Brahmarishi.
Thus, all seekers that "fall" again and again are reminded of the great Vishwamitra, and the power of Maya that even someone such as him could not resist.
The "ladder of fall of man" is described in 2:62-63:
Thinking of sense objects leads to attachment to them; from this attachment, desire is born; from desire rises anger; from anger comes delusion. Delusion leads to loss of memory; this memory loss leads to loss of discrimination; loss of this discriminative power leads to man's fall.
Anger is the product of a desire/attachment being threatened or being unfulfilled. Attachment to sense objects is what leads to a burning desire to possess or 'have' them, and disappointment or anger when that is threatened. Anger, a strong emotion, clouds the intellect so effectively that the resultant state is one of delusion, where there is temporary loss of memory, (or reasoning) of everything that has been learned up until then. All sense of right and wrong or of dharma/adharma (discrimination) is temporarily lost. Actions arising from this state of loss of discriminative power diminishes us to the level of animals that operate from instinct and lower intelligence without the ability to discriminate. Thus, it is never possible to "give up" anger without giving up attachment/aversion, the root cause of anger.
It is the loss of attachment to sense desires that leads to a quiet mind. And it is only to the quiet mind that knowledge of the self is possible (2:66). To illustrate the drastically different way a sage views all of creation, Krishna says, "That which is night to all beings is day for the sage. When it is day for everyone else, it is night for the sage that sees." The sage is unable to view existence from the finite perspective of the ego, because he/she sees from the perspective of the Atman, beyond the limitations of egocentric existence.
In summary, a sage is one who has abandoned all desires and moves about the world of objects without any longing because he/she has abandoned the sense of "I-ness" or "my-ness".
Over the next three chapters, the issue of this "I-ness" and the techniques to shed it through karma yoga are addressed.
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maverick angel
France
42 Posts |
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kami
USA
920 Posts |
Posted - Jun 25 2013 : 2:42:40 PM
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| Thanks much Maverick Angel - it is lovely indeed. |
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kami
USA
920 Posts |
Posted - Jun 25 2013 : 4:35:41 PM
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Karma yoga and its evolution
For students of the Gita, it can seem that karma, bhakti, dhyana and jnana are sort of separate "paths" leading to the Divine. One way to look at the central theme of the Gita is to closely examine karma yoga. Then, the other "paths" can be seen as those that transform or clean the lens through which karma yoga is examined.
As described above, all of creation is made up of combinations of the three gunas - sattva, rajas and tamas. This is true also of our bodies, minds, and intellects. The progression of karma yoga (action) occurs through evolution of our minds (thought forms)from tamas to rajas to sattva. This progression, in reality, is a steady "lightening" (gross to subtle, i.e., tamas to sattva) of identification with the "I" and "my". However, for self-realization to occur, all identification (no matter how sattvic) needs to be dropped.
1. Prescribed as a way to overcome the duality of likes and dislikes, karma yoga is understood to be "selfless service". Entire organizations have been built around this understanding, springing from yoga studios to ashrams to high-tech companies. This is the mainstay of volunteering anywhere, to "give back", a movement from tamasic to rajasic actions.
It is possible to get stuck in this for a whole lifetime (or many lifetimes). This type of practice by itself will not accelerate an aspirant's progress, since the veils obscuring the realization of the Self are made up of vasanas - deeply embedded impressions resulting from past actions that determine and drive all present and future actions. One can continue to volunteer without care for personal likes and dislikes (the "essence" of vasanas), but this tactic works only upto a certain layer or veil. Sooner or later, one is led to other ancillary practices - bhakti, jnana and dhyana (meditation and allied practices).
It is interesting to examine our own motives and actions up to this point. In my own life, I have come to see that absolutely no "selfless" act was ever totally selfless. Whether it was volunteering time, effort, or resources, I was stuck being the "helper" or that this would generate "good karma" (aka, punya karma in Sanskrit). Even the most noble of all of life's gifts, parenting, was not entirely selfless - I was busy being a good parent so I could feel good about being a good parent. Yes, of course, there may be an element of selflessness in wanting our families' well-being, but, the attachment to "I" is what dominates all decision-making.
2. The next stage of karma yoga is coming into bhakti or dhyana (or jnana for the ripe few). In attaching to a higher ideal/ishta, we start to give up the root cause of all afflictions of Maya - "I-ness". As described so beautifully in Chapters III and IV (more about this later), gradually, one starts to give up the notions of doership (kartattvam) and enjoyership (bhoktattvam), with a firm faith that the Ishta is the doer, and also the enjoyer of all actions.
With this, there is a subtle yet discernable shift in the practice of karma yoga - a tangible attenuation of the selfish selflessness... But, now the identity has shifted from being a karma yogi to being a bhakta ("I am the devotee that is allowing my Ishta be the doer/enjoyer"). The subtle shift in the practice of karma yoga (a movement toward sattvic actions) happens in parallel with the subtle shift in identification (aka, spiritual ego).
Here is another place one can be stuck in. We can totally forget that surrender means to let go of it all - all control, all identities.. I've spent decades being a devotee of my Ishta (yes, the "I" and "my" are glaring here), looking for all the ways that I could be a better devotee, performing austerities and rituals, all the while expecting spiritual progress (after all, if I give, shouldn't my Ishta give something in return?)
3. Dhyana yoga or meditative practices greatly accelerate the progression through these stages, by getting to the deeper veils/vasanas directly, transforming our thoughts and actions to becoming more and more sattvic. However, these practices by themselves don't work either (for most of us), simply because most of us tend to be rajasic by nature, and need to act.
And even as we are attenuating the vasanas and letting go, there can be an even subtler "collection" of spiritual identity markers - now we are the meditators, the yogis, the ones that have all sorts of cool experiences, the ones that do the astral travel or heal remotely, the ones that "choose our actions wisely", etc etc. And many spiritual traditions consider this identification to be the hardest to discard - because at this stage, we become the ones that know everything.. In terms of karma yoga evolution, one has simply gone from being the tamasic or rajasic helper to a sattvic helper. But one is very much still the helper.
Tamas, rajas or sattva - ultimately it doesn't matter since they are all still within the realm of Maya.
4. And by sheer Grace, the aspirant (aka, karma yogi, bhakta, and/or meditator) is led to ask the question of all questions - who is this "I" that is doing this? And by sheer Grace alone, that inquiry or jnana leads to finally looking behind the veils, to seeing that he/she is not the doer, and has never been. All identities are dropped, and there is no longer a "helper" and a "helpee", no longer the karma yogi, the devotee or the meditator - karma, bhakti and jnana merge into a single path and a single moment, the present one. The actions that arise from this are in perfect alignment with what is. There is no more involvement of the dualistic, conditioned mind in conflict with itself - "Should I do this?" "What will happen if I do this?" "Who will be affected by my actions?", "What will be the consequences if I peform this action?", etc.
In dropping all identifications made up of the three gunas, the jnani or sthithaprajna (realized sage) goes beyond the body, mind and intellect.
Each of us will progress through these (necessary) stages in our own, unique ways, coming into karma, bhakti, dhyana and jnana in any order. What seemed like separate paths to God merge into the single present moment of Being.
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Edited by - kami on Jun 25 2013 4:47:26 PM |
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Omsat
Belgium
267 Posts |
Posted - Mar 12 2014 : 02:10:30 AM
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Wonderful posts full of wisdom..
Gratitude.. |
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kami
USA
920 Posts |
Posted - Mar 14 2014 : 5:58:20 PM
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Thank you dear Omsat. Will share more as it arises..
In case it is of interest, I also share this here.
Love and gratitude for your presence. |
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Omsat
Belgium
267 Posts |
Posted - Mar 14 2014 : 11:00:05 PM
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quote:
Originally posted by kami
Will share more as it arises..
Looking forward.. Love reading your interpretation and explanation on the Geeta.
Thank you for the link to the beautiful blog.. Had a quick look already and saw much ground is covered..
quote:
Originally posted by kami
Thank you dear Omsat. Will share more as it arises..
In case it is of interest, I also share this here.
Love and gratitude for your presence.
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The Bhagavad Gita
