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Bhagavad Geeta Hridayam
"Sarvataha Paani Paadam Tut
"On all sides are hands and legs, eyes, heads, mouths and
ears...." Having said this, then elsewhere comes the statement :
Sarvatoe Akshi Siroamukham
Sarvataha Sruti Mallaoakay (13-13)
"Sarvendriya Gunabhaasam
"All are mere appearances, all are non-existent, the Indriya
s.."
"Kaaryateh Hyavasaha Karma
"Na Kartrutvam Na Karmaani "There is no doership and no karma for you. Consequently
no fruits of action, and thus no birth and death...." Truly speaking
there are none of these. But 'Swabhaavastu Pravartatay'. In this
lies the clue. "Swabhaava' means 'nature' (Prakriti). It is this Prakriti
that is at the root of all problems, the cause of all troubles. On one
who is free and reposed, this Prakirti dumps all entanglements,
misery and distress. 'Swabhaava Prabhavy Gunaihi'. Due to this
Swabhaava only, these 'guna-s' have come into existence
'Karmaani Pravibhaktaani'. The Karma-s (activities) for each have
been alloted, and have to be performed willy-nilly. Again these
Karma-s lead to cycles of births and deaths. Now, whence these
have come?
"Gnyaanam Gneyam Parignyaataa There is a threefold division. First, there is 'Gnyaata' (the knower)
who is perceiving the 'Gneyam' (the known). Thus the knower, the
known and the knowledge (Gnyaana), form the 'triputi' (threesome)
for any act. Thus there are distinctly the three : "Karta, Karma and
Kriya". Finally there would be the result. Thun Karma is creating
the aspect of differentiation. In this diversification, where does stand
the Brahmic experience, the Brahma Gnyaana which requires that
everything should be viewed withiout 'bheda' (differentiation,
division) of Gnyaana, Gneya and Gnyaata? The true vision of
Gnyaana (wisdom) is to view all and everything as one undivided.
That concept is, of course, in one corner of your mind. The rest of
the mind thinks that you are the Karta (Doer), that you are doing
Karma (work) through your 'Karana-s' (equipment, physical i.e.,
bodily)
"Adhishthaanam Tadhaa Kartaa Now, on the one hand, we have the Universal Existence
Consciousness i.e., 'Sut and Chit'; we have the concept of the
total merger of the 'triputi' of 'Jeeva, Jagat and Eeswara', as also
of 'Gnyaata, Gneyam, and Gnyaana', as well as 'Karta, Karma
and Kriya' - all into the Supreme Consciousness. On the other
hand we have, in practical reality, our dealings with the world, our
bodily functions, and the mutual interactions. The problem is, how
are these two, the Ideal and the practical, to be coordinated, to be
synchronized? These two are opposed to eachother. One has the
vision of Unity i.e., Undividedness. The other has the outlook of
division and differentiation. The big problem is to synthesize these
two. If there be no synthesis, then, that concept of Abheda or Non
differentiation, would never reach fulfilment, without which there
is no Moaksha (Deliverance), in which case the prime problem of
sorrow and death would be dogging one, life after life, without
ever having a solution. However, Bhagavad Geeta says
"Vaasudevas sarvamiti" i.e., "View everything as Vaasudeva i.e.,
'Vasati-Divyati' (Existence - Appearance). While we keep struggling
to develop that vision of 'Avibhakta' (Undividedness), we are told :
"Nahi Kaschit Kshnamapi "None can rest even a moment without work."
"Sareera Yaatraapichatay One thing has to be noted. Sastra would never indulge in
double talk. If however it does so, it ceases to be called a Sastra.
Even if it looks like double talk, they should be of concordant nature.
Then atleast we can attempt to interpret. But if it were to harp on
two diametrically opposite instructions, it ceases to be of any
guidance. In that case, how can this spiritual Sastra deliver two
opposing instructions?
Let us see what solution Bhagavad Geeta itself offers. It says:
While performing Karma, at the same time, be upholding Gnyaana
i.e., keeping the viewpoint of Gnyaana in mind, perform diligently
your duties. Keep holding on to both. This is termed in Sanskrit as
"Tumdumsikaa Nyaayam" (perhaps no other language has so
many proverbs as Sanskrit !) 'Tumdumsika' refers to 'pliers' in which
its two arms at one end are held by its user, and its other end is
made to held something at same time. Thus, your holding the two
arms (going in opposite directions) of the plier, and the plier holding
some object, both occur at same tome. Similarly, one's intellect
(like in the plier) should hold simultaneously both the Brahma
Swaroopa concept as well as worldly deliberations i.e., both
Gnyaana and Karma.
"Karmani Akarmayaha Pasyet "While performing Karma (action) see 'Akarma' (inaction) in
it. While being idle without doing any work, see action in it". When
both these happen, then, the two i.e., action and inaction are not
inimical to eachother. One who sees as above is "Sa Buddhimaan
Manushyayshu". "Among men he is intelligent, a Yogi, and a true
performer of actions". How to view like that is elaborated in the
following sloka :
"Prakritay Kriya Maanaani The big misapprehension is to think that it is your Gnyaana
which is the cause of all actions. Note that there are two entities in
us:Gnyaana and Kriya (activity). This could become clear on self
analysis. We are so ignorant of our own nature, what to speak of
the external world ! "Prakriteh Kriya Maanaani / Gunaihi Karmaani
Sarvasaha". "All actions are performed by the guna-s of Prakriti",
and not by your Real Self, the witnessing Self. Just consider and think over the following : When I am talking,
it is not that you alone are listening; I am also listening to my talk.
Who is that 'I'? When word after word is coming out of my mouth,
who is observing or witnessing it? The lips move, but that
Witnessing Self does not. That Witnessing Self is my Gnyaana,
which has no 'naama, roopa or kriya'. It is Niraakaara, Kootastha,
Achalam and Dhruvam. It is sedate but observing the movement
of lips. Unless you muse on this, you cannot perceive that That is
perceiving your actions. You have to first realize that there is an
Inner Agency that is Itself Unmoving but is observing all your
movements, not only your lip movements causing words, but also
your thoughts emanating from your mind. Hence, become that
which is witnessing all these. Actually, you need not 'become'.
You are 'That' already, if only you shed your ignorance. Bhagavad
Geeta desires that you perceive everything being in that state.
That is the supreme psychological approach of Bhagavad Geata.
The 'guna-s' of Prakriti are prompting all your actions. But your
Gnyaana (Awareness), instead of reposing Itself with dignity, as
the Witnessing Self, is stooping down and identifying with the
functioning equipments, out of illusion. 'Ahamkaara Vimoodhaatma
Kartaaha Miti Manyatay'. 'That Inner Self is thinking foolishly that
It Itself is the Doer'. That 'active self' is called Ahamkaara (Ego).
Be 'Achalam' and Supreme, like the Ocean, and observe the
waves which alone move. Be like the light in whose presence all
activities are performed, and all movements effected; but the light
is not moving. So also, in the radiance of your Light of Gnyaana,
perceive the thoughts sprouting in your mind, the inhaling and
exhaling of your breath, all the various functions of your body, as
also all the myraid activities with respect to the world outside. Thus
Bhagavad Geeta, after posing the problem, is rendering the solution:
"Prakrityaivacha Karmaani In the midst of all activities, one should feel that it is not oneself
that is performing them, one should be serene and sedate. All the
activities and movements within and without the body, one should
be just witnessing them, without oneself moving. Imagine a stage
on which a drama is being enacted, or a dance being performed.
The stage by itself is a mute witness to all that is going on it.
Likewise, imagine yourself to be such a stage. Actually, such a
stage is in-built within everyone as one's Gnyaana. On such a
stage of your 'Swaroopa' (Real Self), if you observe in that light
everything - from the thought-waves in your mind to all worldly
deliberations - that indeed is said to be being 'Nirlipta' (complacent).
Sarvendriya Vivarjitam" (13-14)
Thus, at one place is stated 'They are there', and at another
place 'They are not there'. Such contradictory statements are
innumerable. How to then understand the Bhagavad Geeta?
Hence, it is essential to first understand the Sastra-s, i.e.,
Upanishads, before taking up Bhagavad Geeta. It is to be noted
that at the end of each chapter of Bhagavad Geeta, runs the
concluding statement. 'Sreemad Bhagavad Geetasu, Upanishadsu
Brahma Vidyayaam Yoga Sastray, Sree Krishna Arjuna
Samvaadeh.........' Thus, the sequence : 'Upanishad-s, Brahma
Vidya Yoga Sastra' is stressed implying that what Upanishads
reveal is Brahma Swaroopa, which if realized in experience,
becomes Yoga. 'Gnyaana Yoga Vyavasthitihi'. It was commented
that 'Gnyaana' refers to Sastra Gnyaana, and, 'Yoga' indicated
realization and experience. The exact import and significance of
each word has to be correctly grasped for proper comprehension.
Now coming back to the subject,
Sarvaha Prakriti Jairgunaihi" (3-5)
"The gunas of Prakriti (Nature) are compelling you to work."
Loakasya Srujati Prabhuhu
Na Karma Phala Samyoagam
Swabhaavastu Pravartatay" (5-14)
Trividhaa Karma Choadanaa" (18-18)
Karanamcha Pridhag Vidham
Vividhaascha Pridhak Chayshtaa
Daivam Chaivaatra Panchamam" (18-14)
Jaatu Tishtatya Karma Krit" (3-5)
We have to deeply ponder over these apparently
uncompromissing predicaments. The two that are poles apart, are
to be drawn towards eachother. We are presently being tossed
between Unity and diversity. The Brahmic ideal beckons us, while
the demands of the world keep pulling us back, such as bodily
needs, family means of livelihood, society and social interactions
etc., without which it would be impossible to live. Moreover
Bhagavad Geeta warns us :
Na Prasidyeth Akarmanaha"
Akarmanicha Karmayaha
Sa Buddhimaan Manushyayshu
Sa Yuktaha Kritsna Karma Krit" (4-18)
Gunaihi Karmaani Sarvasaha
Ahamkaara Vimoodhaatmaa
Kartaahamiti Manyatay" (3-27)
Kriya Maanaani Sarvasaha
Yaha Pasyati Tathaatmana
Ma Kartaaram Sa Pasyati" (13-29)
"Na Maam Karmaani Limpanti "Actions do not touch Me, nor am I concerned with their fruits.
Whosoever thus knows Me, is also not bound by actions."
"Saktaaha Karmanya Vidwaansoe
"Naiva Kinchit Karoameeti
Pralapan Visrujan Grihnan "I am not performing any work; thus thinking, he views all the
works, including seeing, hearing, touching, smelling, eating, going,
sleeping, breathing, talking, letting go, grasping, opening and
closing of eyelids....all the works involving mind, tongue and body
(Trikarana-s), and letting the sense-organs (indriya-s) deal with
the sense objects (vishaya-s), keeping oneself aloof'. Let the 'guna
s' interact with the guna-s, you being a mere witness of the show.
Your Gnyaana should pervade the guna-s (sense organs), the
Prakriti guna-s (sense objects), as well as the deliberations
between both. All the three are within the orbit of your Gnyaana.
Your Gnyaana is both within and without, and all_pervasive. It is
the witnessing Self which does not undergo and change
whatsoever ; it is only the witnessed that undergoes changes. If
you develop and persist in such a vision, then, after sometime,
"Gata Sangasya Muktasya "If you are well established in such Gnyaana, being liberated
and devoid of attachment, and viewing everything as Bhagavat
Swaroopa, then all actions just melt away. Karma dwindless away.
One would view it as in a dream, or, as if it were a shadow". In the
light of your Gnyaana, all activities would move about like shadows.
The shadows get thinner and thinner incourse of time, till they
finally vanish, as in a Jeevan-Mukta, the Liberated Soul. Karma
entirely burns itself off.
"Yasya Survay Samaarambhaaha "The fire of Gnyaana completely burns away, without any
trace, the entire gamut of Karma, which would transform into
Gnyaana. All movements get converted into the unmoving state
and thus appear." The realm of 'naama and roopa' i.e., ideas and
things, as also activities, is characterized by change and
movement, and constitutes the dynamic world of diversity. The
'Achala Aykatva' is one's Gnyaana. All dynamic diversity has to
be ultimately transformed into Gnyaana. What is presently
happening is that this diversity is seeming to convert the Unity into
itself. This is Samsaara. Wisdom lies in reconverting this world of
change into the changeless Tattva at the earliest. Then alone there
is scope for everything appearing as Brahma Swaroopa. Really
speaking, 'chalanam' (mobility) itself is basically 'Achalam' (the state
of being motionless). For Example : This earth is rotating fast at a
high speed, but appears as just statie. On the other hand, as you
are tavelling fast in a bus or train, all things on either side....the
trees, structures etc.,.....appear to be fast moving back past you.
Thus, it is seen that a fast moving object appears stationary, and,
stationary objects appear to be moving fast. Now apply this to
Brahma 'Anubhava'. Know that Brahman is stationary and all
pervasive, like the sky. The vast expanse of the sky is unmoving.
But, the wind, tejus, water, earth, as also planets and stars......all
these are moving. The sky in its static state has gathered into
itsefl all these moving objects, and sitting pretty. Not only that, in
every atom of all these moving bodies, it has its presence.
Everything is in the sky; and the sky is in everything. What a
wonder! Everything that is mobile is in the immobile, and the
immobile is within every mobile! This is a sheer physical truth;
nothing metaphyscial about it. So also is Gnyaana, which is subtler
than the sky. It is all-pervasive like the sky, and everything is
contained in It. It is That which is cognizing everything, and yet not
moving like all those. Thus conceiving, your vision, in course of
time, would see the Changeless and Motionless in all that is
changing and dynamic. It would eventually realize that every
'Karma' is 'Akarma'. Such a synthesis has been forged by
Bhagavad Geeta. Then, living becomes a life divine.
You are really 'yourself' when you just sit quiet without
entertaining any thought. Even when your thoughts arise, you
would still be yourself, witnessing those thoughts. Just like the
Ocean reposing in itself, calm and motionless, and at the same
time permeating every particle of the speeding waves, so also,
Gnyaana being ever Itself, is appearing as ever moving along with
the 'gneya-s' (objects). If you can synchronize these two aspects,
and view with an unified vision, then, fearless you will be, because,
you would be moving about holding on tight the immuatable 'Tattva'.
Identifying yourself with 'That', you are 'changing and yet change
less'. In the realm of 'naama and roopa' (ideas and things), you
are moving and changing. Yet, as Sut-Chit-Aananda Swaroopa,
you are 'achalam' (stationary). You yourself are both the 'Sut-Chit',
as well as 'naama-roopa' like the two sides of a coin. One is the
state of Swaroopa (Real Own Nature), and the other that of
'Vibhooti' (manifestattion). One is the 'Nirvikalpa' (changeless) and
the other 'Savikalpa' (prone to changes). One is 'Nirguna'
(Attributelss). and the other 'saguna' (with qualities and attributes).
And, you are both! In the same manner, the Gnyaana puts on
'naama and roopa', and appears as 'gneya'. The same gneya bereft
of 'naama and roopa' is the Gnyaana. With costume on, it is Karma.
Without it, it is Gnyaana. Thus the two are not inimical to eachother.
Now, you can understand about Jeevan Mukta-s,
"Loaka Sangrahamay Vaapi While giving discourses for the welfare of the community, and,
having deliberations with society and the world, they are able to
move about, 'Padma Patra Mivaambhasa". They are like the water
drop on the lotus-leaf. They are ever conscious of their Swaroopa
state, though strolling in this world of Samsaara. That is how the
'Akarmani Karma' is feasible. They demonstrate the truth of this.
Hence no 'samskaara-s' or 'vaasana-s' (latencies) pollute them.
The Swaroopa state remains unaffected if 'Vaasana-s' are kept at
bay, and their entry barred. Now it is clear how, though these
worldly vaasana-s have been clinging to us since innumerabale
lives, now to counteract and undo them, we have to fill the mind
with Brahmic 'bhaava' (thought) which, as it grows stronger, can
disinfect the mind of its earlier vaasana-s. That is what is implied
in the enunciation of the Isavasya Upanishad :
"Eesaavaasya Midam Survum Acquire the vaasana of Brahma Tattva, and expel the
unwanted vaasana-a of the world that have possessed you. 'Tayna
Tyaktayna Bhunjeetaa'. Even Bhagavad Geeta instructs on these
lines. If we acquire the Bhagavad Vaasana, then, the
'praapanchika' vaasana-s automatically vanish. To sum up, firstly it was mentioned that Bhagavat Tattva alone
is the sloution to the problem of 'Vishaada' (sorrow) in this world.
Secondly, it was explained that, towards this objective, there is no
other means except Gnyaana. And that, even if there be other
ways, they only help in the process, and serve as intermediary
stages. Thirdly, we have seen that in order to bridge the gap
between the aspiration for the Bhagavat Tattva, and the incessant
worldly demands, one must, without distinctions of within and
without, and seeing the analogy of the sky that is all-pervasive,
realize that it is one's own Gnyaana that is permeating everything,
existing in the 'Achala' state, and also in this, 'chalanaatmika'
(dynamic, changing) state. If one acquires and perseveres in such
a vision, then, in course of time. one would oneself perceive the
progress, though it would be diffficult to proceed in the initial stages.
Only by the needed effort and perseverance, can one go forward
in any branch of study, and more so in the spiritual field. The
Supreme Power would surely give a helping hand, provided there
is due effort from the individual's side. The Lord in Bhagavad Geeta
exhorts :
"Sarva Dharmaan Parityadya "Surrendering all duties, seek refuge in Me alone". Holding
on to Him implies perceiving the 'Nirvikalpa' (unchanging) Tattva
everywhere. Then, there would be no obstacles from the 'vikalpa
s', which alone are the 'sins', the primaray ones being 'Avidya,
Kaama and Karma' (ignorance, lust and activity) 'From these I
would unshakle you, grieve not', assures the Lord. This is in the
context of the query : 'It is human effort or Divine Grace that
matters?' There is scope for both. Though 'Praarabdha' (Destiny)
does operate, you can, while dutifully obeying the course set apart
by Praarabdha, muster enough courage to put in your best efforts.
Such an effort should be not merely of the material type, but 'Paara
maandhika' as well. It is two fold : religious and spiritual. If it be a
religious effort, through rites and rituals, you can again 'yoga
kshema' (fulfilment and protection), while spiritual effort would lead
to 'Moaksha' (Liberation) itself. While Praarabdha is a product of
the past (being the result of deeds done in the previous lives),
'Prayatna' (effort) is an investment for the future. Experiencing
Praarabdha is inescapable for whosoever it be (including Jeevan
Mukta-s). As said in Bhagavad Geeta, 'Gnyaana vaanapi' i.e., even
for a Gnyaani, let alone ordinary people. Now, one may ask : "Would not Gnyaana that has been
acquired after so much of 'saadhana', be able to counteract Praa
rabdha? The answer could be 'Yes' as well as 'No'. It cannot
obstruct Praarabdha which you willy-nilly have to experience,
However, it can be counteracted to some extent, because, you
would be facing it from the viewpoint of Gnyaana, with the vision
and outlook of one with wisdom. You would experience it, but
without its customary sting. You would not be swept off your feet.
That is the difference between an ordinary mortal and a Gnyaani.
For example, if an ant were to sting a kid, the suffering of the
victim is acute and unbearable, making the kid scream with pain.
But the same ant if it were to sting an elephant, the effect would be
negligible, almost nil. Such is the difference in response to
Praarabdha between the ignorant and the wise, between an
ordinary mortal and a Gnyaani. Thus, in case of a Jeevan-Mukta
(a Realised Soul), if asked whether such an one too has to bow to
and suffer Praarabdha, one has to say : "Technically 'Yes', but
practically 'No'". Hence, it would be correct to even say that for a
Gnyaani, there is no Karma. But in everycase, Praarabdha would
run through its full course. What is left to us is, to put in our whole
hearted Prayatna (effort), instead of helplessly succumbing to
Praarabdha. We have to march forward with determination. What
we are presently putting in is 'Loukika Prayatna' (effort to fulfill
worldly desires). Prayatna is of two types: Worldly inputs, and
spiritual (Paaramaardhita) discipline. Efforts for worldly things are
naturally taking place, and one need not be goaded towards that.
But there is a need for someone to direct us towards the
Paaramaardhika effort. That is not ever Dhaarmic, for the Lord in
Geeta said "Sarva Dharman Parityajya". Ever Dharma
Purushaardha would not suffice. What has to be desired is
Moaksha Purushaardha. That is Paaramaardhika. It can be easily
seen that there are three types of desires : Swaardha,
Purushaardha, and, Paaramaardha. Swaardha is concerned with
Artha and Kaama ('Aihika' or Worldly). Purushaardha is Dharma.
It is 'Aamushmika' or other-worldly. Paaramaardha is Moaksha
(Deliverance), and is neither Swaardha nor Purushaardha, and is
the highest of all. Hence, for every person in course of one's life, if
there be an ideal to strive for, it is the Parama Purushaardha or
Paramaardha, which alone is the solution to life's problem of
Vishaada, the perpetually haunting fear of death. That is what that
haunted Arjuna, and what bothers one and all. Arjuna was a 'nara'
(human) and so are all of us. Unless 'nara' takes 'Saranu' (refuge)
in 'Narayana', there is no solution. That is why Arjuna implored
Lord Krishna, the Divine Charioteer. "Paartha' means 'human' (of
prithvi or earthly Tattva). 'Paartha Saarathi' in a metaphorical sense,
is one who steers the chariot of one's life. It is not to be taken
merely that Vaasudeva was driving the chariot of Arjuna. The Lord
is steering the chariots of all our lives. Chariot refers to one's body.
Kathopanishad clearly spelled out : "Sareeram Ratha Mayvatu
Buddhintu Saaradhim Viddhi" i.e., body is the chariot, and intellect
is the charioteer. "Buddhou Sarana Manvichchha". 'Seek refuge
in your intellect', instructs Bhagavad Geeta.
Na May Karma Phaleh Sprihaa
Iti Maam Yoabhi Jaanaati
Karmabhir Na Sa Buddhyatay" (4-14)
Yathaa Kurvanti Bhaarata
Kuryaad Vidwaanstathaasakta
Schikeershur Loaka Sangraham" (3-25)
Yuktoe Manyayta Tattwavit
Pasyan Srunvan Sprisan Jighran
Asnan Gachchhan Swapan Swasan" (5-8)
Unmishan Nimishan Api
Indriyaa Neendriyaardhayshu
Vartanta Iti Dhaarayan" (5-9)
Gnyaana Vasthita Chaytasaha
Yagnyaa Yaacharataha Karma
Samagram Pravileeyatay" (4-23)
Kaama Sankalpa Varjitaaha
Gnyaanagni Dagdha Karmaanam
Tamaahuhu Panditam Budhaaha" (4-19)
Sampasyan Kartu Marhasi",
Yatkincha Jagatyaam Jagat
Tayna Tyaktayna Bhunjeetaa
Maa Gridhaha Kasvasviddhanam"
10. SUMMING UP
Maamaykum Saranam Vraja" (18-66)
If we properly comprehend all the above enunciations, our path would be clear indeed, and we get the confirmation that Moaksha Purushaartha alone is the real solution to our problem. That alone we have to strive for and attain. Artha and Kaama are transitory. Dharma also is not the solution. For, the fruit of Dharma is Swarga. Bhagavad Geeta clearly states :
"Taytum Bhuktvaa Swarga Loakum Visaalum
Ksheenay Punyeh Martya Loakum Visamti" (9-21)
"Whatever pleasures one may experience in Swarga Loaka, as a reward for the performances of Yagnya-s here, nevertheless, at the exhaustion of the 'Punya', one has to return to this karma bhoomi". Hence, Dharma Purushaardha does not offer a permanent solution. Thus, all the rites and rituals, karma kaanda and Upaasanaa Kaanda, are all of lesser value and benefit. Bhagavad Geeta states:
"Antavattu Phalam Tayshaam "By these rituals and Upaasana-s, the results and benefits
that you achieve are 'antavat' i.e., limited, and would terminate
sooner or later. I alone bestow on you a permanent and
undeteriorating reward, which is possible only by Moaksha
Purushaardha, and nothing else".
Tadbhavat Alpa Maydhasaam
Dehvaan Devayajoe Yaanti
Mudbhaktaa Yaanti Maamapi" (7-23)
Thus, if we were to heed the advice of Bhagavad Geeta, we find that out of the four Purushaardha-s : Ardhaycha, Kaamaycha, Dharmaycha, and Moakshaycha, the first three are ineffective. The fourth one alone delivers the goods. That is why in the last (eighteenth) chapter of Bhagavad Geeta, the Lord proclaims :
"Sarva Dharmaan Parityajya The Bhagawan assures in the last two lines : 'I shall liberate
you from all sins' and consloes saying 'Maa Suchaha' i.e., 'grieve
not'. This is possible when 'Sarva Dharmaan Parityajya', 'when all
Dharmas-s are renounced. Bhagavat Paada commented that
Dharma-s include 'Adharma-s' also. Thus, leave off all Dharma-s
and Adharma-s.
Maamaykum Saranam Vraja
Ahamtvaa Sarva Paapaybhyoe
Moaksha yishyaami Maa Suchaha" (18-66)
In the epic Mahaa Bhaarata, apart from the Bhagavad Geeta, there are nine or ten other Geeta-s, all being spiritual texts. Also, there is one called 'Moaksha Dharma-s' which was taught by Bheeshma to Dharma Raja. That text is about four times in content compared to the Bhagavad Geeta. One of the statement in that text is : 'Tvaja Dharma Madharmancha', Bheeshma instructs Dharma Raja to discard both Dharma and Adharma. Normally we think that Adharma should be discarded, and Dharma alone followed. But the above instruction of the grandsire Bheeshma is to renounce both. When Dharma Raja asked if there was anything else also to be discarded, Bheeshma stated further "Ubhay Satya Anriteh Tyaja". 'Discard both Satya and Asatya (Truth and Un truth). When Dharma Raja was pondering over the above weird instructions to leave off even Dharma and Satya, Bheeshma noticing the predicament of Dharma Raja, stated that after renouncing both Satya and Asatya, there is one more thing to be discarded : "Yayna Tyajasi Tatyaja". "Whatever you were holding on to, when you discarded all the above, discard that too, your 'Ahamkaara' (Ego), the thought of 'I'. Thus the mind has to be fully purified (niranjana).
The moral of the above episode is : If Adharma and Asatya
are iron shackles, then, Dharma and Satya are golden shackles!
In any case shackless are shackles. For Moaksha, all shackles
have to be done away with.
Thus, one striving towards Moaksha Purushaardha has to
have a strong will and indomitable courage. He has to be a 'Dheera',
as Bhagavad Geeta again and again emphasises. He has to put
in the needed effort (Prayatna). Praarabdha would not obstruct
this. It has its jurisdiction to a certain extent only. Beyond that, it
would not touch you. It would not come in the way of your
Paramardhika 'Krishi' (effort) and Saadhana. It may interface with
other efforts, but not the spiritual. Brihadaranyaka Upanishad states
that even Deva-s donot have any power to interfere with one on
the spiritual path.
Secondly, one has to aim high without reconciling to lesser
objectivies. It is said :
"Uttamam Tatva Chintanam (In the above lines, the first may imply 'Nidhi Dhyaasana',
and the second 'Sravana Manana'. The third : 'Yagnya-s and
rituals', and the fourth : 'idol worship and piligrimages)
Madhyamam Sastra Chintanam
Adhamam Japa Hoamaadi
Teertha bhraanti adhamaadhamam"
The above is a 'Subhaashitam' (good message) from
Upanishads. Having been blessed with a human birth, one should
not let go this golden opportunity for spiritual Saadhana. There is
no guarantee of human birth every time. Hence this human life
should not be frittered away and wasted. Bhagavad Geeta states
: "Dhyaana Yoga paroe Nityam". 'Nityam' implies 'throughtout one's
life'. By Dhyaana is meant understanding from scriptures the
Bhagawat Tattva and grasping It. Yoga is realizing and bringing
into personal experience that Bhagawat Tattva with total
involvement.
"Tasmaat Sarvayshu Kaalayshu
Note the stress on 'Sarvayshu Kaalayshu' i.e., at all times
and under all circumstances. 'Maa Manusmara' : 'Fix your thoughts,
your awareness on Me', and not let the mind be ever deflected in
diverse ways. "Yat Pasyaati Yat Srunoati Yat Sprusativa....Sarvam
Vaasudeva Iti". 'Whatever you are doing.....seeing, hearing or
touching,....realize that all is Vaasudeva (meaning 'Vasati and
'Divyati', implying 'Existence and Appearance'). Perceive the
Brahma Tattva in every atom of the Universe. Your life should be
surcharged with that Tattva uninterruptedly.
Maa Manusmara Yudhyacha" (8-7)
Now, one may ask, from where Prayatna (effort) should start,
and where should it end. Bhagavad Geeta describes this process
as a journey which has a start, a middle, and an end. Prayatna,
Saadhana, Abhyaas, Anushtaan.......all these are synonyms, and
indicate the process of the journey. In the context of spiritual
journey, the starting point ('aadi') is our present situation, or the
prevailing mental make-up. The end of the process, the objective,
is attainment of Moaksha (Deliverance). In between are the various
intermediary stages ('bhoomika-s'). Bhagavad Geeta spells out
these steps. They are not given at one place, nor in sequence, but
scattered all over the eighteen chapters. They have to be carefully
gathered and understood.
The first step is to eradicate our 'sandeha-s' (doubts). Sri
Bhagavat Paada states that sandeha is the most undesirable
situation. Even Bhagavad Geeta declared :
"Agnyascha, Asraddha Dhaanascha There is one called 'Agnya', another 'Asraddhavaan' and a
third one 'sandehapara'. These can be classified as agnostic,
heretic and sceptic. Among these three 'tics', the first two do not
matter that much, but the 'sceptic' is the most undesirable. The
sceptic knows to some extent, but not entirely. If one does not
know entirely, he will engender doubts. It would be difficult to
convince such a 'doubting Thomas'. He would not analyze and
understand, and would repeat the same question again and again.
He would seem to be more interested in testing the other person,
rather than involving himself in the subject and gaining conviction.
In this connection, Bhagavad Geeta has this to say :
Samsayaatmaa Vinasyati" (4-40)
"Vyavasaayaatmikaa Buddhi
Raykayha Kuru Nandanaa
Bahu Saakha Hyanantaascha
Buddhayoe Avyavasaayinaam" (2-41)
'If the knowledge gained is in diverse directions, without depth in any, then, it is futile, and only causes stress and strain. Hence,
"Tasmaat Agnyaana Sambhootam "Aye Arjuna (applies to all humans) ! At the outset expel this
'Samsayam' (doubt) that is well seated in your 'hridaya' (heart or
rather the innermost cave of one's being)". We are born itself with
doubt ingrained. After growth, with the sword of knowledge, the
doubt has to be cut asunder. Else, even while departing from this
world, we carry it (the doubt) with us. Neither we were born with
conviction, nor we would die with it .However, without conviction,
there can be neither Saadhana nor Siddhi (Realization of the Ideal).
Now, from where are these doubts arising? 'Agnyaana
Sambhootam'. Born out of ignorance, the 'original sin'. Hence, we
are told, holding the sword of Gnyaana, cut asunder the AGnyaana.
Perform surgery, and fling off the tumorous flesh of 'doubt' that
spouted from ignorance. Thus, the first step in the spiritual
'saadhana' is the extermination of 'sandeha'. Next, in order to allow
no place for 'Sandeha', what is needed is 'Sraddha'.
Hritstham Gnyaanaasi Naatmanaha
Chithvainam Samsayam Yoga
Maatti Shthoattishtha Bhaarata" (4-42)
"Sraddhaavaan Labhatay Gnyaanam By 'Sraddha' is meant faith, commitment, you must believe
what elders say, and not take it lightly. In Sastra-s there are great
conclusions which are related to you. They are called Mahaa
Vaakya-s. There are four such from four Upanishad-s. They are :
Tatparas Samyatendriyaha" (4-39)
1. Pragnyaanam Brahmna (Aitareya)
2. Ayam Aatmaa Brahma (Maandookya)
3. Tatvamasi (Chhandoagya)
4. Aham Brahmaasmi (Brihadaaranyaka)
These are great and exalting utterances, which are superb
guide lines for the seeker. In order to eliminate even the last trace
of 'sandeha', one has to assimilate them with due 'sraddha'. Then,
"Uddharaydaatma Naatmaanam One has to self-uplift oneself. Before you think of uplifting
anyone else, first uplift yourself. Otherwise, you just cannot uplift
others. Actually if everyone uplifts oneself, it implies that the
community has uplifted itself. The inner deeper meaning of uplifting
oneself is that, one's mind should try to grasp one's Aatma
Swaroopa, which seems to have presently fallen into the deep
chasm of the Anaatmic world, the material world of 'naama, roopa
and guna'. Like a precious jewel fallen into a dust-bin to the very
bottom, with trash and junk piled upon it. To discover the jewel,
you have to clear out the junk. It is an elimination or negative
process. As you take out item after item of the junk, then at the
end, the jewel reveals itself with resplendant lustre. So also, as
you ward off the thoughts pertaining to the anaatmic world, then
finally the desired objective would be realized. We just have to
avoid racking our brains with thousands of worldly matters which
are not ultimately of any help to us. Hence, you have to lift yourself
up.
Naatmaana Mava Saadayet
Aatmaiva Hyaatmanoe Bandhuhu
Aatmaiva Ripu Raatmanaha" (6-5)
'Naatmaana Mava Saadayet :'
Do not belittle yourself.
'Aatmaiva Aatmanoe Bandhuhu' : You are yourself the friend
and well-wishes of yourself. 'Aatmaiva Ripu Raatmaanaha' : You
yourself are the enemy of yourself. (This reminds us of Prahlad's
reply to his father on his claim that he (father) vanquished all
enemies. Prahlada reminds him of his internal enemies like 'Kaama,
Kroadha, Loabha, Moaha, Mada etc.) Thus everyone can be friend
as well as an enemy of oneself.
Now, how to lift oneself up? Who is the Instructor? Bhagavad
Geeta declares :
"Tasmaat Sastram Pramaanamtay 'Your 'Pramaanam' (standard) is 'Sastra'. It clearly spells out
'Kaaryaakaarya Vyavasthitou', what works to do and what not to
(the do's and don'ts). Just follow the instructions and injunctions'.
Of course, apart from the Sastra, there must also be an elightened
Instructor (Preceptor) to interpret and explain.
"Yadyadaacharati Sreshtha There are some called 'Sishta-s' who are ideal people worthy
of emulation, who can guide others on the right path. Then, there
is Sastra, the standard-bearer, and there are Preceptors who have
deep knowledge of the Sastra, and can lucidly explain it, for the
benefit of others. Such great men can be found, if only you seek.
Approach them reverentially :
"Tadviddhi Pramipaatayna There are Gnyaani-s in this world, there is no lack of them.
Just as there are experts in every conceivable field, so also. there
are in spiritual field as well. If you do not have appetite, and do not
ask for food, none will serve you any. So also you must have
spiritual hunger, and have to approach spiritual Masters.
"Pranipaatayna' : Prostrate to them. 'Pariprasnayna' : Ask questions
and clarify your doubts. 'Sayvayah' : Render them service, if they
readily do not respond. 'Upadaykshyanti' : Surely they would
instruct you. They who are 'Gnyaani-s', persons of Wisdom, are
not merely well versed in knowledge, but also have experienced
that Wisdom. Mere knowledge would not suffice. They should be
'Tattva Darsinaha', those who have realized and experienced the
Truth, the Bhagavat Tattva; those who are Visionaries. Then only
one can re-orient one's life, and identify proper direction. Now,
what have we to know and learn from such great Masters? Is it
'Karma, Upaasana, Mantra-s, Tantra-s', or any rituals? No. 'Upaday
Kshyantitay Gnyaanam'. That which has to be rendered by them,
and grasped by you, is only one which is Gnyaanam. Nothing
more is needed but Divine Knowledge, the awareness of Bhagavat
Tattva. That awareness alone is the means to 'Mukti'.
Kaaryaakaarya Vyavasthitou
Gnyaatvaa Sastra Vidhaanoaktum
Karma Kartu Mihaarhasi" (16-24)
Statta Devaytaroe Janaha
Sa Yat Pramaanam Kurutay
Loakas Tadanuvartatay" (3-21)
Pariprasnayna Sevayaa
Upadekshyanti Tay Gnyaanam
Gnyaanina Stattva Darsinaha" (4-34)
"Nahi Gnyaanayana Sadrusam 'In this world there is nothing superior to, or even equal to,
Gnyaana'. The purest and the greatest acqusition is Gnyaana.
That is why we find in this world that, howsoever rich and influential
one might be, it is all useless if one has no intelligence. The respect
and regard which a man of intellect commands, is not available to
anyone else, whatever be one's riches or status. In this context,
we can refer to a 'Subhaashitam' (good saying) :
Pavitramiha Vidyatay
Tut Swayam Yoga Samsiddhaha
Kaalay Naatmaani Vindati" (4-38)
"Swadeseh Poojyateh Raja 'One of royal lineage is adored only in his native precinct; but
a learned person is universally honoured. Hence the value depends
on one's Gnyaana. Hence, one's aim must be to acquire Gnyaana.
The next queery is what is Gnyaana?
Vidwaan Sarwatra Poojyatay"
"Kshetra Kshetragnyayoar Gnyaanam Gnyaana is that which knows what is 'Kshetra', and, what is
'Kshetragnya'. By Kshetra is meant 'matter' Kshetragnya refers to
'spirit'. Thus, they refer to : matter and spirit, or, Anaatma and
Aatma, or, Asatyam and Satyam (Non-Truth and Truth), or, objective
and subjective natures. These words have to be clearly understood.
The awareness of 'I am', is the subjective nature. The objective
nature is the entire world cognizant to me, and is termed the
'Kshetra'. By Knowledge of these two_the objective and subjective
natures, i.e., Kshetra and Kshetragnya_is meant Gnyaana, the
perception which sees both these as One, and not as different.
But one may ask : When both are One, which one remains, and
which vanishes or merges? Would Kshetra disappear and Kshetra
gnya remain? Or, is it the other way? In answering this, thinkers
earlier had erred. The Sankhya propagators distanced Kshetra
and recognised only Kshetragnya. Their goal was 'Kaivalya'. The
Buddhists, on the other hand, held on to Kshetra denying Kshetra
gnya. But the Hindu Scriptures enunicated that Kshetra merges
with Kshetragnya. This meant that the entire material world would
be spiritualized, and be established in Aatma Chaitanya alone.
Then, the result would be that, not only you are Pure Consciousness,
but the universe around you also. Everything would be nothing
but 'Sut-Chit'. If you thus perceive and orient your life, then, that is
verily Moaksha. You would be no more shackled by Samsaara,
nor face any problems caused by it. That is the solution offered.
Thus, the knowledge of Kshetra and Kshetragnya means,
conceiving Kshetra also as Kshetragnya Swaroopa, and realising
that That is yourself, and so experiencing It. This is further
elaborated in Bhagavad Geeta in various ways, so that there is
hardly any misapprehension.
Yattad Gnyaanam Matam Mama" (13-2)
"Sumum Pasyanhi Sarvatra In whichever direction you perceive, your vision should be
'Sumum', equanomous or even. It should not be unequal and
contradictory. Contradiction comes only when one looks at this as
Gnyaana, and that as gneya, or, this as Aatma and that as
anaatma, i.e., dwelling ever in duality. This should not happen.
Hence one has to cultivate an equanomous vision. Now, when
would that be possible? 'Samavasthita Meeswaram' : Only when
one has the awareness that the Eeswara Chiatanya is Omnipresent
and All-pervasive like the sky. Not the narrow biassed outlook of a
Saivite who adores Siva but indicts Vishnu. Nor that of a
Vasihnavite who is repugnant to Siva Tattva. Also is seen that
both Saivites and Vaishnavites look down upon a Sakteya, who in
turn reciprocates similarly. This is not 'Samapasyan' i.e., equal
perception. We thus see what ignorance can lead to. When
Bhagavad Geeta instructs us to see all and everything as Bhagavat
Swaroopa, where is the question of distinction between Siva,
Vishnu, Sakti etc.? Bhagavad Geeta has proceeded even further:
Samavasthita Meeswaram
Nahi Nastyaatma Naatmaanam
Tatoayaati Paraangatim" (13-28)
"Vidyaa Vinaya Sampannay If you are a real Pandit (in this context, one who has knowledge
of, and experienced Aatma Tattva) then, you should be 'Sama
Darsinaha', be looking with equanimity (treat as equal) a learned
Brahmin, a cow, an elephant or a dog, and even a chandaala
(out-caste) who devours dog's meat. One must have the courage
and will to have such equanimity.
Brahmanay Gavi Hastini
Suni chaiva Swapaakay cha
Panditaaha Sama Darsinaha" (5-18)
The prefix 'sama' (equal) one would come across in many a sloka in the Bhagavad Geeta : 'Samam Pasyanti Sarwatra', 'Samam Sarvayshu Bhootayshu', 'Samaha Satroucha Mitraycha' etc., These indicate and stress on the importance of equanimity. Without getting overglad at joy, or oversad at grief, the mind not getting exuberant or sunken, but living with a balanced outlook, one must maintain equipoise, and ever dwell in a state of equilibrium.
"Ihaiva Tairjitaha Surgoe Whosoever's mind dwells in equipoise, such an one, even while
alive, has discovered the secrets of creation. When one's mind is
stable without distraction, then, he has triumphed over creation
and the universe. One can imagine the extent of effort to be put in,
to develop such a spiritual culture. "Samatvam Yogamuchyatay".
Equanimity is itself called Yoga. Such a state can be attained only
by a Gnyaani. This is the touchstone for acquistion of Paramardhika
Gnyaana.
Yayshaam Saamyeh Sthitam Manaha
Nirdoashum Hi Sumum Brahma
Tasmaad Brahmani Tay Sthitaaha" (5-19)
"Yaa Nisaa Sarwa Bhootanam Everyone is performing works in the night, taking it for day,
due to illusion. Night implies 'Agnyaana' (ignorance). Dwelling in
ignorance, they have deliberations with the world, taking it for Truth.
But all this is absent for a Gnyaani. Such an one has no 'Vikshepa'
(distractions to the mind). When everyone takes to sleep, thinking
it as night, the Gnyaani sees it as day, i.e., when all others are
enveloped by ignorance caused by the 'Maayaa Sakti", the Gnyaani
is not affected by it, and remains fully awake. That is the
'Jaagarana', the night-long waking on Siva Raatri. Thus, night for
the ignorant, is day for the enlightened, and vice-versa. What we
have to learn from this is, for humankind the two 'anardha-s'
(undesirables) are 'Aavarana' and 'Vikshaypa'. The first is 'being
covered up', or enveloped, by ignorance. The second is the
distractions of the mind. These are the two prominent defects in
our mental setups. One is 'contraction', and the other is 'distraction'.
In the former, the mind shrinks. In the latter, the mind lets itself
loose on to the world. Contraction occurs during nights, during
idleness, and, while in coma, or under anaesthesia effect, as also
in deep-sleep (sushupti), ...and total irreversible contraction at time
of death. The other undesirable quality 'distraction' occurs in the
waking and dreaming states, when the mind becomes ultra-active,
and keeps pouncing on to the world. It goes hither and thither,
and keeps jumping about. Bhagavad Geeta hence instructs us to
prevent our mind form becoming contracted and distracted. Thus,
what the Gnyaani has to do is :
Tasyaam Jaagarti Sumyamee
Yasyaam Jaagrati Bhootaani
Saa Nisaa Pasyatoe Munayha" (2-69)
First, some elaboration regarding the meaning of the word
'Sanyaas' :
It was said in a previous context the Sanyaas indicates
'Keeping'. The commonly understood interpretation is 'renouncing'.
The two meanings can be reconciled :
The entire creation comprises only of two components : 1.
Vastu 2. Aabhaasa. Vastu i.e., Substance, refers to self or
independent Eternal Existence, designated as Aatma Swaroopa.
Abhaasa is the Substance itself manifesting differently. An illusory
appearance. A dependent existence, like a shadow or reflection.
The former exists in Reality on Its own, whereas the latter does
not truly exist, but appears so. It has no independenet existence,
and indispensably needs the former to exist. The Substance is
invisible, whereas Aabhaasa is very much visible. Thus, the
obviously visible aabhaasa is, in reality, non-existent, and, the
invisible Vastu alone is truly existing. Samething as saying that
the one that is really existing, is not seen, whereas the non-existing
(in reality) is vividly seen, super imposing itself on the unseen
substance. Not only that. The non-existent is, in reality, nothing
but the existent One itself. The Eternally Existent alone, is
appearing in the garb of the non-existent. Having understood this,
now, what is Sanyaas? What are its aspects of 'renouncing' and
'keeping'? The 'renouncing' is the foregoing of the non-existent
entity appearing and posing itself as the Existent. What is there to
renounce when the world of 'nama and roopa' is actually non
existent? The clarification is that it is not the 'non-existent' world
that one has to renounce, but one's notion and conception that it
is really existing. It is the illusion that has to be renounced. Not the
creation itself. Not the 'Srishti' but the 'drishti'.
Now, turning to the other entity, the 'Substance', It would never be non-existent, and in no way affected by being renounced. How can one renounce one's own 'Swaroopa'? Hence, no alternative but to 'keep' It, as per one of the meainings of Sanyaas. This implies letting your mind renounce the things that are really non-existent, and be 'kept' focussed on the eternally existent, i.e., re remembrance of something that was indeed there earlier, but just forgotten. This is the clarification regarding the conciliation between 'renouncing' and 'keeping', the two words that are said to define Sanyaas. That is why Bhagavad Geeta says :
"Aatma Sumsthum Manaha Kritvaa"
'Let the mind be well established in Aatman.' That is the
'keeping' part of Sanyaas. Again :
"Sarwa Karmaani Manasaa Sanyasya"
'Renounce mentally all karma-s (activities)' In both the
situations, it is mind alone that is to operate.
Real Sanyaas is not merely wearing ochre robes, growing
beards, turning beads, or, runnning away form the world into
forests. Let alone not mentioning such external paraphernelia,
Bhagavad Geeta, in its seven hundred sloka-s, nowhere indicated
such aspects and traits, to indicate Sanyaas.
Bhagavad Geeta further stated :
"Yaytu Sarvaani Karmaani 'Who renouncing all actions in Me, and regarding Me as the
Supreme Goal, ..........................'
Mayi Sanyasya Mut Paraaha" (12-6)
Sarva Sankalpa Sanyaasee
Yogaaroodhaha Tadoachyatay" (6-4)
'One who renounces all thoughts (of the world), is said to
have attained Yoga'.
"Gneyaha Sa Nitya Sanyaasi
Yoa Nadvayshti Na Kaankshati" (5-3)
'Know that he is a true renouncer (sanyaasi) who neither hates
any, nor has any desires'.
"Adhyayshyatay Cha Ya Imum 'Whosoever studies this our scared dialogue, it is my
conviction that I shall have been worshipped through 'Gnyaana
Yagnya' the Sacrifice of Wisdom'. "Aatma Naamasu Yagnyasya Paathaat"
The word 'Yagnya' is being used meaning it as Aatma. The
Worshipped, as well as the Worshipper, and the Priest..........all
are but 'That' ! Thus, Sanyaas does not mean totally renouncing everything.
It only implies renouncing rites and rituals, and performing only
'Sahaja Karma-s' i.e., minimum works to meet Natures demands.
That too with a 'Brahmic' outlook, with all naama, roopa (ideas
and things) and all attributes merged into the Brahma Tattwa.
Giving up the viewing of visesha-s (particulars) is Sanyaas. Being
ever established is 'Saamaanya' (a generealized holistic vision
and perception) in Sanyaas. Being well-established in that state
is Yagnya, as well as Sanyaas. Thus through these two words of
'Sanyaas' and 'Yagnya', Bhagavad Geeta has revealed to us light
and wisdom. The path indicated is 'Vairaagya' and 'Abhyaasa'.
Discarding 'particularization' is Vairaagya. Trying to get saturated
with Bhagavat Tattva (experience of Aatma Swaroopa) is Abhyaas.
Thus the sloka says:
"Asamsayam Mahaa Baahoe 'Without doubt, Oh Mighty-Armed, hard it is to control and
subdue the restless mind. But, by practice, Oh Son of Kunti, and
through Vyraagya, it can be restrained'. Thus 'Abhyasa and
Vyraagya' are the two means emphasised. Now there is a subtle problem facing us. This was indicated a
little earlier while discussing the role of 'Praarabdha' in one's life.
It will be dealt with now in detail. It has just been mentioned that
practicing Maanasa Yagnya uninterruptedly is Abhyaasa. Sri
Bhagavat Paada coined a new word of it : "Gnyaana Santaana
Karanam'. By 'Santaana' is meant 'continuation'. Thus it implies
continuance of Gnyaana. That is Abhyaasa or 'Anusandhaana'.
That is what is to be continously attempted. However difficulties
may arise by obstacles brought about by Praarabdha (Destiny,
Fate) which rules one's life. It may not afford scope of opportunity
for proper 'effort' (Prayatna). If may even nip in the bud all attempts.
People in all walks of life, from the layman to the scholar, from the
illiterate to the super-scientist, be of whatever status...all have to
bow before Praarabdha! Even a Jeevan Mukta is no exception.
Even a Realized Soul like Sri Ramana Maharshi could not escape
physical suffering. Even AdiSankara was not immune from it. That
is the might and supremacy of Praarabdha without exception, over
all living beings from birth to death. Then where is the scope or
opportunity for human effort (prayatna)? Maharshi Patanjali in his
famous treatise of Yoga Sastra, stated "Jaatyayur Bhoagaaha
Karma Vipaakaha". There are three characteristics, viz., 1) Jaati
(birth), 2) Aayuhu (life-span), and 3) Bhoagaha (experiencing life),
beyond which there is no life. It is said that these three are in the
grip of karma, that which has 'ripened'. Implying that it is nothing
but the fruit of earlier deeds. Thus Praarabdha (Destiny) is not a
fanciful dispensation of some supernatural agency, but the
assigned reward or punishment for the good or evil deeds of earlier
lives. Hence the use of the word 'Vipaakaha' by Maharshi Patanjali.
Thus, the kind of birth (when, where and to whom), the duration of
one's life, and one's experiences, good or bad, in life.......all being
unpredictable....are all predetermined by one's Destiny. "Karmaa
dheenam Jagat Sarvam". 'The entire world is in custody of Karma
or Destiny' Even Bhagavad Geeta declared in the Karma Yoga :
Dharmyam Sumvaada Maavayoaho
Gnyaana Yagnyayna Taynaa Aham
Ishtaha Syaamiti Maymatihi" (18-70)
Sri Bhagavat Paada enunicated that Yagnya-s are of four
types: 1) Vidhi Yagnya 2) Japa Yagnya 3) Upamsu Yagnya, and
4) Maanasa Yagnya.
1) Vidhi Yagnya : Ritualistic sacrifies like 'Chandi Hoamam'
etc. Elaborate rituals around a 'Hoama' (Fire-pit). This is relatively
the most inferior type.
2) Japa Yagnya : A little better than the above is the Japa
Yagnya, wherein one sits alone and does some Japa, without the
concern of others, or causing inconvenience to anyone.
3) Upaamsu Yagnya : This is even superior to the Japa
Yagnya. This is not only performing Japa, but also instructing one
other person close by.
4) Maanasa Yagnya : This is the most superior of all Yagnyas.
This is also called Maanas Pooja or Maanasa Japam. This is the
real Gnyaana Yagnya. 'Vaasudeva Sarvam'. Realizing and
experiencing everything as nothing but Existence-Appearance. A
total submergence in that thought and vision, as though possessed
by It. An experience of Self-Realization or 'Aatma Saakshatkara'.
Experiencing the entire Universe, the self within and without, all
as nothing but that Universal Consciousness Itself. That is the
superior-most, the Divine Yagnya. That is why in Geeta Bhashya,
Sankara stated :
Manoe Durnigraham Chalam
Abhyaasaynatu Kounteya
Vyraagyaynacha Grihyateh" (6-35)
Now in this context, a series of queries may arise : How to do
that 'Abhyaasa' (practice)? Would it be possible to do it when
'Praarabdha' (Destiny) is having its sway? Are effort and destiny
reconcilable? Unless we are destined to even get the idea of
Abhyaasa, can we ever do it? Is it not true that everything depends
on one's destiny? Where is the place for our effort? All these queries
need answers, and are to be dealt with at some stage or other in
the course of these discourses.
Bhagawat Tattva Anubhava (experience) alone is the solution
to life's problems. To realize that, the only means is Gnyaana.
The auxiliary or contributory means or stages are the Yoga-s of
Karma. Bhakti and Samaadhi. The knowledge that becomes
'Paripoorna' (full), through refinement by these preparatory stages,
such a know- ledge alone is the means for Bhgawat Anubhava. It
is not enough to merely mentally conceive such a knowledge. For
mortals, apart from living in thoughts, there is vast life outside.
Conception through the mind is only a partial experience, and not
total. The experience becomes total only when what is mentally
conceived, is also actually experienced in life all around. Then
alone, without the distinction of 'antar' and 'bahir' (within and
without), life would be surcharged with the experience of 'That',
resulting in 'Poorna Anubhava' (total experience). If the question
were to arise as to what has to be done if the inner Gnyaana is not
being transmitted into the experiences of the outer 'Jagat' (world),
then, the advice would be to view the world with the same Brahma
Gnyaana that has filled the mind. When Gnyaana vibrates and
ventures into movement, it results in external life. That movement
when it merges back into Gnyaana, it becomes 'Swaanubhava' or
experience of the Self, the Swaroopa. Thus Gnyaana implies the
reconciliation of the two aspects, the Swaroopa and Its 'Vibhooti',
i.e., the Inner Nature and the outer manifestation. Then where is
the need to renounce karma, especially when one views Karma
as Gnyaana Itself? Essentially it is not necessary to renounce all
Karma-s. It was mentioned earlier that only ritualistic Karma-s,
those ordained by Sastra-s, are to be renounced. Such of the
'Sahaja' Karma-s which are indispensable, have to be performed,
but viewing them with an enlightened outlook, and merging them
with Gnyaana. In such a case i.e., with one set of Karma-s
(ritualistic) being avoided, and the other set (sahaja) having been
merged with Gnyaana, then, without distinction of inner and outer,
the entire life would be sur-charged with Gnyaana. Being rooted
continually in that awareness of Gnyaana, is the Advaitic Yagnya.
This is not the usual type of physical ritualistic sacrifice, but is a
'maanasa yagnya'. As speech is subtler than physical (bodily)
actions, and, as mind is subtler than tongue, the 'maanasa yagnya'
is the most superior yagnya. Practicing ever such a yagnya is
indeed 'Abhyaasa'.
13. PRAARABDHA AND PRAYATNA
"Sadrusam Chayshthatay Swasyaaha This is a Sloka that is indeed posing the problem, rather than
prescribing a solution. Whosoever is doing whatsoever, whenever
and whereever (includes thoughts, words and deeds) it is not by
virtue of his free will. One has to do 'Swasyaaha Prakritare
Sadrusam', 'in accordance with, in consonance with, or as per the
dictates of, one's own nature.' 'Gnyaanavaanapi', 'even a Gnyaani'
(includes intellectuals, scientists, artists, ritualists, or even
spiritualists!)'. Then, as Sri Adi Sankara said : 'Kimuta Moorkhaha?',
' What to tell of the dunce?' Nature thus makes no distinction, no
discrimination. All are in its grip.
Prakritare Gnyaanavaanapi
Prakritim Yaanti Bhootaani
Nigrahaha Kim Karishyati" (3-33)
'Prakritim Yaanti Bhootaani' : Every living being is subject to
the sway of one's own nature, and has to obey its indicates. What
can step out of the orbit of its nature? Now, what is this 'Prakriti'
(Nature)? Bhagavat Paada himself clarifies :
"Poorva Janma Krita Dharmaadharma The above is the definition of one's Prakriti. The impressions
and instincts that have encrusted themselves in one's mind, as a
consequence of the good and bad deeds perfomed in earlier lives.
These impressions and instincts are latent in one's mind. These
latent ones after one's birth and after having come of some age
(say four or five years) slowly begin manifesting. Thus the latent
instincts lying dormant in between lives, i.e., between death and
the fresh birth, become again evident in the new life. These instincts
(vasana-s) never totally disappear, except on attaining 'Moaksha'
(Deliverance). That is the reason why the Upanishad-s, Brahma
Sootra-s and the Bhagavad Geeta lay so much stress on Saadhana
to attain Moaksha, and thus fully eradicate all vasana-s. The mani
festation of these instincts and impressions in the current life,
constitutes one's 'Praarabdha'. It is that which is 'brought forward'
from earlier lives, as consequences of deeds then performed.
Hence every living being is within its grip, and subservient to it.
That being the case, "Nigrahaha Kim Karishyati?" asks Bhagawaan
Himself. 'Of what use is restraint?' On the one hand Bhagavad
Geeta says :
Samskaaraha Vartamaana Janma
Aadou Abhivyaktaha Saa Prakriti"
"Tadviddhi Pranipaatayna 'You go to a Sudguru and 'learn'. Repeatedly comes the advice
'learn' 'learn'. Again, there are other sloka-s that emphasise on
'Kuru' 'Kuru' i.e., 'do' 'do' :
Pariprasnayna Sayvayaa
Upadekshyanti Tay Gnyaanam
Gnyaninas Tattwa Darsinaha" (4-34)
"Kuru Karmaiva Tasmaatvam" Thus Bhagavad Geeta instructs incessantly on two aspects,
the two efforts, one 'Viddhi' (to know, to learn) and the other 'Kuru'
(to do, to work). But also both are not within one's capability, as
the Praarabdha has its sway. If one is not allowed to 'do', one
cannot achieve Dharma Purushaardha. If one is not allowed to
'know', one cannot attain Moaksha Purushaardha. Then, what is
left to be done? It may seem as an insoluble problem. However,
the cheerful consolation is, there is a happy solution. Actually, if
the problem were to remain as a problem with no solution at all,
then, it cannot be called a Sastra at all. In this context, let us go to
the basic query: What is a Sastra? It is that which dictates 'Sasana
s' (command, decree, instruction). That which stipulates 'Do's and
Don'ts. It consists of commands. When it instructs 'Do's', there
must be scope for it. If it were not there, then it cannot be called a
Sastra. Hence undoubtedly, Sastra would not only offer a solution,
but also a scope for achieving it throught the prescribed.
'Saadhana'. Now, coming to the present topic, to consider the
complaint that Praarabdha is despotically ruling our lives, and not
affording any scope for 'Prayatna' (effort) there can be counter
question : Whence has this Praarabdha come? It is a consequence
of karma, for which to be done, there has to be a 'Karta' (Doer).
Without a Karta, there cannot be any Karma. Thus for the genesis
of Praarabdha, there must have been a Karta whose Karma-s
alone resulted in Praarabdha. Who else can it be, other than the
person who is undergoing that Praarabdha? Hence, it may be re
emphasized that Praarabdha is the net outcome of deeds done in
earlier lives. The current life itself is the result of works done in
Poorva-Janma. This also explains how there is continuity of life,
and birth-death cycles.
"Karmanyeh Vaadhikaarastay
Maa phalayshu Kadaachana" etc.,
We have to infer the cause from the known result. Just as, if there are streams of water flowing on the road, we infer that there must have been rain, or some other cause, though we have not seen it. We find in this world that no two persons are identical in any aspect, be it birth, life-span, qualities, temperaments and experiences in life. Also, we often find good people suffering, and, vicious ones thriving. Some living upto ninetees, and some dying even as infants. Some blessed with blooming health, and some even born blind, or with disease. Endless and incredible disparties. Why so? Where is Divine justice? No way to explain, except as Praarabdha, for which, good or bad, you alone are responsible, by way of acts done in earlier lives. 'As you sow, so you reap' goes the saying. One has to bear the consequences of whatever one does. However, some vehemently quote Bhagavad Geeta to justify that something extraneous is operating their lives.
"Eeswaraha Sarva Bhootanam This is a very flexible sloaka which can be interpreted the
way one desires to justify one's reasoning. One interpretation can
be : 'Oh Arjuna! There is an Eeswara who has seated Himself in
the hearts of all beings, and is turning all of them around, as though
on a merry-go-round mechanism.' This interpretation comes in
handy for those who plead helplessness on the part of individuals
who have no control whatsover over their lives. In this context,
can Eeswara be a 'doer of deeds' (virtuous or sinful), on behalf of
all beings? In such a case, He cannot be Eeswara at all. Why
unnecesarily involve Him? He can only be a mere witness, and
never the 'doer'. If He were to be the Doer, then, needless to say,
He would have to bear the consequences of all actions, which is
ridiculous. Hence, we have to be the doers, not He. Next, regarding
Karma, can it create itself, being an inanimate entity? There has
to be an animate doer. Thus, you are the Karta (doer), as also the
'bhoakta' (the experiencer of the fruits of action). The word 'Jeeva'
implies one who is Karta as well as bhoakta. Kartrutva (doership)
itself is 'ahamkara' and bhoaktrutva (experiencing the
consequences) is 'mamakara'. We are so obsessed with this 'aham'
and 'mama'. Hence, Praarabdha is a self-created bondage. During
the course of 'activities' in earlier lives, it was 'prayatna' (effort),
and now while 'experiencing' it, it is Praarabdha. Thus one always
had the scope and opportunity for Prayatna. The Prayatna over
thce course of many earlier lives, had accumulated into what is
termed as 'sanchita'. Out of that stock, some portion of it is taken
out, which is the Praarabdha for the current life. This runs its course
till the currently withdrawn amount from the total deposit of sanchita,
is exhausted. Then, death puts a full-stop to it. Get-in is birth, and
get-out is death. In between we live our lives during which we
again continually put in Prayatna to generate future Praarabdha,
which is termed as 'Aagaami'. Thus for every individual there are
two operations that run' simultaneously' : 1) 'Anubhava'
(experiencing), 2) Karma (doing, working). While experiencing,
one is a 'bhoakta', and while doing, a 'Karta'. What we experience,
is Praarabdha. Experiencing life is one half, and doing karma is
the other half. Thus, Praarabdha and Prayatna are the twin horses
drawing the carriage of our lives. Unfortunately we lament that all
is controlled by Praarabdha, and nothing left to our initative. We
should not plead such utter inablility, No doubt we are vulnerable,
considering the inevitability of Praarabdha. But we should not forget
that there is possibility of scope and opportunity simultaneously
for Prayatna also, provided we explore. But being indolent, we
cover it up, and dole out the lame excuse that everything 'is in
God's Hands', and decided by Praarabdha. This lethargic attitude
must change. Our biggest drawback is our complacency. We have
to clearly understand that before Praarabdha, there was Prayatna
due to which alone Praarabdha came into being. While
experiencing Praarabdha, simultaneously there is scope for
Prayatna. Praarabdha has no cent percent hold. It has only fifty
percent jurisdiction. It cannot encroach on the remainning fifty
belonging to Prayatna. Each has its own jurisdiction. Even while
experiencing Praarabdha, are we not venturing on piligrimages,
worshipping our Ishta-Devata, or performing rituals? Even while
experiencing Praarabdha, are we not putting in Prayatna by way
of Sravana and Manana etc. in pursuit of Brahma Vidya? Thus,
Prayatna is ever going on, know- ingly or unknowingly. To deny it,
is to sink ourselves to depths of utter frailty, and tend to be lifeless.
We would then loose all enthu- siasm and desire to learn and
improve. So let it be understood that both Praarabdha and Prayatna
have their scope and sway. Bhagavad Geeta says :
Hriddaysay Arjuna Tishtati
Bhraamayan Sarva Bhootaani
Yantraaroodhaani Maayayaa" (18-61)
"Indriyas Yendriyas Yaardhay We have the sense-organs (gnyaana indriya-s) e.g., eyes,
ears, nose etc. They have their respective fields of operation (sight,
sound, smell etc). Every sense-organs operates in its particular
field alone, and not in other's fields. This is termed as 'indriyaardha'.
Thus every 'indriya' has its corresponding 'indriyaardha'. In the
activities of these sense-organs, likes and dislikes come into play.
Doing things that are liked, and avoiding those that are not. In this,
however, there is the risk that it may be attracted to things that
ought not to be done, and. feel repulsive towards those that ought to
be done. These 'likes and dislikes' are generated by Praarabdha.
The 'vasana-s' that have come along with Praarabdha and been
lying dormant, incite the mind towards such likes and dislikes. They
goad the mind leading to impulsive action. Praarabdha's field is
limited upto that. Now comes the aspect of Prayatna. This lies in
'Tayoarna Vasa Maagachchhet'. 'Not paying any heed to them,
not getting into their grip, or coming under their influence'. 'Tou
Hyasya Paripandhinou'. They are like highway robbers that loot
your assets that you carry on your journey to the chosen
destination. The assets could be 'Punya-dhana' for such of those
aspiring for Dharma-Purushaardha, or, 'Gnyaana-dhana for those
seeking Gnyaana-Purushaardha. Thus one must be beware of
these Thugs of 'raaga' and 'dvaysha' (likes and dislikes). Hence
Prayatna lies in escaping from their clutches. Though the vasana
s due to Praarabdha goad you towards particular acts, you must
be alert and cautious, and not impulsively act in response to them.
You must reflect and discriminate, think well and decide whether
that act would be in your interest, and be help-ful in your journey
towards the spiritual goal. You must set aside any instant and
temporary benefits that may accrue. There is scope for such a
choice, and for rejection of the pulls and pressures of the vasana
a. Thus the tussle is between Praarabdha and Viveka Gnyaana.
However, Praarabdha is not within your control, but the latter is.
Humans are labelled as 'Buddhi-Jeevi-s', wheras animals are
'Karma-Jeevi-s'. Deva-s are all 'Bhooga-Jeevi-s'. We being Buddhi
Jeevi-s, we can look either way, and are much superior to the
other two. We can sink to lower levels through ignorance, or, can
rise to highest level if we ardently aspire for it. Such Prayatna is
within our scope, and facilitated by our Buddhi (Intellect) in which
there exists the ability for Sut-Asut vivaychana (Aatma- Anaatma
discrimination). Because, our intellect has the potentiality to decide
which is 'Daiva-Sampada' that would take you higher, and, which
is 'Asura-Sampada' that throws you down the abyss. Our Prayatnm
is based on our Buddhi. There is said to be a dictum: 'Fixed fate
and free will'. Fate is fixed while experiencing it, but you can render
it flexible by your powerful effort. There does exist that freedom
for you. You do have that Will-Power. An illustrative example from
Ramayana, would be pertinent here.
Raaga Dwayshou Vyavasthitou
Tayoarna Vasamaagachchhet
Tou Hyasya Paripandhinou" (3-34)
King Dasaradha went hunting, as per the usual custom. He hunted innumerable animals, As he was returning, he distinctly heard a gurgling sound, suggestive of an animal drinking water. He suspected that it surely was a wild animal quenching its thrist. Upto this situation, let it be noted, Praarabdha was operating, including the delusion that overcame him. Beyound this point, Praarabdha had no role. There did exist scope for him to think over well about the sound and its origin. That would have been his Prayatna. But he did not do it. He did not exercise his discrimination. If he had the inclination for any Prayatna, he would have considered all the possibilities of the origin of that sound, or even actually checked up, personally or otherwise, whether it was caused by any animal worth hunting or any human being. He could have done that 'Vivaychana'. Unfortunately he did no such thing. He just succumbed to the prompting of his Praarabdha. Thus he immediately, impulsively shot his 'Sabda bhaydi' arrow that straight hit the target (from where the sound originated), and killed an innocent boy collecting water for his aged parents. This episode reveals that one need not instantly succumb to the dictates of Praarabdha, and that there exists scope for Prayatna as well, for the use of one's discriminative power.
Whenever you exercise your discriminative faculty, try to recog
nize what is good and desirable, as also what is likely to be evil
and undersirable. Then, discard, the evil, and act good. You would
then realize that the power of Prayatna is stronger than that of
Praarabdha. But whenever such discrimination is not exercised,
and you became complacent and just bowed down to Praarabdha,
then, it can be inferred that Prayatna became debilitated, and that
Praarabdha annihilated it. From the result, the cause can be
guessed. To the extent your Prayatna becomes strong and begins
yielding results, to that extent know that the power of Praarabdha
got reduced. As long as you act with faith and courage, Prayatna
would muster strength. But, the moment you become indolent and
complacent, Praarabdha gains strength. That in short is the
situation. Hence let not the focus be kept on Praarabdha alone,
and get obsessed with it. Do not pay much heed to it. Go on doing
whatever you can, with determination and courage, discriminating
good from evil, avoding evil, and concentrating on doing good. If
your efforts bear fruit, it is due to Prayatna. If not, know that
Praarabdha has operated.
So far so good. The potential of Prayatna has been well
indicated. But now, how to reconcile with the Bhagawad Geeta
sloaka reffered to earlier (18-61 ) :
"Eeswaraha Sarva Bhootaanaam "Eeswara has seated himself in the heart of all beings'. Looks
not like a witness, but as a Karta (Doer). Earlier it was stated that
Eeswara is not a Karta, but only a Saakshi (witness), and, that
Jeeva alone is Karta. Praarabdha came into existence due to
actions of Jeeva alone. Then, how to explain this contradiction?
Also it is stated in the said Sloaka that, not only Eeswara is seated
in the hearts of all, but also keeps turning them as in a merry-go
round! The inner actual implication of this is, He is doing this by
way of dispensing the fruits of our actions that generated our
Praarabdha. Not that He is interfering with out Prayatna which
has its full scope. His turning the merry-go-around is only to allot
the sequence of events as per one's Praarabdha, i.e., when, where
and in what magnitude, things are to happen in one's life. This
allotment however is His privilege, but the events themselves are
but fruits of earlier actions. His involvement is essential, as
Praarabdha by itself has no Gnyaana; it is inanimate, being a
Karma. Such colossal planning for billions of beings, invoving so
many variables, and concerning fruits of action of such mammoth
number of deeds of earlier lives, can be possible only by a Divine
Agency who alone is a Sarvagnya, an All-Knower of the past,
present and future. Jeeva has no knowledge of previous lives.
Hence the Omniscient and Omnipotent Divine alone has to
accomplish such a mammoth task. But let it be clear that there
would be nothing that is not the consequence of an earlier act.
Thus Eeswara is at best only a Saakshi (Witness), and not the
Doer. He only awards marks for the answer script as it were. The
marks ever depend on the performance and effort put in. You are
the Karta and Bhoakta and none else, for the operation of your
Praarabdha. He (Bhagawaan) is not concerned with Karma or
Karma-phala.
"Nameh Paarthaasti Kartavyam 'I have nothing to perform in the three worlds. There is nothing
unattained that I have to secure. yet, I engross myself in action'
(This action alludes to planning the execution of Praarabdha as
mentioned earlier).
"Na Maam Karmaani Limpanti
'Actions do not stain me, nor have I any desire for fruits of
action.'
Hriddaysay Arjuna Tishtati
Bhraamayan Sarva Bhootani
Yantra Roodhani Maayayaa"
As the Lord himself declares :
Trishu Loakayshu Kinchana
Naanavaaptama Vaaptamvyam
Varta Ayvacha Karmani" (3-22)
Nameh Karma Phaleh Spriha
................................................" (4-14)
This is the clarification regarding Praarabdha and Prayatna,
as also regarding Eeswara and Jeeva. Inspite of all the above,
there may still be some lingering doubts that need clearance.
There are two highlight Sloaka-s in Bhagavad Geeta, one concerning Dharma Purushaardha, and the other concerning Moaksha Purushaadha. One is a religious fact, and the other a philosophical fact. It is in these two directions alone that one has to perform Saadhana. Regarding the other two intermediate Purushaardha-s of Artha and Kaama, there is no big special effort needed, as these are mainly concerned with worldly matters with which we deal everyday. It is only in religious and spiritual spheres that Saadhana (effort) is indispensable. In this context, in the first of the two highlight sloaka-s (mentioned above), which is given below, it can be seen that, in the first line, the stress is on human effort. The next line alludes to Divine Grace. Hence it becomes evident that without human effort (prayatna) there would not be forthcoming Divine Grace (Daiva Anugraha), thereby implying that there does exist scope for human effort. Here is the first highlight sloaka :
"Ananyaas Chintayantoe Maam
'Without thinking of anything else, be ever contemplating on
Me. Whosoever incessantly worships Me, and lives ever in My
thoughts, on such devotees, I bestow My Grace by blessing them
with Yoga and Kshema'. Bhagavat Paada explained these two
terms as :
"Sarva Dharmaan Parityajya
First, the obvious (literal) meaning can be considered. The
first line instructs : "Totally renounce all 'Dharma-s' without
exception whatever you are observing and practising." Next
require- ment is, "Take refuge in Me alone". Then, the Lord assures,
"I will set thee free from all sins. Leave off all grief".
Now we have to reflect on the deeper implication and
signification of this Sloaka. Bhagavad Geeta began with the topic
of 'Vishaada' (grief). That indicated the problem. Here in this verse,
the Lord is comforting Arjuna with the words : 'Do not grieve'. With
the offer of this solution, the purpose of the scriptural text is
accomplished. There are only two aspects for our Saadhana. One
is the negative aspect, which has to be discarded. The other is the
positive one which has to be cultivated. The one to be discarded
is 'all Dharma-s'. Now, what is 'Dharma'? Not just what Sastra has
ordained. 'Dhar' means 'hold'. Hence, Dharma is that which is
'holding' you in its grip. The thing held may be the mind that thinks,
the tongue that speaks, or, the body that does various acts....all
the paraphernilia of life. What are holding these? Mainly the 'unholy'
trinity of 'Agnyaana', 'Kaama' and 'Karma'. Also, the 'Vaasana-s',
and the thoughts that emanate due to them. Any attempt at
introspection, and gaining of awareness of 'Pratyagaatma', is inter
cepted by Vaasana-s. Any effort to truly understand the 'Real
Substance' of the world, and to realise it as nothing but
Paramaatma's 'Vibhooti' (manifestation), is also stifled by the 'vritti
s' (thoughts) that are projected by the vaasana-s. Thus, one is not
able to dive deeper into oneself. The distracting thoughts come in
the way. It is these 'vaasana-s and vritti-s' that are the 'dharma-s'.
Hence they are to be totally rejected. They are to be got rid of
totally, without any trace. Thus is the implication 'Sarva Dharmaan
Parityajya'. Empty the 'well of your mind' of all the undesirable 'silt
and sludge'. Then alone the mind can get filled with 'Maamaykum
Saranam Vraja' instruction, the 'seek refuge in Me alone' concept.
Note that what is to be discarded is in plural number (Sarva
Dharmaan), whereas, what is to be filled with, is in singular number
(Maamaykum) i.e., 'Me alone'. Those to be discarded are all 'mine',
whereas that which is to be grasped is 'I'. 'Mine' is 'mama', and, 'I'
is 'Aham'. Hold on to 'Aham' that is devoid of all 'mama'. Grasp the
'Obsever' without the 'observed'. In short, shift the focus from
'Anaatma' to 'Aatma'. Anaatma is 'sarvam' (everything), whereas,
Aatma is One. Discarding all 'sarvam' leaves 'Ekam' (One) alone.
When all 'dharma-s' (properties) are discarded, then, 'Dharmi'
(Substance) remains. Do not cling to the 'I' mixed with 'guna-s'
(properties). Having merged all the properties into the 'I', hold on
to that 'I' alone. Note that it is not the concept of 'you' holding on to
'Paramaatma'. It is 'you' holding on to the 'Refined You', the 'Real
You'. Then the result would be 'Moaksha Yishyaami', meaning 'I
will unshackle myself'. I will rise to that level whereby I would free
myself. Then, 'Maa Suchaha', I would have no more grief, no more
of any problems that are incessantly created by 'Samsaara'. This
is the Sloaka leading to 'Moaksha Purushaardha'. This is the
significance of 'Prayatna' in one's life. One has to lift oneself up, till
the Supreme Goal of life is reached. May these inspiring words of
Bhagavad Geeta enlighten your minds, and lead you to discover
your Real Swaroopa, which is 'Sut-Chit'Aananda' (Existence
Consciousness-Bliss), the implication of the Mahaa Vaakya 'Tut
Tvum Asi'. Om Santihi Santihi Santihi
Yeh Janaaha Paryupaasatay
Tayshaam Nityaabhi Yuktaanaam
Yoga Kshaymam Vahaamyaham" (9-22)
'Apraaptasya Praaptihi Yogaha', and,
'Praaptasya Paalanam Kshemaha'
'Yoga is securing what you do not have; Kshema is keeping
safe that which has been secured.' The first refers to 'gaining',
and the second to its 'security'. What more is needed in this world?
Our sorrow is mainly in not obtainning what we desire to have,
and then in safeguarding what we have. If these two are assured,
there can be no greater happiness. This favour to the devotee,
one who pins all faith in the Lord, is the Divine Insurance offered,
and is the religious fact. This is the achievement towards Dharma
Purushaardha. However, it should be noted that the Divine Grace
will be forthcoming only when the human effort by way of intensive
faith in, and contemplation on, the Almighty, is fufilled, and not
otherwise.
Next the second highlight sloaka deals with the Moaksha Puru
shaardha, in which case also, human effort and Divine Grace are
both essential. These two sloaka-s are being quoted mainly to
dispel the common prevalent notion that everything is but Divine
dispensation as per Praarabdha, and one has to quietly experience
whatever befalls. Such a defeatist attitude needs to be eradicated.
Hence this scriptural exposition.
Now here is the second highlight sloaka, one that is held in
highest reverence by all saadhaka-s, a verse which is the
quintessance of spiritual wisdom :
Maamaykum Saranam Vraja
Ahamtwaa Sarva Paapaybhyoe
Moaksha Yishyaami Maa Suchaha" (18-66)