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Tuesday, November 3, 2009

DECEPTIVE INTERPRETATION OF VEDAS

Gita series – part 21. Chapter II - Verses– 42 to 44. Krishna continues. “Oh! Partha! Those who are

afflicted with material prosperi ty arising out of senses, those who think that the Heaven is the ultimate

reality, attach importance to flowery aphorisms of Vedas which suggest various sacrificial rites for

material prosperity. The ignorant who get deceived by these deceptive words, get carried away by

developing attachments to wealth and other material comforts and enjoyment, causing rebirths, never fix

their mind on the Paramatma (verses 42 to 44)”. Krishna says that those who are desirous of material

prosperi ty cannot develop unified focus on the Brahman. The contents of Vedas can be interpreted

either on the basis of external rituals or on the basis of internal exploration. People get carried away by

the external rituals purely out of their ignorance about the concept of the Brahman. There is no second

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opinion about the teachings of Vedas. The following passage will give an idea about the extent of our

ignorance about Vedas. “One has to accept that Veda mantras have an interpretation from the point of

view of inner yajna, i.e. contemplating mentally the collaboration with Gods without any external effort or

substance. The goal of inner yajna is perfection of all our faculties, those of which the physical abode,

those with our life energy such as passions, emotions, attitudes, ideals, etc. and those connected with

the mental domain such as intelligence, analytical abi lity, intuition, discrimination between truth and

falsehood….Yajna is a collaborative effort between the Gods, the cosmic powers and human being.

Each God is associated with a particular psychological faculty…” (Quote from the book Taittiriya

Samhita by Mr. R.L. Kashyap). Therefore, it is clear that Veda does not mean the mere rituals. Vedas

provide gross and subtle meanings and we are by the effect of delusion could understand only the gross

meaning. The subtle meanings are for those who explore their internal mental faculties by means of

which they could establish commune with God through meditation. The gross meaning is for those who

are infected by desire and attachments. They go with the external rituals without realizing the effects of

the internal rituals and its associated benefits. Those who opt for the Heaven do not understand that

Heaven is only a temporary shelter. After being in the Heaven for a certain period the soul has to be

reborn again. The soul has no rebirth, only if it merges with the eternal and omnipresent Brahman. That is

why Krishna says that the ignorant consider the Heaven as the eternal one. This is due to their ignorance

(lack of knowledge) about the Supreme self or the Brahman or God. The one who understands the

Brahman will never opt for pleasures realized through the senses. Understanding the Brahman is

different from realizing it. The ignorance also leads to a stage where they tend to get the interpretations

of the Vedas wrong. That is Krishna says the ignorant are deceived by the deceptive words of Vedas.

The words of Vedas are formed in such a way that they provide both intricate and deceptive

interpretations. Ignorant people go with the deceptive and decorative meanings. Such situations arise

only to those who are affected by karmic accounts. If one has serious karmic affliction, due to the

influence of karma he gets attached to material comforts induced by sensory organs and in the process

forgetting the Paramatma or God. That is why it is always said that one should perform good actions out

of which arise good karmas. (to be continued)

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Saturday, October 31, 2009

KRISHNA INTRODUCES KARMA YOGA

Gita series – part 20. Chapter II - Verses– 40 and 41 Krishna now begins his teachings on ‘Karma yoga’

which can be translated as ‘yoga of action’. The karma yoga has direct relevance to one’s karma. The

idea of “Krishna consciousness” begins here. Krishna begins by highlighting the importance of karma

yoga. “In karma yoga there is neither end to the beginning nor any opposites. If this righteous path is

pursued at least marginally, it protects from the stupendous fear and birth and death (verse 40). Oh!

Kurunantadna! (Arjuna is addressed by this name as he was descendent of Kuru dynasty) In this karma

yoga there is only a single pointed determination. But the reasoning of those who have irresolute mind is

endless and ramified” (verse 41). Karma yoga can be explained as actions that are performed without

expecting anything in return. Performing one’s duty for the sake of duty alone and not for any

gratifications is karma yoga. Krishna says pursuing the true karma yoga is difficult. There is no

beginning or end to this yoga. The karma yoga is eternal, because this forms the basics of spiritual

pursuits. The results of karma yoga are not realized because of i ts tough terrain. If it is not pursued to i ts

logical conclusion and deferred halfway through, even then its fruits to the extent it was pursued gets

embedded in the soul. When the soul enters another form in the next birth, this gets manifested from

where it was left in the previous birth. This concept has been repeatedly emphasized ancient texts. When

the path of spirituality is pursued and 5% success is achieved, this 5% is carried to the next birth and

one need not start all over again, but can begin from this 5%. Yogis and sages want to complete the

entire 100% in this bi rth itself. When you perform certain action without expecting any favours the intent is

called Krishna consciousness. This means that whatever actions we do, they are for the sake of Krishna

or at the command of Krishna. What will happen if someone performs certain actions for his own

benefits? The results could be disastrous. If a ritual is not performed properly, it leads to negative results.

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Whereas, any ritual performed without selfish motive does not yield adverse results but also have the

flexibility of commencing again from the place where the soul left its pursuit in the previous birth. Such

souls are made to born with comforts. But if one could pursue the path of karma yoga ti ll the end, it

makes the soul merge with the Brahman and attains final liberation. No more births and deaths. When

Krishna says stupendous fear, He means the fear at the time of death. However Krishna offers solutions

for the fear of death in subsequent chapters. In a way it can be said that this verse underlines the

importance of meditation or inner ritual than the glorified and tedious external rituals. Determined mind is

the basic requirement of karma yoga. This is the difference between yogis and normal beings. Yogis

cultivate the habit of single pointed focusing on the Brahman. Whatever they do, let it be sleeping, eating,

bathing etc they do it for and on behalf of the Brahman. If they eat, they consider it as intake of food by

the Brahman. If they feel the hunger, they feel that the Brahman is hungry. They do not distinguish

between the Brahman and themselves. If such a thought arises, the food comes in search of the yogi and

the yogi need not go after food. Such a thought can arise only if the mind is well tuned. The mind has to

move to the highest stage called intellect. Intellect is the knowledge required to know the Brahman. Such

knowledge is called Krishna consciousness, the awareness of Krishna in all the acts at all the times.

When a thought arises that makes you to perform an action, afflictions or virtues arising out of such

actions do not belong to you. They all go to Krishna, because the doer is only the power of attorney

holder of Krishna. If one does not have a determined mind to pursue the path of karma yoga, the mind

gets infected as it is not focused on a single object. It starts wandering. A wandering mind does not

refine itself as intellect. Mind continues to remain in a mundane state ready for sufferings and miseries

birth after birth. The main difference between external ritual and meditation is that rituals are associated

with various ingredients. For example let us take a fire ri tual. You need wood logs, ghee, etc and during

the course of the ritual the concentration will be elsewhere, possibly on the fire itself or one may not be

able to tolerate the smoke coming out of the fire causing the suspension of the ritual for some time. Once

the ritual is commenced, it cannot be held back even for a few minutes. But in the case of meditation

what one needs is nothing but focus. For karma yoga the concentration and thought are important

factors. In later stages, thoughts should also fade out. (to be continued)

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BHAGAVAD GITA.CHAPTER III.1-2.

LALITHASAHASRANAMAM 418 - 421

EXPERIENCE OFKNOWING

THE ETERNALPEACE

SPIRITUALIGNORANCE

LALITHASAHASRANAMAM 416-417

AMALGAMATION OFMIND AND

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Thursday, October 29, 2009

BONDAGE OF KARMA

Gita series – part 19. Chapter II - Verses– 38 and 39 Krishna continues to encourage Arjuna not to shirk

his responsibilities. “Consider victory and defeat, profit and loss and happiness and sorrow on equal

footing and get ready for the battle. If you do so, you do not acquire sin (verse 38)”. Having thus made a

preliminary introduction to ‘karma yoga’, Krishna then proceeds to explain certain intricacies on this

subject in the following verses. This chapter consists of 72 verses. Krishna concludes his introductoryremarks by stressing the importance of having a balanced mind. The opposites like happiness and

sorrow are not perennial in nature. If one enjoys excessive happiness today, he has to feel the sorrow

arising out of excessive dose tomorrow. A typical example is over eating in a party unaware of the

imminent stomach disorder. The stomach cannot consume more than what it can. Same is the case with

the mind. If one could tame his mind in such a way that it treats the opposi tes on equal footing, the end

result is the much sought after mental peace. Mental conflicts arise only due to our indulgence in

extremities. When we are in a situation of anticipation and ultimately we do not get what we have

anticipated, the end result is a serious affliction on mind causing mental distress. Sometimes such

distressed state of mind leads to health related issues. The cause for such a situation is desire andanticipation. None of these opposites are permanent in nature and they normally occur in alternate bouts.

When we are in happy state, let us enjoy the happiness with an unaffiliated mind and when we are in a

miserable situation, here again we have to keep our mind our unaffiliated. In both these situations, you

should not allow your mind to get associated with the prevailing situations as the mind alone is

responsible for such delusions. The mind should never be allowed to cross its borders. If it does so, the

conflict is inevitable. Even if one wants to achieve material prosperity and if the mind is trained to remain

unruffled with profit or loss, he is bound to make significant progress in his goal. If he gets demoralized

THOUGHT


READ THIS ARTICLEON MEDITATION

SUBJUGATEDSENSES

LALITHASAHASRANAMA

M 403-410

LAW OF KARMA,THE LAW OF THELORD

MIND CONTROL



CLEANSING THESUB CONSCIOUSMIND

THE SUPREMECREATION -PART III


SURRENDERINGFREE WILL

THE SUPREMECREATION -PART II

THE SUPREMECREATION -PART I


GODCONSCIOUSNES

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with his loss, his mind loses its potential to make meliorate planning to offset this loss. The even minded

man always marches ahead ignoring temporary setbacks to reach his ultimate goal. Krishna’s sayings

are applicable, not only for the spiri tual pursuers, but for all those who want to achieve something in life.

The sermons of Krishna are also meant for B school students as well. The ultimate success depends on

one’s determination and dedication. Krishna having made out the reasoning now proceeds to explain

the route for logical execution. The acquired knowledge unless implemented and executed, will not be

reflected in the end result. Knowledge should not be treated as secret but should be shared with those

who are in need of it. The teachings of Bhagavad Gita would not have been available to us, but for Arjuna

seeking the advice of Krishna. Krishna continues to address Arjuna thus; “Oh! Partha! What I have

explained to you so far, was on the basis of sankhya. Now, listen to this from the point of view of yoga.

You will then become endowed with knowledge and free yourself from the bondage of karma” (verse 39).

The sermons of Krishna so far were on the basis of imparting theoretical or analytical knowledge of the

Supreme. He is now going to expound the practical side of it. A true master does not stop with the theory

alone, but substantiates or demonstrates it with practice. This combination helps the students to

understand the subject better. That is why Krishna wants to substantiate his teachings taking pains to

explain them from an entirely different angle. ‘Sankhya’ means the highest wisdom or the total wisdom.

This mainly deals with 24 or 36 tatwas or principles, the cause of creation. Like the levels of

consciousness, wisdom too has many levels. We have earlier seen that intellect is the highest level of

wisdom. This intellect is called as ‘sankhya’. In subsequent chapters we are going to deal with ‘sankhya

yoga’ in detail. At this point, let us understand this as the supreme knowledge. After having imparted the

highest level of wisdom to Arjuna, Krishna now wants him to understand the supreme wisdom from a

different perspective. Krishna simply uses the word ‘yoga’ here. In general yoga means union. Only

through yoga alone, the merger of the soul with the Brahman can be achieved. Yoga is a powerful tool to

control the senses. The wisdom or ‘sankhya’ is to be implemented through ‘yoga’ to achieve the desired

result. Therefore ‘sankhya yoga’ becomes a potential source to realize the Brahman. Since ‘sankhya

yoga’ not only dissects and analyzes the knowledge (by negations and affirmations), but also teaches

practical applications through experience and exposure and the net effect on one’s karma arising out of actions. (to be continued)

Wednesday, October 28, 2009

S

ISOLATE THE EGO


FRUITS OF ACTIONSNOT OURS


SPIRITUALFREEDOM

ESTABLISHINGMIND IN THEETERNAL SELF


DECEPTIVEINTERPRETATION OF VEDAS


THE BASICRECONCILIATIONBETWEENSCIENCE ANDSPIRI...

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THE ENDOWED SOUL

Gita series – part 18. Chapter II - Verses– 35-37. Irrespective of Krishna’s sermons, every conflict that is

happening today in this world is provoked with the ill-gotten ego of religious fanatics. God never created

humanity based on religion that is rabid. For Him, Jesus, Krishna and Mohamed are not different. This

thought is to be sown at least in the younger minds now, which could pave way for the universal

brotherhood. Krishna continues to address Arjuna; “Those who held you in high esteem will now assume

that you have shunned this battle out of fear. Your enemies will make contemptuous comment on your

capabi lity. What could be more distressing than such comments? If you are killed in the battle, you willreach the Heaven. If you are victorious, you will enjoy in this earth. Kaunteya! Therefore rise up, by fi rmly

deciding to wage this battle” (verses 35-37). Kaunteya means son of Kunti. The warriors are respected

on the talent of their ability and capacity to fight. Arjuna is considered as the best amongst the warriors,

therefore he was held in high esteem by everybody. If a warrior of Arjuna’s caliber refuses to fight, out of

love for his kith and kin, he will lose his credibility and fame and his enemies will view him as a man of

disrepute who fears for his life. He will be jeered and mocked and nothing could be worse than this for a

warrior of Arjuna’s caliber. There can be only two results in a battle, victory or defeat. Krishna says that

Arjuna would go to the Heaven if he is killed in the battle. Krishna knows the great qualities of Arjuna. If

Arjuna wins this battle, he will enjoy all material comforts of being a kind. Going to Heaven or helldepends upon one’s thoughts than actions as the latter arises only out of thoughts. Propagation of good

thoughts depends upon the mind, which functions based on the data provided by the sense organs. That

is why it has been stressed time and again to control the sensory perceptions. Bondage, desire, anger,

ego and lust arise out of attaching more importance to the sensory organs. Happiness and sorrow are

the products of mind and body, the former being the source of the latter. If one has a balanced mind,

uninfected either by happiness or sorrow, the mental conflicts do not arise giving no room for physical

infirmity. Arjuna happened to be in this situation due to his afflicted mind. There are certain noteworthy

points in these verses. Life itself is full of conflicts that have to be fought with determination and

conviction. When one learns to endure the difficult times, he is better tuned to reap success in future.Crumbling under pressure does more harm than good. If one learns to fight against the odds in this birth,

his soul gets endowed with capacity to fight in future births. Unless persistent efforts are made to fight

against the evils of the sensory organs and ultimately win over them, the final liberation of his soul could

well be a distant possibility. (to be continued)

GARUDA PURANA - RITUALSAFTER DEATHGaruḍa Purāṇa 11 Garuḍa asksthe Lord to explain Yama’skingdom. The Lord not onlybegins to describe Yama’skingdom, but also begins ...

TIMING FOR RECITATION OFSAHASRANAMAMLalitha Sahasranamam hasthree parts. The first one iscalled ‘poorva bhaga’ the middleportion which is called ‘stotra’consists of 1000 n...

BRAHMA SŪTRA - II.i.1 - 4Chapter II of Brahma Sūtraconsists of 157 aphorisms. Thischapter is named as “avirodha”(a-virodah or non-contradiction).

In Chapter I (...

KAMAKALAKALITRILOKYAMOHANA KAVACHAMMahākālasaṁhitā -kāmakalākālīkhaṇḍaḥ --Trilokyamohanakavacaupadeśaḥ महाकालसंि हता – कामकलाकालीखडः -- ैलोयमोहनकवचउपद े शः (As...

FORMS OF BHAIRAVAThis is part IV of Shiva theSupreme. There are eight types

of Bhairavas and they are calledashta Bhairavas. They areAsithanga Bhairavar,...

MAHĀṢODAŚĪ MANTRA म MAHA SHODASHI MANTRAAll mantra -s are consideredsecretive in nature andṢodaśī isnot an exception. Recitation of Ṣodaśī leads to liberation. Thismantr...

top- akathaha chakra: bottom -

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Monday, October 26, 2009

UNPROVOKED BATTLE

Gita series – part 17. Chapter II - Verses– 32-34. After having pointed out to Arjuna that his decision of

not fighting is not against the laid down principles, Krishna continues “Oh! Partha! Opportunity of fighting

an unprovoked battle arises to those Kshatriyas who are fortunate; this is like open doors of the Heaven

(verse 32). If you decline to fight in this righteous battle, you lose your self-dharma and glory and incur sin

(verse 33). People will then talk about your ignominy that lost long. For a person of great honour, this

disgrace is worse than death (verse 34)”. Krishna conveys His explicit message to Arjuna. Kshatriyas’

(the class of warriors), main duty is to fight for their country. However, this battle was not provoked by the

Pandavas (includes Arjuna and his brothers). Opportunity of participating in such battles arises only to

those warriors, who are blessed. Krishna goes to the extent of saying that partaking in such battles is the

path to the unsolici ted Heaven. We should not hesitate to fight against the evils of our mind as well. Evil

thoughts should be driven away mercilessly is the subtle message of Krishna. When one gets rid off evil

thoughts, the gates of the Heaven are always open to him. If the enemies (subtle meaning – sense

organs) are not destroyed in the battle, then it amounts to shirking of one’s responsibilities (leading to

ignorance). The mean act of shirking one’s responsibility is against the principles of righteousness or

dharma. If one chooses to pursue the path of adharma or act against the principles of righteousness,

Krishna says that the he will be ridiculed by the humanity and his act would be considered as a sin. The

simple concept is that what one sows that he reaps. If Arjuna continues to be afflicted by the evils of

bondage, his karmic account swells with sins and he has to undergo consequent sufferings and

miseries. Arjuna has built up his reputation over a period of time. He is not just a warrior; his spiritual

advancement is significant. Krishna points out to him that those acts against the principles of dharma will

make him a sullied man. For a person of Arjuna’s reputation and stature, any blemish to his personality

is worse than death. Krishna says through these verses that we should not on our own, provoke a

conflict. The conflict could be either internal or external. External conflict is fight against perpetrators. The

internal conflict is against the sense organs. Opportunity to fight against the evils is not available to all.

Only the blessed ones get such opportunities, possibly based on one’s karmas. Secondly, attacking an

enemy in self-defense is not against the principles of justice. If one succumbs to the onslaught of

enemies without counter attacking them, it is considered as the worst thing that can ever happen to a

warrior. He is then called as a coward and generations after generations treat him as disesteemed

person. The nature of cowardice could be again external or internal. The internal courage is nothing but

self confidence. One has to have self-confidence to drive away the evil effects maya or illusion, the root

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cause of bondage and desire. Basically either external or internal conflict, mind is the basic factor that

could play both positive and negative roles. (to be continued)


UNIVERSAL BROTHERHOODGita series – part 16. Chapter II - Verses– 30-31 Krishna continues to infuse confidence into Arjuna.

“Oh! Bharata (Arjuna)! The One (soul) who dwells in all the bodies (all living beings) can never be slain.

Therefore, it is not appropriate to grieve for the living beings (verse 30). Even if you look at this from the

angle of dharma, you should not bother because for a Kshatriya (class of warriors) there is nothing more

worthwhile than a righteous battle (verse 31)”. Krishna again and again underlines the importance of the

soul and its eternal nature. Only the body perishes and not the soul at the time of death. The invisible

Soul continues to exist and gets yet another body for executing the accumulated karmas. Krishna says

that one should not attach importance to the body that is susceptible to decay (aging) and destruction(death). Opposites like pleasure and pain, happiness and sorrow are only for the body and for the soul.

This does not mean that one should not mourn a relative’s death. Krishna does not say so. After all we

are used to see a certain form for many years and one find day, it does not exist, naturally there is bound

to be a feeling of bereavement. What is lost is lost and cannot be regained in the same form. A particular

shape and form exists only once. What Krishna says is to understand this hard reality. If this reality is not

understood in the proper perspective, the maya or illusion takes complete control of that person leading

to terrible conflicts in his mind that leads to shirking of responsibilities. In the next verse (31), Krishna

talks about righteousness. Krishna classifies mankind broadly under four categories, depending upon

their level of knowledge and ability. This categorization is not based on birth, but purely depends uponone’s abi lity to develop certain qualities. They are Brahmins, Kshatriyas, Vaishyas and Sudras. Those

who pursue the study of Vedas are called Brahmins. Those who protect the sovereignty of the soil are

called kshatriyas, those who involve in trade are called Vaishyas and those who undertake cultivation,

etc are called Sudras. The men under each of these classes have to depend upon the other three

classes for their very survival. If one chooses to follow any one of these four categories, then they are

bound by certain guidelines prescribed by sastras. Arjuna chose to follow the principles of Kshatriyas

and hence protecting his country becomes his duty. But, Arjuna bound by the clutches of bondage,

refuses to fight. Krishna says that the decision by Arjuna not to fight is against the principles of sastras.

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Most unfortunately, this categorization of mankind led to the disastrous division of mankind based on

race and colour. In due course this paved way for further divisions based on economics, language, color

etc. “God that made the world and all things therein ….hath made of one blood all nations of men for to

dwell on all the face of the earth” says the holy Bible. The components of blood of all the human beings

are the same. Universal brother hood should not stop at the speech level and should percolate into the

thoughts of all men to provide a safer environment for the future generation. Religion is the most

destructive weapon than all the nuclear war heads put together. The fragrance of love should prevail

everywhere paving way for a harmonious and peaceful living in the lap of Mother Nature. (to be

continued)


INEXPLICABLE SOUL

Gita series – part 15. Chapter II - Verses– 28-29 “Oh! Bharata! All lives before their births were notvisible, after their present lives too, they become invisible, but in between they are visible. This being the

situation, why should you lament? (verse 28). Someone behold this soul in amazement. Yet another

describes this concept (concept of soul) as something marvelous, one more listens to this (knowledge of

the soul) as surprising and yet another even if he listens to this (the sermons on the soul), he will not

understand (verse 29)” thus says Krishna. The present physical body is for this bi rth alone. Nobody

knows the shape and form it had in the previous bi rths nor can anybody know about the shape and form

of their future births. We are aware of our shape and form only in this birth. Therefore we should not get

attached to the gross body that we have, which is sure to be non-existent at a future date. However, the

soul remains the same and it does not undergo changes along with different physical bodies it mayhave. This is so because, soul is eternal and without changes. The lack of knowledge in identifying the

soul as different from the gross body leads to attachments and desires. This in turn leads to love and

bondage. Love and bondage are only towards the gross body, as we are not aware (lack of knowledge)

of the soul. When such physical bodies die, we become grief stricken. As long as we are under the

illusion of physical attraction our miseries and sorrows continue to exist. If one give a serious thought to

this, he can realise that all our sufferings or happiness are associated only with physical structure that is

subjected to aging, decay and death. Due to our ignorance we are unable to look beyond the skin. The

skin is merely a covering for the filth and dirt underneath. That is why Krishna says attachment should not

gross form of Lalitha.Do wereally need to get the…”

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be developed to such physical bodies. The one, who has realized the soul, looks beyond the gross

bodies and knows that the soul that exists within him also exists in others as well. The concept of the soul

has not been understood properly. A proper Guru alone can impart the knowledge of the soul. But that

Guru should have known the soul by himself. A mere study of Vedas, Upanishads and scriptures alone

do not convey the requisi te knowledge that is required to realize the soul. At the most, they can create

awareness. This can be intrinsically explained by somebody who knows the soul out his own experience.

This is what Krishna explains. The subject of soul cannot be taught like science or history. This cannot be

explained that easily. We have seen earlier, that soul can be explained by negations and affirmations.

The basic qualifications for knowing the soul are dedication and practice. A realised master can tell youthat soul has no form, no shape, i t has neither birth nor death, it does not undergo changes, etc. But

ultimately, it is the effort of the practitioner that counts. According to Krishna it is rare to find persons,

who are really interested in knowing the soul. It is said in other scriptures that even an attempt to realize

the soul depends upon our karmas. For accumulating good karmas, we need to have good thoughts and

actions.

Tuesday, October 20, 2009

IMPERMANENCY OF EXISTENCE

Gita series – part 14. Chapter II - Verses– 23-27 Krishna continues to explain about the soul to Arjuna

thus: “The soul cannot be pierced by any weapons, fire cannot burn it, water cannot wet it and air cannot

dry it (verse 23). Without doubt it cannot be pierced, it cannot be burnt, it cannot be made wet and it

cannot be dried. The soul is eternal, omnipresent, immovable and without changes (verse 24). It is said

to be invisible, cannot be manifested and without modifications. Therefore, knowing it as such youshould not grieve (verse 25).” When Arjuna was unwilling to fight just because of the illusion that when he

kills his enemies, it tantamount to killing his relatives and masters. Krishna explains that the destruction

of the gross form does not mean the destruction of the soul. The soul is not something that we cannot

meddle with. It is eternal and beyond modifications. In one word Krishna explains the soul. It ‘cannot be

manifested’. Manifestation is possible only if one has prior knowledge about an object. But the soul is

not comprehendible as it is not an object. The soul can be realized only by means of internal search and

exploration and cannot be conceived that easily. Manifestation and conception are possible only for the

objects that existed, exists or at least going to exist in future. Therefore objects are bound by space and

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time. Anything that is associated with space and time is subject to changes and ultimate destruction. But

the soul transcends all these descriptions. That is why nobody is able to give a physical description of

the soul. Even Krishna chooses to explain the soul by negations only. That is why Krishna asks Arjuna to

understand this concept and should not feel sorry for killing his relatives and masters. Such killings do

not amount to killing of the soul which is beyond destruction. Krishna reasons out for having asked Arjuna

not to grieve. “Even if you think that the soul is incessantly born and dies, i t is not good to grieve, Oh!

Mighty armed! (verse 26). When one is born, he is sure to die and after death he is sure to be re-born.

When there is no way to avoid this, it is not good to grieve (verse 27).” Krishna having explained about

the soul now proceeds to impart some basic spiritual knowledge to Arjuna. Krishna is trying to comedown to the lowest level and starts his preaching. Even if someone thinks that soul is a misnomer or non-

existent, at least they are able to physically see birth and death. So, what is born today is going to perish

later, which is a known factor. At least from the context of this impermanency, Arjuna should not grieve

says Krishna as there is no way to avoid this birth and death and this cycle happens automatically. There

are two ways of looking at this. The first is the concept of soul and second is about the fear of death.

Though Krishna explains the situation at the time of one’s death in later chapters, He indirectly says here

that one should not fear about death that is certain to happen at any time. (to be continued)


KRISHNA EXPLAINS ABOUT SOUL

Gita series – part 13. Chapter II. Verses– 19-22 Krishna continues “the one who thinks that he kills the

soul or the one who thinks that soul can be killed are ignorant as the Self does not kill nor it is killed. The

soul has neither birth nor death. The soul is neither born nor does it perish. It is not that it existed beforenor it is going to exist again. The soul is without birth and death, eternal, does not undergo changes, old

and does not get killed when physical body is killed” (verses 19 and 20) Here Soul is referred to as the

Brahman or the Supreme Self. The soul where our karmas are embedded should not be confused here

with the Brahman that Gita talks about. Gita does not distinguish between soul and the Brahman. It talks

about jivatma and Paramatma. When atma is inside a living being it is called jivatma and the same

atman’s all pervading nature is called Paramatma. Probably the following reference in Svetashvatara

Upanishad (IV.6) might help in understanding the jivatma (soul) and the Paramatma (Brahman the

Supreme). Two birds, individual self (soul) and the Cosmic Self (the Brahman) occupy the same tree (the

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gross body subject to death). The first bird (soul) eats and enjoys the fruits of the tree. The other bird (the

Brahman) just sits on the same tree and merely witnesses the action of first bird eating fruits. This bird

acts as a spectator. The first bird suffers because of overeating and the suffering of the first bird is also

being watched by the second bird. In other words, the first bird simply watches the happiness and sorrow

of the first bird. The first bird’s happiness is temporary and the second bird does not feel the difference

between good and bad. When the tree is cut (death of the physical body), both the birds fly away (both

jivatma and the paramatma leave the physical body at the time of death). Krishna’s explanation is lucid.

The atma has no connection with the physical body. We should not be under the illusion that when the

physical body dies, the atma also dies. The atma is eternal (be it jivatma or Paramatma) and it has nobirth or death and even it does not undergo changes along with the aging process of the body. When

somebody is killed it means that only his gross body is killed and not the atman. Atman leaves the

physical body once the body stops functioning. But the same atman existed even before this physical

body, during the tenor of this physical body and shall continue to exist even after the death of this

physical body. Let us assume that a physical body lives for 90 years and during these 90 years, the

atman does not undergo any modifications or changes along with the aging of the body. Therefore the

Atman does not have birth and death, hence called eternal. When the body is killed, the atman is not

killed simply because it cannot be killed. Krishna continues “Oh! Partha! When one knows that this

atman is imperishable, eternal, birth less and without modifications, to whom and how he could causedeath?” (verse 21). Krishna gradually begins his preaching. He says the eternal soul cannot be

destroyed by human efforts. Krishna continues “It is like a man discarding his old clothes and wearing a

new one” (verse 22). The soul gets a new physical body when the existing physical body ceases to

function. Krishna says that the transition of soul from one body to another is as simple as changing our

clothes. Krishna addresses Arjuna as Partha, reminding his father’s lineage that is known for its valor. (to

be continued)


OMNIPRESENT BRAHMAN

Gita series – part 12. Chapter II. Verses– 17-18 In the earlier part Krishna has said that the difference in

perception is realised by learned men. Now He elaborates further. Krishna continues to address Arjuna

thus “Know that by which everything is pervaded is indestructible and none has the power to either

t d t th t It i id th t th h i l b d th t th i d t tibl l i bl d

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create or destroy that. It is said that the physical body that covers the indestructible, unexplainable and

limitless Brahman (God) is perishable (the physical body). Therefore Bharata, fight” (verses 17 and 18).

{Please note that during our discussions, the words ‘the Brahman’ and ‘the soul’ are used quite

frequently. Though the difference between these two has been explained on several occasions, again

it is explained here for easy reference. When we refer to the ‘Brahman’ (Paramatma) it means God.

When ‘soul’ (jivatma) is referred, it refers to the ‘life’ of an individual. The Brahman is omnipresent, but

the soul is restricted to a life that may take different physical forms in different births. Soul is the place

where karmic account of a life is embedded and this determines ones pleasure or pain. There is

another school of thought who says that the Brahman and soul are not different and the representationof the Brahman in a body is the soul. If this is to be accepted, the soul should also act as a witness to

our actions which leads to the question ‘who is responsible for our actions’ and ‘what is responsible for

our happiness and sorrow’. Surely, the Brahman will not give either happiness or sorrow as He does

not get involved in actions. He remains only as a mute spectator to our actions. It is the karma in the

soul that prompts us to do this or do that. For easier understanding, it is better to look at the Brahman

and soul di fferently and in fact, it is so. It is always conceived that the Brahman lies within the soul.}

Krishna says that that what we see or hear or anything that we do in association with our senses is all

due to the Brahman. Without the will of the Brahman the whole universe would not have come into

existence as it appears today. None in this universe has the capacity to challenge the Brahman as theBrahman is omnipresent and omnipotent which are His unique qualities. Men of knowledge are capable

of distinguishing between what is eternal and perishable. Krishna uses a word ‘sarvam’ which indicates

both fixed and movable things. For example a mountain is a fixed object and a man is a movable object.

When we say universe, the term includes both. After having explained the source of creation, Krishna

says that physical bodies are perishable. The flesh and blood are only the sheaths that cover the

Brahman. Though the Brahman is the same in every life, the external visible differences will one day

vanish along with the gross body, when the soul leaves the body. It is to be clearly understood that at the

time of death, only the soul leaves the body and the Brahman continues to exist even in a corpse. This is

because of His omnipresence nature. Otherwise His omnipresence nature has no value. The Brahmanalso exists in the soul that had left the body. All these concepts can be realized only through immanent

act of mind in association with consciousness. Therefore Krishna says that all physical bodies are

perishable one day and the Brahman who is within all beings is imperishable. Even if a physical body is

killed i t does not mean that the Brahman is also killed as the Brahman cannot be destroyed by anybody.

Pointing out these facts, Krishna asks Arjuna to fight with kurus. Krishna addresses Arjuna as Bharata

reminding him of his father’s lineage. (to be continued)

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KNOWLEDGE IS TRANSFERRED TO SOUL

Gita series – part 11. Chapter II. Verses– 15-16 After underlying the importance of tolerance, Krishna

talks about the eligibility criteria for attaining liberation. Krishna continues to address Krishna: “Oh! The

best among men! The influence of the sense objects wi ll not affect a person, if he considers pleasure

and pain equally. Such a person becomes eligible for liberation. For the unreal, there is nothing called

existence. For the real there is nothing called non-existent. The difference in perception between the two

is realized by men of knowledge”. (verses 15 and 16) How can Krishna address Arjuna as the best

among men? Such men will not have mental conflicts. But Krishna cannot be wrong. He chooses to

forgive Arjuna for his onetime slip. It is natural in the case of even great saints and sages, such slips do

occur. God looks into your perception and not the occasional slips. The universe exists only on illusion or

maya. If there is pleasure there will be pain too. The pleasure and pain are realized only through the

sense organs. What is the role of sense organs? They convey pleasure or pain to the mind. It is

ultimately the mind that receives the inputs from sense organs. One cannot persuade the sense organs

not to function. But one can definitely tune the mind away from the inputs of the sense organs. It is like

tuning a radio receiver to different frequencies. When duality is realized, mind controls you. No one can

prevent the existence of duality as it is a part of creation. But when you train your mind in such a way that

it does not recognize the inputs from your senses, duality is not realised and you are the master of your

mind. Krishna says that those who could master their minds are eligible for liberation. It is true in the

sense that it is difficult to follow this teaching. But, if one wants spiritual advancement, he has to begin

somewhere at some point or time. Mind can be surely trained to the level of Krishna’s teachings. The

beginning can be made by making a few sacrifices in our life, by sharing a portion of what we have with

havenots. This first step will lead to further advancements. Without a proper beginning, no one can move

forward. What is real and unreal that Krishna talks about? The unreal is perishable and real is not

perishable. Every object that exists in this universe is perishable. Our gross body, the pleasures arising

from our senses and all objects are unreal. They will cease to exist at one point of time. But the

knowledge, wisdom and intellect are not perishable. Here knowledge, etc mean the quest for realizing

the Brahman and not the usual knowledge we talk about. That is why knowledge about the Brahman is

called as the Supreme knowledge. A question may be asked whether they also perish along with the

body. No, they do not perish because they are not associated with the body, but with the soul.

Knowledge though derived through senses ultimately gets transferred to the soul Knowledge gives rise

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Knowledge though derived through senses, ultimately gets transferred to the soul. Knowledge gives rise

to actions. A person pursuing the path of spiri tuality will not perform evil actions. Source of karma is only

our actions. Therefore the knowledge is not perishable as the end result of knowledge is transferred and

gets embedded in our soul. Soul is also not permanent, but we will discuss this in the relevant chapters.

Krishna says that bodies are not permanent and that Arjuna should not worry about killing of his cousins

and masters. It should not be misconstrued that killing is approved by God. God approves Arjuna’s

actions as Arjuna is going to wage a war against evils that are associated with pleasures, desires,

money, hatred, etc. That is why Krishna says that such differences are realized by the learned. Krishna

carefully chooses His words. (to be continued)


IMPORTANCE OF TOLERANCE

Gita series – part 10. Chapter II. Verses– 13 and 14 Krishna begins His teachings on ‘atma’ which isknown as the soul. “The soul which is covered by the physical body that undergoes changes like child,

youth and old age. The soul also enters another body (after the death of the present physical body). A

wise man is not affected by such changes. Oh! Kaunteya! (This means son of Kunti, mother of Arjuna)

The seasonal changes, pleasure and pain arise out of perception and are subjected to beginning and

end and are not permanent. Therefore, Bharata (Arjuna) do not get disturbed by them”. We should be

clear that soul is different from the Brahman. Brahman is the static energy and the soul is the kinetic

energy. Only in the soul our karmic account is embedded. Our happiness or otherwise is drawn only from

our karmic account. The karmic account consists of the results of our past actions of our previous births.

The soul leaves a body when the body perishes and when it re-enters another body, life is created in thatbody. The process of ageing does not apply to soul. The soul continues to exist till it exhausts all its

karmic account or till the great dissolution. Krishna says that learned men do not bother about the gross

body and are concerned only with the subtle body. That is why birth and death do not affect them. They

are not attached to material objects. On the contrary, those who are not learned (knowledge and learning

in this context mean only the Brahman) attach importance to the perishable physical body. That is why

when a physical body ceases to exist, they repent for it and sorrow and misery prevail over them.

Krishna says that soul is permanent (which will be explained further in due course. It is not appropriate to

say that soul is permanent. The only thing that is permanent is the Brahman) and physical body is

temporary and that one should not develop attachments towards the objects that are perishable Krishna

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temporary and that one should not develop attachments towards the objects that are perishable. Krishna,

having said that, now proceeds to elaborate. Any feeling realized through senses will have an opposite

effect. If weather is hot this month, during next month it could be cold. After sometime, weather again

could be hot (seasonal changes). When one is happy with an object today, his happiness is only short

lived as any object has an end. Anything associated with duality (or opposites) are only illusionary in

nature and is associated with maya. Such dualities should not be realised through our senses. For

example climatic changes are felt through our skin, an organ of perception. Beauty of a flower is realized

through our eyes, the sound of music is realized through our ears, taste is realized through mouth. If our

senses are allowed to perceive, it leads to desire and attachment. If a physical body is not able totolerate certain discomforts then they are to be endured. But what is the reason for realizing such

dualities? It is our mind. When mind realizes that all objects are perishable, such dualities will not be felt.

Krishna underlines the importance of tolerance. In these two verses Krishna addresses Arjuna as

Kaunteya which refers to his mother’s lineage and Bharata which refers to his father’s lineage. (to be

continued)

Saturday, October 10, 2009

KRISHNA BEGINS HIS PREACHING

Gita series – part 9. Chapter II. Verses– 9-12 Sa

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