Birth and Death; “Atma” the consciousness explained

Beginning from the verse 27 in the second chapter of “Bhagavad Gita”, Lord Krishna points out that not understanding about what Birth and Death is will cause problems to us. Logically there cannot be birth or death. Creation is nothing but a form of change from one state to another. This can be extended to death or destruction. The world is Anadhi (No beginning). The world is Ananthaga (Infinite, Endless). There is neither creation nor destruction. We can see Water in 3 states. Solid (ice), Liquid (water), and Gas (vapour) which is invisible. What is invisible is called Avyaktha Avastha. It is an eternal process. Thus lord Krishna tells Arjuna, nothing is born and nothing is dying and asks him why he is then crying.

Matter cannot be created or destroyed as per the law of conservation of matter. By the law of conversion of energy, the total energy created is constant. For example, we can see a substance which is transforming from one condition to another. Ice gets transformed into Water and water gets transformed into Vapour and Vapour condenses into water. When stars explode it is converted into energy. i.e. matter gets converted into energy. Similarly Birth (Janma) is unmanifested in the beginning and becomes (transforms) manifested later. An understanding of this process will lead to acceptance of the process. Emotional resistance directed towards a natural process is called sorrow. A wise man who knows “Atma” will not grieve in life. (Chandokya Upanishad 7^th Chapter).

The three things that Vedanta says are very important to all of us. Vedanta alone says ‘I’ am immortal (Wonder 1). As per Vedanta, you are all pervading “Atma” (Wonder 2). As per Vedanta you are not in the world; the entire Cosmos including the entire Galaxy and including time and space are born in you. They rest in you and gets resolved in you (Wonder 3). (Thaithreya Upanishads). ‘I’ am the eternal all pervading consciousness principle. To realize this you have to do Sravanam (Listening to the truth of Vedanta), Mananam (contemplation or reflection upon the truth) and Nidhithyasanam (Meditation, Undergo orientation program).

Consciousness is different from body mind complex. We can see the 5 features of consciousness which is our own real nature as under:-

1. Consciousness is not a part or a product or a property of the body.

2. Consciousness is an independent formless principle which pervades the body and enlivens the formed body.

3. Consciousness is not limited by the boundaries of the body and extends beyond the body infinitely and is all pervading.

4. This formless Consciousness principle will continue to exist even after the body dies or disintegrates and has no date of birth and date of death.

5. After the fall of the body, the surviving pure consciousness is not accessible to us because there is no body medium. Hence consciousness is not available for transaction.

As per Vedanta, this consciousness is my real nature. ‘I’ am the consciousness with a temporary body. The body is renounced at the time of death. ‘I’ the formless consciousness will eternally continue. ‘I’ the eternal consciousness is my real nature called ‘Atma’. In the second chapter of Gita 6 words are used in the verses from 12 – 15 describing the “Atma”.

Atma is 1. Nithyaga (eternal without birth and death), 2. Sathyaga (that which lends existence to matter), 3. Akartha (not the doer of any action, good or bad), 4. Aboktha (non receiver of the result of an action), 5. Sarvagathaga (that which is all pervading) e.g. Space which is all pervading and accommodating all of us, 6. Aprameyaga (that which is never an object of experience. It is an observer. The observer cannot be observed).

We should know that nature cannot be changed because what cannot be changed is nature. Wisdom or intelligence is preparing the mind to accept the choiceless or helpless situations without any resistance. By repeating to ourselves (meditation) and repeating to our own mind that I am willing to undergo the choiceless situations we get freedom from stress. Examples of choiceless situations are Old age, incurable disease, separation from someone etc. The only one who can be changed by me is myself. Pray to the bagawan; O lord give me the courage to change what can be changed i.e. myself. O lord give me the serenity to know the difference i.e. Others cannot be changed and I should change myself which is the only thing possible.

Be blissful.

S.SEKAR

Sekras >>>>>>>High Performance Always

Contact: sekrajc@yahoo.com

What is your View about doing nothing?

I have learnt a Lesson on what happens if we do nothing.

Read and Enjoy!!!!!!!

A crow was sitting on a tree, doing nothing all day. A small rabbit saw the crow, and asked him, "Can I also sit like you and do nothing all day long?"

The crow answered: "Sure, why not." So, the rabbit sat on the ground below the crow, and rested.

All of a sudden, a fox appeared, jumped on the rabbit and ate it.

Management Lesson: To sit and do nothing, you must be sitting very, very high up.

We can see an Analogy as given under:-

I wish to clarify the word 'Nothing' to all for better understanding.

If one has to reach the top he has to put in enormous effort and stretch himself over and above what he can do and be focused and be passionate about what he is doing. This will take time and effort and thereafter after some point one reaches the top. By now he is thorough with the understanding of the organization and the environment he is working with and also gets to know the people around him.

After one reaches the Top slot he will not do any work by himself but will think, think and Think all the time and also Take Decisions which will cost the organization heavily if any wrong decision is taken. Hope you understand better.

By nothing is meant less or no physical work and more of work in the mind.

Thank you for your kind understanding.

Best,

S.Sekar

Contact: sekrajc@yahoo.com

Working together Works - Aligning Capabilities

LIFE AFTER DEATH

We should know about “ATMA” in order to understand what happens to our Life after death. ‘Atma’ is all pervading and it enlivens the body. Atma is ekam (one). Bodies are many. For example Fans are many; bulbs are many. Electricity is one. So also ornaments are many but gold is only one.

We should know that non perception (of atma) is not a proof for non existence. Atma itself doesn’t die. It pervades all objects like ether. Even God cannot destroy this Atma. Atma is Changeless and permanent. Atma is eternal and Atma is Satyam (truth) and is only one. Gold by itself has no utility. Gold ornaments are useful than gold itself. On analysis we find that there is no such thing as ornaments at all. Ornaments do not exist separately from gold. Ornaments do not have weight of their own. They are nothing but different forms of gold. They depend on gold for their existence. Gold can exist independently and is called Satya. Similarly Atma can exist independently and due to the blessings of Atma the body functions. We can get uninterrupted Peace, Security and Happiness only from Atma. It is foolish digging a well when the house is on fire. You have to prepare yourself. You can use the body but never mistake the body as yourself.

Death is not the destruction of the body. Matter cannot be created or destroyed. What does death or destruction mean? The body will get converted into pancha bootha. (Three handful of ash). Death is a total transformation and a form of change. The changeless, homogeneous Atma or the self always exists. This phenomenal world of names and forms is ever changing. Hence it is unreal. For example we say that I am a Youth. I am middle aged. I am old. There is one thing which is continuing i.e. “I am”. If ‘I’ continue during the modifications then this should continue during death also. What is changing must be unreal. What is constant or permanent must be real. Thus if Atma is nithyaga body is anithyaga. If atma is nirvikaraga (Changeless) anathma is Savikaraga (Changing).

Kartha is a doer of action and is associated with Karma. As long as I am a kartha I will produce punniyam and Pavam. Sanchitha punya pavam is associated with our past janma (birth) which we may not remember. Non remembrance is not non existence. Prarabhda karma and Agami are also connected with our punya pavam. Boktha is an enjoyer of actions. As long as you are a Kartha and Boktha your life is bleak and you get into Samsara problem.

Life and death will be a mystery. Both are caused by mysterial spiritual chaitanya thatvam. As explained before Atma is eternal and Body is temporary. Atma exists in the present and will continue to exist in the future. Atma exists independently and does not depend on matter principle. Space pervades the entire universe and Atma the consciousness is only one. Atma is Akartha and Aboktha and doesn’t have connection with Karma or Karma Palan. Atma is the safe centre eye of the cyclone. Anywhere you go, the cyclone will affect you.

Atma is the spirit and anathma (Body) is the matter. Matter or material is subject to continuous change. Physical body is also a material product and is subjected to the onslaught of time. Physical Body has got Date of birth (DOB) and Date of death (DOD). Unlike Atma, the physical body undergoes six types of transformation or Bhava – Vikaras such as potential existence (mother’s womb), birth, growth, change, decay and death. Atma is not born, nor does it ever die; after having been, It again ceases not to be; unborn, eternal, changeless and ancient (ever remaining the same). It is not killed when the body is killed. Birth and death cannot touch the immortal, all-pervading Self (atma).

Other than Physical body there are two more components in an individual. Physical body is called Stula sariram that which is visible to us. Another body is the inner body a subtle body which is called sukshma sariram which has invisible mind and the invisible prana. Another body is causal body called Karana sariram which is also invisible. Karana sariram is the store house of all our punya pavam. This is also finite in nature. Sukshma sariram and Karana sariram put together is invisible body. Then we also have the Atma the spirit which is the real nature of our self. Thus an individual consists of the visible body plus the invisible body and the Atma. The invisible Atma is infinite and all pervading. Visible body and invisible body are made of matter and energy. Both are inert in nature. Atma is consciousness principle.

When death occurs we kill the visible body alone. The invisible Atma or Atma1 (absolute reality and spiritual) will survive. Atma1 which is infinite does not travel after death. Atma2 which is finite travels after death. Atma2 is different from one individual to another.

From the above we can see that the visible and invisible bodies or otherwise Atma2 borrow consciousness from Atma1 and therefore the body becomes a living sensation principle. Atma is of the nature of consciousness itself called spirit. Atma is neither matter nor energy nor material. Atma is inert.

What happens at the time of death?

The visible body dies/ perishes. It is cremated or buried and it merges into pancha butham. The invisible body (mind+Pavam+punniyam) goes in search of another visible body. The definition of death is separation of the invisible body from the current visible body and going in search of another visible body. Atma blesses the invisible body with the consciousness. The invisible body (mind+ Prana+Punya pavam) is also named as Atma because it is blessed by the Atma and borrows the consciousness from the Atma. The invisible Atma that is not pervading and which is finite and travelling is also called Atma. When a person does shrarddam and performs prithruyagna the benefits will go to the forefather. The second benefit by doing this karma yoga which will help in our own spiritual growth.

Atma pervades all bodies and enlivens all bodies. Electricity pervades all gadgets and makes them function. Even though the gadgets are many and endured with form, it will not function unless electricity blesses it. Atma is a consciousness principle. Krishna defines Atma to Arjuna in the second chapter of Bagavad Gita. Death is defined as the separation of the body and Atma2 (Soul). Atma will take up another physical body. Birth and death are only the change of costumes. The jeeva continues. Death is entering the green room and birth is coming back to the cosmic drama enacted by the Bagawan.

The world has got beauty, variety and novelty but no stability. You cannot hold on to what is unstable. It is foolish to rely upon name, fame, position, people, money etc. You can use the world for everything but for security you should depend on something else which is stable. Anathma is unstable. The one and only thing which is stable is “ATMA” which is abstract and invisible. It is described in scriptures as Bhagavan which is a symbol. Rama is a symbol of Atma. Krishna is a symbol of Atma. What I mean to say is that, we can use the world but hold on to God. Atma is your inner essence. Hold on to Atma and enjoy life.

Be blissful.

S.SEKAR

Contact: sekrajc@yahoo.com

FIVE FEATURES OF THE BODY AND FIVE FEATURES OF ATMA

The essential spiritual nature is called ‘ATMA’. The nature of the physical body is inert just as any inert object in the world. It is like a Wall or a Desk as inert principle. That inner essence alone is making the inert body alive, just like a bulb. Behind the bulb that principle because of which the bulb is bright. Bulb by itself is not naturally bright. It is some other principle which makes the bulb bright. The moon borrows light from some other source Viz. from the Sun. Sun is bright by itself. It is the consciousness principle.

We can see the five similarities between the body (Anathma) and the wall. Both of them are our objects of experience. (Dhristyatvam). Second similarity is that both Wall and Body are made up of the same material only. Both are made up of matter only. (Bouthigam). Third is that both of them have varieties of material properties. Viz. Form, Sound, Touch, Taste and Smell. (Sagunatvam). Fourth is that both external objects and physical body is continuously changing. (Vikaraga). Both are subject to arrival and departure which we experience every day. For example, every night when we go to deep sleep state the whole world disappears for us. During sleep the Body is not available for experience. Agama arrival and Agama departure. Thus during our sleep the body is not available for experience. The lender of consciousness or light to the inert material body is called ‘ATMA’.

We shall see the five features of the Atma.

Atma can never be an object of experience. (Adhirsyatvam). “Atma” is the original subject. Atma is the observer and a non material entity. It is a spiritual entity (Abothigatvam) enlivening invisible behind the body. Atma do not have sound, form, taste, touch and smell. (Nirgunathvam). Atma is Avikaraga. Body disappears when we go to sleep and reappears when we wake up. Atma is the opposite. (Anagangapayi). Every individual is a mixture of the body (Anathma) and the Spirit (Atma) i.e. Matter and Spirit.

The First lesson Krishna teaches Arjuna in the 12^th Sloka of 2^nd Chapter is “You are the eternal and immortal Atma”. Atma is not subject to birth and death. Wisdom is discovering the ‘Atma” (non material spirit) and holding on to that for security in life. We are not human beings seeking spiritual experience. We are spiritual beings temporarily having a human experience. These experiences keep changing continuously. I am the Changeless ‘Atma”.

Lord Krishna started his teaching from the 11^th verse of 2^nd Chapter of Gita. Krishna has two fold tasks to answer Arjunas question. 1st is whether to fight the Mahabharata war or not? Second question is solving the more fundamental problem (samsara) that Arjuna is facing intensely and which is faced by everybody (Human being). Moga comes as a conflict as a result of these two. Through Arjuna Krishna wants to help the entire humanity. Emotional resistance to a fact of Life is Samsara.

Whenever we are grieving, the problem is with ourselves. We do not want to change. We want the fact to change. We require a change from non acceptance to acceptance. Helplessness, Anger, Frustration and Depression cannot be avoided when we refuse to accept the mistake of fact of life to be changed. What can’t be changed is a definition of fact. Success in life is accepting the old age before the old age sets in. We have to accept the changes of the body. Body is an integral part of Pancha Bootha. Death is not the destruction of the body. Matter cannot be created or destroyed. What is meant by death or destruction is that the Body will get converted into pancha bootha (three handfuls of Ash). Death is a total transformation which is a form of change. I am a boy. I am a youth. I am middle age. I am old. There is one thing which is continuing. i.e. I am. A changeless I am. If I continue during the 5 modifications then this should continue during death also.

We have to go through the worst or helpless situation in our life. What attitude that we should entertain at this worst situation is important. Here we have a choice. Willingness to go through the situation is called acceptance. This is acceptance Bhavana. If you say that you are not willing to go through the worst situation it is called resistance bhavana. Within the mind when we are going through helpless unfavorable situation there are two scenarios. In acceptance bhavana the pain will be seen as half the pain (demagnified). When there is a resistance the pain will be felt as double the pain. An equanimous mind will learn from experiences of life. The entire world of anathma is continuously changing. There is no stability in this world. The world has got beauty, variety and novelty but no stability. You cannot hold on to what is unstable. It is foolish to rely upon name, fame, position, people, money etc. You can use the world for everything but for security you should depend on something else which is stable. Anathma is unstable. The one and only thing which is stable is “ATMA” which is abstract and invisible. It is described in scriptures as Bhagavan which is a symbol. Rama is a symbol of Atma. Krishna is a symbol of Atma. The thing is we can use the world but hold on to God. Atma is your inner essence. Hold on to Atma and enjoy life.

Be blissful.

S.SEKAR

Contact: sekrajc@yahoo.com

SAMSARA AND its CURE

‘Samsara’ is defined as a constantly repeated occurring in our mind a sense of helplessness of various degrees. Helplessness will lead to anger and anger will lead to frustration and frustration will lead to depression. When this happens repeatedly, our attitude to life changes. We look upon life as a liability or a burden. This negative attitude towards life and constantly praying to God that we should never be born again will come in our mind. If we look upon life as a wonderful thing why should we pray to God? This whole package is called “Samsara”. Self knowledge will remove our negative attitude towards life. We will look life as a blessing. All the human beings have got this Virus called Samsara. This disease is called Samsara Ragaga which is extremely difficult to cure but is not impossible.

‘Samsara’ is a disease. This problem is faced by all human beings without exception. One has to go through four stages in order to get cured from the disease of Samsara.

First of all one should discover that he is suffering from samsara. One should acknowledge this fact by himself.

Secondly one should understand that he can never solve the problem by himself. There is no home remedy for samsara problem. Therefore an understanding of the fact that he is helpless in solving the problem by himself is necessary. This discovery of helplessness is the second stage. One should make a serious decision to seek help from outside. As long as I have the ego I will never seek help from outside. Only when I am helpless will I take help from outside which is called spiritual help. (Spirit means ‘Atman’)

Thus the third stage is deciding to seek external help in the form of a Guru. Once you have seriously and desperately wanted a Guru and pray to God, you are equally helpless in identifying the right Guru. Upanishads gives an explanation. A blind person was caught in a thick forest needs the guidance of someone to help him come out of the forest. The person who helps should not be a blind person himself. How does one know whether the other person is blind or not? If I am unlucky and hold on to the other person who is also blind, then the chances of falling will increase. When he falls then I will have to fall. Therefore I have twofold helplessness. I don’t know the remedy. I don’t know the Guru who can help me. We can observe in the 2^nd chapter end portion of ‘Bhagavad Gita’ Arjuna asks lord Krishna as to how to identify an enlightened person. Similarly once we come across such a guide who is hopefully ready to help me, I then go the third and 4^th step.

The fourth stage is called Saranagadhi with shreddha and Bhakthi. Then sishya is taken across the ocean of samsara.

Thus we can see that Arjuna has gone through the 1^st stage in the 1^st Chapter of Gita. Arjuna the master gets converted to Arjuna the disciple. Krishna the Charioteer gets converted to Krishna the spiritual guide. Sanjaya is reporting the desperate condition of Arjuna in the end of the first chapter of Gita.

Arjuna is a picture of misery and conflict which is a most powerful symptom of samsara. Arjuna the most valorous and a manly man, who is never given to emotionalism etc., start shedding tears showing the intensity of samsara.

The rule for a spiritual person is to never transfer his spiritual wisdom to anyone unless he asks sincerely. Bhagavan Krishna follows this principle. Arjuna has not asked for advice and Krishna did not give advice. Krishna is saying a few words so that Arjuna will go through the other 3 stages of samsara.

In the 2^nd Chapter Lord Krishna gives the solution to Arjuna. Controlling the external factor (Our peace of mind is linked to the external factor) to ensure our peace of mind. You have to delink your peace of mind from the external factor. This is tough but a practical approach. Trying to control the world is an impractical approach. We should work for emotional immunity. Freedom from emotional dependence is Moksha.

Thus the situation changes from one of battle to one of spiritual dialogue. Sanjaya reports to Dhirdarastra the developments in the battle field. Dharma is on the side of Pandavas and they win ultimately in spite of trials and tribulations that they go through.

Be blissful.

S.Sekar

Contact: sekrajc@yahoo.com

SUMMARY OF THE FIRST CHAPTER – BHAGAVAD GITA

The main subject matter of ‘Bhagavad Gita’ is self knowledge or spiritual wisdom. What is contained in Bhagavad Gita is borrowed from the original scriptures known as Vedas. Gita contains the extracted wisdom from the Vedas; especially from the final portion of Vedas. Vedas is known by two names. They are Veda Antaga (‘Vedanta’) which occurs at the end part of Veda. The other name is ‘Upanishad’. Upa means Self or Atma, the real self. Body/Mind is not the real ‘I’. They are the instruments and the medium. The real ‘I’ is different from the body medium. That real ‘I’ is called “Atma” in Tatva Bodha. ‘Ni’ means clear knowledge. ‘Shad’ refers to the function/ benefit of self knowledge. The removal of ‘Samsara’ is given in the Upanishads.

Samsara is defined as that which constantly and repeatedly occurs and gives a sense of helplessness of various degrees. Helplessness leads to anger; anger leads to frustration; frustration leads to depression. A person’s attitude to the Life changes when the problem of Samsara happens repeatedly. One starts to look upon life as a liability or a burden. Due to this negative attitude towards life he starts praying to god that he should never be born again. If one looks upon life as a wonderful thing why should he pray to God? Acquiring self knowledge will remove one’s negative attitude towards life. You will start to look upon life as a blessing. Upanishad teaches us Self knowledge. If the teaching is not received properly it will not bless a person or it may become unproductive or counterproductive. Vedas declare that this teaching should be received only from a Guru and not a self taught one. Upanishads declare that Lord Krishna also declares the same. This teaching should come to a sishya from a Guru. It is called guru - sishya Samvadaga.

Before actual teaching starts, a story is narrated. The story by itself doesn’t have a value of its own. For example you can see in Katopanishad a story consisting of several slokas. In the 1^st Chapter of Bhagavad Gita is given the story of Mahabaratha. One should not probe into the story and ask whether it is Historical or fictitious. We require only a qualified student and a qualified teacher. We should not have misplaced curiosity. We should not ask irrelevant questions. One of the qualifications of a spiritual student is to avoid misplaced curiosity. Throughout the scriptural study we should know what questions to ask and questions that we shouldn’t ask. Otherwise you lose the importance of spiritual wisdom.

Arjuna discovers the problem of Samsara in the battlefield. He was immobilized and not able to move forward in his life.

First Chapter has got 5 topics.

1^st Topic is from verse 1 to verse 20

We get the description of the battlefield of Khurukshetra and the preparations for the Mahabharata war. Kauravas are the representatives of Adharma. Pandavas represent Dharma. They both go to war. Dharmayuddham was necessitated. Therefore they assembled in the Mahabharata battlefield. Dhirdharastra was physically and spiritually blind. Sanjaya reports to Dhirdharastra through telepathy about the war going on in the battlefield.

Duryodhana is diffident and goes to Dhrona and tells him that their army is weak and Pandavas are stronger. He adds that they should take Bhisma with them. Thereafter Bhisma blows the Conch indicating the start signal and the beginning of the war.

2^nd Topic is from Verse 21 to verse 25

There was a sudden transformation in the mind of Arjuna. He feels like looking at Kauravas in close quarters. They were his relatives. Due to some play of destiny he instructs Krishna the charioteer to bring the chariot to the middle of the battlefield between the two armies, to look at the scene from close quarters.

Duryodhana is adharmic and has committed pancha maha papam. He is an athathayi and deserved capital punishment during the time of Mahabharata. He has dhurbhuddi. Arjuna knows that Mahabharata war was a Dharmayuddham. Lord Krishna has endorsed that and becomes a charioteer of Arjuna. Arjuna’s Bhuddhi was clear after coming to the middle of the battlefield.

3^rd Topic is from verse 26 to verse 28

The three portions of samsara are Raga (Attachment), Soga (Grief) and Moga (Delusion). Arjuna is no more a unique character. Arjuna becomes the representation of a human being and the problem he faced is a human problem. Arjuna is a representation for humanity. Bhagavad gita is a teaching for the humanity and is valid even in the 21^st century AD. Raga is a philosophical proof and emotional attachment to any external factor in the form of situations, objects or people and getting them emotionally attached is called raga. Arjuna’s problem is the emotional attachment to certain people like Bhisma and Drona.

4^th Topic is from verse 29 to verse 34

Attachment will invariably lead to grief without exception. We will be concerned about the object of attachment. We can see that the objects, people and situation continually changing. They are unpredictable and uncontrollable. They are unfavorable changes. Objects of attachment will become sources of sorrow. For example we can take a wrist watch. So long as it is inside the shop there is no worry and you are liberated. When the watch is with you then you become attached. You have empowered the watch and got attached to it. Raga or attachment makes me vulnerable. Arjuna becomes vulnerable because of his actions. Arjuna goes through intense grief because of imaginary death of the people. Intensity of grief or sorrow is directly proportional to the intensity of attachment. The object of attachment may vary but the problem of attachment is universal. The problem is called samsara.

5^th Topic is from verse 35 to verse 47

When a person is emotionally disturbed internally, his rational intellect is suppressed or over powered. Intellect has the power to solve most of the problems in our life. Intellect can function only when you are balanced emotionally. In delusion (moga, incapacity to judge the situation properly and seeing something in the opposite way) state you don’t know what to do or what not to do. Arjuna goes through the same condition. Law of discrimination is called Viveka in Sanskrit. Arjuna was in a deluded state which is aviveka i.e., moga. In delusion state you don’t know what to do or what not to do. Arjuna goes through the same condition. The question arises as to whether the Mahabharata war is Dharma Yuddham or Adharma Yuddham. Dropping the war is a wrong decision. Going away from the war is also a wrong decision. Once the emotion overpowers the intellect, the intellect has the knack of justifying the emotional weakness. A liquor addict will justify the addiction. We can also see that once the flames become big, wind will start supporting the fire. Arjuna gives a long lecture to Lord Krishna. Yuddham is himsa and will cause adverse consequences at family level, social level and religious level. One should know that you can never educate anyone who doesn’t want to be educated. Arjuna Vishadha Yoga in the first Chapter of Gita deals with Arjuna’s grief. At this point of time both Arjuna and Krishna are silent which Sanjaya reports to Dhritarashtra. Vyasa presented Arjuna’s part of samsara in the battlefield of Khurukshetra. This samsara was in the form of Raga (attachment), Soga (grief) and finally Moga (delusion or conflict whether I should fight or not fight the Mahabharata War).

We should know that Moga is a problem of samsara not only for Arjuna but for the entire humanity. Arjuna is a representation of human beings. This problem of samsara is manifested only at a moment. All the human beings have got this virus called samsara. Even suicidal thoughts will come as to what is the use of living in this world? When our psychological immunity is low Raga flares up in us. This disease is called samsara ragaga. This is extremely difficult to be cured but not impossible.

A materially successful human being will have a falter ego. I will never think of doing Namaskara to someone. One will not have the humility. Arjuna is a successful materialistic person and he does Saranagathi to Lord Krishna which is explained in the 2^nd Chapter Verse 1 to Verse 10 of Bhagavad-Gita. Without humility or being egoless one will never get to know Vedanta.

Concluding Portion of 1^st Chapter

OMTatSat will be explained in the 17^th Chapter of Bhagavad-Gita. These are the three names that we utter at the end of every chapter and refer to the three names of the Lord. OM means the protector of the devotee. Tat means the Lord who is beyond our sense perception (sense organs). Sat refers to the eternal one. God is immortal.

Pratama adyaya refers to the 1^st Chapter of Gita. Gita has 18 chapters. Every chapter is given a title based on the predominant content of the topic. 1^st chapter is Arjuna vishadha yoga. It talks about Arjuna’s grief or Arjuna’s samsara.

Srimad Bhagavatgitasu refers to the scriptural text called srimad Bhagavad-Gita. Gita means a philosophical discourse like Uttava Gita, Bhagavad-Gita etc. This discourse is given by bhagavan Lord Krishna. The word Spiritual is that which deals with Spirit. Spirit means the ultimate reality or truth called Brahman. The Main theme of entire Gita is Brahma Vidya. It is the knowledge of reality, ultimate truth behind individual reality which is the truth of God.

Yogashashtrey means as follows: Unprepared mind cannot receive this knowledge because this subject is dry and boring. One should be mature enough for refining (preparing) his mind for receiving the knowledge. We should note that not only reception is important but also retention is important. All this disciplines put together is yoga sashtra. Without Bramha Vidya, yoga shastra is incomplete. The purpose is to get out of samsara consisting of helplessness, anger, frustration and depression which should go away from my life. The whole teaching is given in the form of a dialogue between a Guru and a Shisya.

Spiritual knowledge requires our effort and the guidance of an acharya. It cannot be gained independently. Acquiring Spiritual knowledge is a systematic education program. Here questions are raised by the shisya and his doubts are cleared. Dialogue will continue till the shisya attains spiritual knowledge.

S.Sekar

Contact: sekrajc@yahoo.com

WHATEVER HAPPENS IN OUR LIFE IS FOR GOOD

“Bhagavad Gita” teaches us the following:

Whatever that has happened is for our good

Whatever that is happening is also for our Good

Whatever that is going to happen, will happen for our own good

Whatever that is yours today

Will be owned by another person tomorrow

And will go to yet another person another day.

We should remember that whatever incident that occurs in our day to day life is for our own good. That is why it is said in “Bhagavad Gita” that whether it is good or Bad, sad or joy, Win or lose, Up or down, Fall or rise, cold or hot, Sweet or sour, we have to put the same cheerful face in all situations. There is a reason behind this. This is clearly brought out in the following short story.

There was a king who lived a happy life and he had his council of ministers. There was a court jester too. Every day the court poet would recite poems and explain the meanings which the king enjoyed. There was peace that prevailed during his rule. One day when the king got hurt in his hand the court jester commented that it was for his good. The others who were around remarked that the king was hurt and made a big statement out of the same to earn a good name and ultimately the wound got healed.

One fine sunny day the king got hurt in his leg and there was some bleeding noticed. The mendicant put some green leaves and covered the wound. At this point of time the court jester remarked that this wound that happened is also for the good of the king. The king was feeling the pain and in his anger ordered that the jester be put in the jail.

On another occasion the king went to a forest for hunting. On his way from the forest the king encountered thieves who were conducting some yagna in which they have to give a human being as a sacrifice to the fire. They wanted a clean person devoid of any illness or wound. They caught the king who has come in disguise and wanted to give him as a sacrifice but when they observed the wound in king’s leg they decided he was not fit for the sacrificial pyre as their prayers would not be fulfilled. Hence they set free the king and the king returned safe to his palace.

Immediately on his return to the palace he ordered that the court jester be freed. Whatever the jester had mentioned to the king had come out true as the wound in his leg had saved him from the sacrificial pyre. The king regretted for having put the jester in prison. At that moment the jester remarked that it was also for good that he was imprisoned. Had he gone with the king to the forest, the thieves would have taken him for sacrifice; which didn’t happen as he was inside the prison.

Thus we can see in this mundane world that everything that happens to us is for our good. This is very true as can be seen in the above story.

If we understand Gita, it will take us in the righteous path and we can confront life easily and can look forward to peace, security and Happiness.

This is for certain and we have to practice very hard to gain spiritual knowledge and get the full benefit of Gita. You can yourself see that happiness will prevail all through your life.

Be blissful.

S.SEKAR

Contact: sekrajc@yahoo.com

A Good Teacher Explains and A Great Teacher Inspires.

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BHAGAVAD GITA AND UPANISHADS EXPLAINED

Gita is an extract of Upanishads (Vedas). Vedanta is the end portion of Vedas. In the beginning it is the Karma yoga and Upasana yoga (Bhakti Yoga) then Gnana yoga etc. Before coming to Vedanta I think that ‘I’ am the Body, growing, knowing etc. ‘I’ am Brahmanaga. ‘I’ claim I am Sudranaga. This strong conviction is there for everyone before coming to Vedanta. After knowing Vedanta, he negates everyone of the above mentioned statement. He understands that ‘I’ am the consciousness principle.

Every human being is a samsari. Question arises as to whether there is a meaning in living itself? Is it worth continuing in life? Dormant Samsara surfaces when there is a crisis in life. Every human being discovers the problem of samsara during the moment of crisis. Arjuna discovers the problem of samsara in the battle field of Kurukshetra. This is the discovery of helplessness; discovery of the need of a spiritual guide to solve the problem. Surrendering to a spiritual guide (Lord Krishna in the case of Arjuna) is the last stage. Attachment, grief, delusion is the universal problem of samsara.

We do have certain choices in Life. Between good and a bad choice we choose good one always. Helplessness, anger, frustration, depression are the problems. Problem of family life involves Health, Profession etc. which will be questioned. Samara is that stage when Life appears to be a Liability.

Grief or sorrow that one suffers is directly proportional to the attachment. It is Psychosomatic; bodily problem caused by mind. Attachment and Love are diagonally opposite as regards the consequences. As per Vedanta attachment promotes samsara; Whereas Love is the promoter of Moksha. By attachment is meant that a person who gives importance primarily to one’s own selfish interests. Love – Here the interest of oneself is secondary. The interest of others is given primary importance. Love is selfless. Attachment is selfish. Attachment leads to Fear, Anxiety, and Stress etc. which is samsara. A loving person doesn’t lean on the object of attachment. A loving mind is a strong mind. It is a liberated mind. Love doesn’t cause stress, tension or fear. Happiness shared is Happiness doubled; we should share the joy of living with the near and dear ones. Sorrow shared is sorrow halved.

Thus we see that Arjuna is not able to face Samsara problem by himself. Hence he surrenders to Krishna. Emotional dependence is called samsara because the objects and people that we rely upon are not dependable. Dependence involves risks. Future sorrow will be directly proportional to the intensity of dependence.

According to Vedas pursuit of money and sense pleasures (Kama & artha) should be balanced by ethical and moral values and Dharma. Religious values are to be pursued. It will create appropriate conditions for Moksha. By moksha we mean that everything has to be seen as Bhagavan’s property and nothing belongs to me. Success in life is measured by your bank balance, house, Property you have etc. After some time we find materialization by itself is hollow. Matter is nothing but a product of Maya. From a distance it (Maya) will be attractive like a Mirage (water). Actually it is not. Respecting Brahman without maya is meaningless. When I love money too much, adharma will prevail. I will never be able to fulfill my desire by normal earning and living. Greed will lead to moral compromises. It is inevitable.

In the 2^nd Chapter of Gita, Krishna gives the solution for Arjuna’s question. Controlling the external factor (our peace of mind is linked to the external factor) to ensure our peace of mind. Delink your peace of mind from the external factor. This is tough but a practical approach. Trying to control the world is an impractical approach. You will get emotional immunity. Freedom from emotional dependence is Moksha.

We can see that the situation changes from one of battle to one of spiritual dialogue. The dialogue is between Arjuna and Lord Krishna. Sanjaya reports to Dhirdharastra the developments in the battlefield. Dharma is on the side of the Pandavas and they win ultimately in spite of trials and tribulations that they go through. The teaching is given in the form of a dialogue (Samvadey) between a Guru and a sishya. Spiritual knowledge requires our effort and the guidance of an acharya and cannot be gained independently. Spiritual knowledge is a systematic education programme where doubts are cleared by way of dialogue.

Vedanta is the essence of the scriptures. Vedanta enunciates the eternal principles of life and living. In Upanishads we see these principles by way of a dialogue between the Guru and the student where the Guru talks about the unknown god to the student. Upanishads contain the philosophy of Vedanta. Veda means knowledge and anta means end. Thus Vedanta means end of knowledge. It will take you to the ultimate of self realization or god realization. Upanishads talk about your life and the very purpose of your life.

You are engaged all along with body, mind and intellect and totally cut up with emotions of the world. Original nature is not seen. As a child you are engrossed in Toy world. Child grows into a youth and engrossed with your passions. It is impossible to pull out of youth passions. In old age you are anxious about things and worry about anxiety. The guru asks sishya; when are you going to think about Brahman?

The essential difference between ‘Bhagavad Gita’ and ‘Upanishads’

The seekers of Bhagavad Gita are better placed than Arjuna. For learning Upanishads you have to upgrade as a student.

Gita is given to Arjuna by a friend (Lord Krishna). Arjuna was an average student. Here in Vedanta the student approaches a Guru in the forest. Student of Upanishad is fully qualified and seeking knowledge.

Gita was given in the battlefield. Bhagavad Gita is a path of Truth. Upanishad is given in a Jungle. Upanishad is a declaration of truth.

Arjuna completely surrenders in Bhagavad Gita. Upanishads is a well planned truth given to the student by the Guru. Here the student really wants to know. It indicates the devotion of the student. The student sits below on the ground. Guru is at a higher position. Below indicates devotion. Below indicates an introvert.

The 4 parts in the Upanishads are:-

1^st Part is the declaration of the Truth. Here direct question is put up by the sishya and direct answer is given by the Guru. The question is who is God? What is God? The rest of the Upanishads is answer to this question.

2^nd part or section is the spiritual practice to come to the 1^st level.

In the 3^rd part a story is given. Here the whole concept is explained in the form of a story. The Student comes to learn.

The 4^th part deals with a 4^th rated student. Here some commands and some disciplines are given. This is how Upanishads is structured.

All the time you are engaged in gross intellect. Human beings alone can engage in subtle intellect. A plant has no mind and no intellect. Mind means emotions. An animal has mind but no intellect. Animals have rudimentary intellect. They distinguish between master and stranger, food and dirt, male and female and so on. This falls under gross intellect.

Subtle intellect distinguishes between transcendental and terrestrial. Animal cannot distinguish god and beyond god. God created the world. No animal can think of that. We are constantly engaging in Gross intellect. To switch from the Gross to the subtle intellect is contained in the Upanishads. All your engagement is in gross intellect level.

INVOCATION:

OM Sahana Vavadhu Sahanav Gunathu Saha viryam karavavahai thejasvi navathithamatsu ma viddhishavahai Om shanthi! Shanti! Shanthi!

There are risks in a Jungle and protection is required. The study should be enjoyable. We will strive together to understand the deeper roots of the scripture. The purpose is to reveal the truth. There is a chance of arguing. You can say that I don’t agree. I have a different opinion. You have the devotion to listen to your master and make your own judgment. You can say that let us not argue. May we not quarrel with each other. Shanthi! Shanthi! Shanthi! i.e. Peace, Peace, Peace is explained as under:

Let there not be Cosmic disturbance coming from Thunder, Lightning.

Let there not be External disturbance coming from Snakes

Let there not be internal disturbance coming from toothache, headache, stomachache.

Let all the forces above keep quite. Let there be peace, peace, peace.

The world is nothing but an expression of our own mind. When we are in deep sleep the whole world disappears. It is like No mind No world as in deep sleep. Agitated mind Agitated world. Calm Mind Calm world. Mind comes from thoughts. Thoughts come from Vasanas. Vasanas produces thoughts, thoughts produces desires and desires produces action. Whatever your mind is what you project. Dhuryodana saw only wicked people everywhere. Yudhistra saw only good people everywhere.

Ignorance of the rope produces the Snake. Ignorance of Brahman has produced the pluralistic world. Get out of this world and see the reality. Everything is the Brahman of the Upanishads.

Education moves from the known to the unknown. You should have one known thing to know the unknown. Every human being is constituted of Spirit (Brahman) and matter. Spirit means God. Sprit and matter creates a way of living. Every one of us is a combination of Spirit and matter; Combination of Body, Mind and Intellect. When Atman functions through the matter layer there is a living being found.

For example: When electricity passes through a Bulb there is a brilliant expression of light. Electricity or Bulb has no light. When electricity contacts the bulb there is light. Similarly when Atman contacts the matter layer there is a scintillating expression of life. Atman has no life. Matter has no life. When Atman functions through matter layer there is a scintillating expression of life.

The five organs of perception (eyes, ears, nose, tongue, skin) take stimuli from the external world. The five organs are the awareness through which the world enters. Things are registered at the level of mind and intellect. Otherwise there is no perception. Out of the 5 organs, eye and ear are used in 1^st mantra of Upanishads.

Speech that articulates words is an organ of action. There are 5 organs of action. The others are the Hand that grabs, the feet that cause locomotion or movement, the generative organ and the excretory organ.

Student asks how do the organs of perception and organs of action function? How does the mind function and Intellect function?

There are matters of layers for intellect to think various thoughts. What enlivens them? This is the question.

This can be explained by an example.

Imagine a dirty warehouse with darkness inside it. There is a hole in the wall. A beam of Sunlight comes through the hole in the wall. You can see a spot of sunlight on the ground. You start sweeping the floor when you can see a solid beam of sunlight from the sunlight to the spot on the floor. Even before the dust particles were disturbed there was a beam of sunlight. The moment the dust particles are released, you see a solid beam of sunlight. What is sunlight is the question? Sunlight is what you see minus the dust particles.

How you would explain the presence of Electricity? Switch on the light. Switch off the light. That which makes the bulb glow is electricity.

Student approaches the Guru to find out what the ultimate reality is? Who is God? What is God? Where is God?

This shows the thoroughness in the student to understand the truth and the difficulty the master has in explaining this concept.

Education moves from the known to the unknown. Unless you give one known factor an unknown factor cannot be known. This is the fundamental principle of education.

What makes you hear? It (God) is the Ear (God) of the ear. Derive what the first Ear is? An unknown factor cannot give you knowledge of god. First Ear is in capital letter. Ear of the ear; when I am talking with you: you hear out of your ear.

Example: Seeing a landscape with your eyes. If your mind is elsewhere, you cannot see the landscape in front of you. It is the stimuli from the external world. Colour form in the eyes is not perceived unless it enters the centre senses of the mind. Reach the centre of the mind. Then you become conscious. Consciousness by which you are able to see, hear and touch. That consciousness is designated as God.

It is the consciousness which enables eyes to see, ear to hear, nose to breathe. All the organs of action have the consciousness which enliven them. It is the life that keeps breathing going and not the other way. Brahman enlivens (gives life) prana and not the other way. God is that which enables you to hear and not what you hear with your ear; which enables you to see and not what you see with your eyes. What makes intellect to think is God. It is not what you thought of.

Dharma is that which makes the thing what it is and without Dharma it is not what it is. The Dharma of sugar is in its sweetness. How to impart knowledge about God? It (God) is the Subject. It is not an object of comprehension, of perception, of emotion. When you lack knowledge you say you know. We should know that where there is no Vinaya there is no Vidya. There is no knowledge where there is no humility.

The sign of knowledge is humility. It is full knowledge. Upanishads is subtle. No repetition. What makes you see is God, not what you see. This is the highest human thought. God has infinite compassion, infinite mercy. God functions in each one of us. We are all heterogeneous persons. No two bodies and intellect are the same. We are called Atman, Brahman. No two performances are same because of the equipment through which they function. From the consciousness emerge prana, intellect, and mind. You are conscious of colour, sound, feelings, and thoughts. That consciousness that enlivens our emotions and thoughts is the reality.

You have got to change from the external objects of perception, emotions and thoughts. That which enables you to feel emotions, perceptions, action, feeling and thoughts is God. You can’t see god. You can’t hear god. What you have understood is not god. You can’t comprehend god. It is a Subject of experience and not an object of experience.

Supreme Brahman is unknown to those who comprehend. A self realized person declares that he doesn’t know Brahman. Atman is beyond the known and the unknown. Four sources of knowledge are; Knowledge can be got by direct perception, inference, comparison and tradition (agami). Shara>Akshara>Uttamapurusha – Explained in the 15^th Chapter of Gita.

What is known to you is this world. This world is perishable. That what supports this world is imperishable (akshara). Snake is perishable. Rope is there which supports the snake. Rope is imperishable. Brahman is beyond the perishable and the imperishable. Changeless substratum upon which the changes are projected is Brahman. It is a changeless principle.

Hope you enjoyed going through this post. You can get to know more if you go through the scriptures in detail. This is an attempt to only make you understand and induce you to read the scripture in detail.

Be blissful.

S.Sekar

Contact: sekrajc@yahoo.com

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