SUMMARY OF THE FOURTH CHAPTER OF BHAGAVAD GITA

The fourth chapter is known as Jnanakarmasanyasa Yoga.  This chapter consists of 42 verses and can be classified into five topics.

First Topic: Avatara Swaroopa. Incarnation. Verse 1 to 15.

Second Topic: Nature of self-knowledge and a wise person. Nature of Gnanam and a Gnani. Verse 16 to 24.

Third Topic: Gnana Sadanai. Disciplines required for the acquisition of Gnana and Moksha. Verse 25 to 34.

Fourth Topic: Benefit of knowledge. Gnana palam. Verse 35 to 37.

Fifth Topic: Qualification for knowledge. Gnana Yogyadha. Verse 38 to 42.

First Topic: Verse 1 to 15

Krishna said to Arjuna that he is teaching the scriptures to him (now). He tells Arjuna Quote “I taught in the beginning of creation to surya Baghavan the Vedic wisdom. Arjuna wonders how Krishna can teach him and surya Baghavan. Krishna tells Arjuna that ‘I’ and the teacher of surya bhagavan are one and the same. Both the teachers are Narayana Bhagavan. Krishna is the avataram of bhagavan.” Unquote. Krishna then talks about the birth of a living being and the birth of avatara. Difference between Jivas (janma) and bhagavan (Avatara). There are two common features between jiva and bhagavan. Both of them are Anadhi (beginning less). Second is both of them take bodies (sariram) at regular times and appear in this world.  Jiva taking a body is called Janma and bhagavan taking a body is called Avatara. Jiva takes body repeatedly because of Punyam and papam (karma). Eswara does not have Punyam and papam. Eswara takes a body because of the bhakti of the devotee. Prartana is the cause of Eswara taking the body. Karma is the cause of Jivas taking the body. The difference is the nature of jiva janma and eswara Avatara. Jiva is born a samsara out of ignorance. Eswara does not have ignorance (Punyam or papam). Eswara is not born out of ignorance. Eswara is not a samsari. The third difference is the purpose of taking the body. In the case of Jiva, it is for exhausting the Punyam and papam. Eswara takes a body not for exhausting karma but for destroying Adharma and establishing dharma for the protection of Dharmic people.  The fourth difference is the very nature of the body of Jiva and eswara, which is the difference in material. Jiva sariram (Bouthika sariram) is made up of pancha bootham. There are procedures by which we acquire the body. In the case of Avatara, it is directly created out of Maya. Intermediary procedures / steps are not involved. Whoever understands the real nature of Eswara avatar will also get liberated.

  

Second Topic: Verse 16 to 24

This is the main topic of the fourth chapter / entire Gita (topic on spiritual knowledge). Krishna’s message to every individual is a mixture of two components, which cannot be physically separated but has to be grasped. Consciousness principle is the first component. Second component of an individual is the agankara. The ego (individuality). Ego consists of three portions. The physical body. The emotional mind. Both are inert in nature. Body mind material borrows consciousness from the atma. It becomes sension body mind complex, which is called agankara (the individuality). Self-knowledge is distinguishing these two components within me. I am a mixture of atma and agankara. Atma is Akartha and Aboktha. (Non-doer and non-experiencer).  Agankara is Karta and boktha and therefore never free. (Always karma attaching; Punyam and papam constantly giving experiences). My aim is to understand Atma, which is the higher nature and is the real nature. Agankara, which is the lower nature, is not my real nature, which I can use for transaction, but I should not get too much involved in that. Knowing and remembering my higher nature ‘Atma’ is alone called atma Gnanam. What is the benefit of this knowledge? First advantage is as ‘Atma’ I am ever purnaga. I enjoy fulfillment and contentment. Second benefit is because of poornatvam, it serves as the greatest shock absorber to face any situation and problems. He enjoys samatvam. He can face success and failure with equanimity.

Third Topic: Verse 25 to 34 (Gnana Sadanai)

This is presented by Sri Krishna in the form of 12 Yagna. Krishna indicates that all sadanas must be practiced reverentially with bhakti.

1.    Deva yagna – Varieties of poojas that we do.

2.    Vishayaboga yagna – whenever taking food we should take it with reverence (offering to the lord).

3.    Indriyanigra yagna – we should not become a slave of sense organs.

4.    Mano yagna – We should not be a slave of our mind (remove bad thought).

5.    Dharvya yagna – sharing our possession with others (prayer, time, food).

6.    Tapo yagna – Practicing some type of austerity. I forgo some type of comfort voluntarily. Upavasa yoga; not taking salt for a day or length of time.

7.    Yoga yagna – Practicing yoga, Asana, Pranayama.

8.    Swadhyaga yagna – Parayanam of scriptures. (sahasranama, Vedas)

9.    Gnana yagna – Study of supportive sciences. For Vedanta study, what other knowledge is required. Allied sciences, language and how to do pooja.

10. Pranayama yagna – Practice of pranayamam. Breathing in and breathing out slowly.

11.  Agaraniyama yagna – Taking food at a particular time and not at any time.

12. Atma Gnana yagna – The study of vedantic scriptures. Spiritual education program. Study of Bhagavad Gita then Upanishads followed by Brahma sutra. 

 

Fourth Topic: Verse 35 to 37 (Four types of Palan)

Moksha is described in four different forms. Freedom from conflicts in life. Conflict is because we want to take a decision, which will be definitely successful. Gnana gives strength to take bold decisions and facing result with equanimity. Conflict is because of lack of courage. Second form is freedom from all papam. Sarva papa nivirthigi. Third form is bedha nivirthigi; Jevatma Paramathma difference is removed. Karma yoga is dasogam bhavana. Gnana yoga is converting to sogam bhavana. Bhakta Bhagavan distance is removed. Fourth, is sarva karma nivirthi; removes all Punyam and papam. These are the four fold benefits of Moksha because of Gnanam.

Two examples:

Samsara suffering is compared to a vast ocean. We are struggling in the middle of the ocean. To cross the ocean Gnana serves as the powerful boat or raft.

Gnanam is the most powerful fire, which can destroy all our karmas accumulated in our past karmas. Thus, Gnanam is fire. 

Fifth Topic: Verse 38 to 42 (Yogyadha or qualification)

There are two main qualifications required in order to accomplish a goal. First is commitment. It should not be a halfhearted approach. It should be a participatory one like listening to Gita with sincerity. Pray to god let me become a serious listener. Second qualification is Shreddha. Faith in the validity and efficacy of this teaching empowered the lives of many peoples. I should consider attempting this. One disqualification is doubting or skepticism. Skepticism is the most unfortunate obstacle. One who does not have faith in scriptures will perish. Paraloka means the life after the present life. Being skeptical about everything is also a sin. Skepticism is also not good. Doubt is the worst intellectual enemy. Life is a drama. It should be given importance and 

not over importance (3^rd Chapter).

S.SEKAR

Contact: sekrajc@yahoo.com     

KNOW ‘ATMA’ AND ‘AGANKARA’ FOR UNDERSTANDING ACTION AND INACTION

The material component of an individual is inert by itself. They are body, mind and sense organs. The spiritual component of an individual is called ‘ATMA’. Atma is the nature of consciousness principle. Atma lends consciousness to body, mind and sense organs. For ex. Moon doesn’t have a light on its own. It borrows light from the Sun. So also body, mind sense organs are alive due to borrowed consciousness. It is called ‘I’ or Agankara. ‘I’ refers to the body, mind and sense organs.  

As per Vedanta this agankara is Kartha, bhoktha, and travels from one location to another location. Agankara is the material component of an individual. There is a spiritual component which is called ‘Atma’. As per Vedanta every individual is a mixture of ‘Atma’ and ‘Agankara’. When we use the word ‘I’ both components are there. Both are opposite in nature. Atma is one. Agankara are many. Atma is all pervading. Agankara is located. Agankara is Kartha – doer of action. Atma is Akartha – doesn’t do any action. Agankara has karma sambanda. It is associated with temporary action and temporary inaction. Viz. Waking and Sleep. Waking means action. Sleep means inaction. Birth and death. Death will be followed by rebirth by taking another body which is action. Atma is not associated with Temporary karma or temporary non karma. It is associated with permanent Akarma. Atma our higher nature and real nature, is Akartha and Aboktha. Atma is unassociated with karma and karma palan viz. Punyam and Papam. A common man doesn’t know that he has two layers of personality. Only a Gnani knows this and discovers agankara component and atma component. He learns to look agankara as only a costume and not his real nature. For doing this he must do Nidhithyasanam. A Gnani does not want to associate with agankara though it is active in him. Atma is poornam all the time. Agankara can never become poornam at any point of time. By discovering your real higher nature you claim poorna atma. Enjoy raising the Children without expecting poornatvam through them. Gnani is an instrument of god. He is called a wise person.

When things are abstract, examples may clarify our doubts. Movie is called a movie because it moves you. Movie is projected on a screen. The screen supports the movie. Screen is not affected by the movie. It is non participant (does not move) but without the screen you cannot see the movie. In the movie are Kartha, Bhokta characters and Akarta and Aboktha is the non moving screen. Movie is a mixture of the non moving screen and movie characters in the picture.    

A wise person is one who knows temporary karma and temporary akarma.  A wise man knows that his real nature is ‘Atma’. Agankara is a costume that I am putting on for a drama called life. It is stage managed by Eswara from beginning less time (anadhikala).

By knowing the distinction between “Atma’ and “Agankara’ we can understand what action in inaction and inaction in action is.  Yesterday is a history. Tomorrow is a mystery. Today is a gift. That is why it is called present. Let us start to discover our ‘self’ within us today and unravel the mystery called tatvam.

He who seeth inaction in action and action in inaction, he is wise among men; he is a Yogi and performer of all actions.

In common parlance action means ‘movement of the body, movement of the hands and feet’, and inaction means ‘to sit quiet’.

It is the idea of agency, the idea I am the doer that binds man to Samsara. If this idea vanishes, action is no action at all. It will not bind one to Samsara. This is inaction in action. If you stand as a spectator or silent witness of Nature’s activities, feeling Nature does everything; I am non-doer (Akarta), if you identify yourself with the action less self, no matter what work or how much of it is done, action is no action at all. This is inaction in action. By such a practice and feeling, action loses its binding nature.

A man may sit quietly. He may not do anything. But if he has the idea of agency or doership, or if he thinks that he is the doer, he is ever doing action, though he is sitting quietly. This is action in inaction. The restless mind will ever be doing actions even though one sits quietly. Actions of the mind are real actions. “Nor can anyone even for one moment remain really actionless, for helplessly is everyone driven to action by the qualities of Nature”.

Inaction also induces the feeling of egoism. The inactive man says, ‘I sit quietly; I do nothing’. Inaction like action is wrongly attributed to the self. He is the performer of all actions who knows this truth. He has attained the end of all actions, i.e., freedom or knowledge or perfection.

When a steamer moves, the trees on the shore which are motionless, appear to move in the opposite direction to a man who is in the steamer. Moving objects that are very far away appear to be stationary or motionless. Even so in the case of the Self, inaction is mistaken for action and action for inaction. 

The self is actionless (Akarta or non-doer, Nishkriya or without work). The body and the senses perform action. The actions of the body and the senses are falsely and wrongly attributed by the ignorant to the actionless Self. Therefore the ignorant man thinks, “I act”. He thinks that the Self is the doer or the agent of the action. This is a mistake. This is ignorance.

Just as motion does not really belong to the trees on the shore which appear to move in the opposite direction to a man on board the ship, so also action does not really pertain to the self.                 

This ignorance which is the cause of birth and death vanishes when you attain Self-realisation.

Be blissful.

S.SEKAR

Contact: sekrajc@yahoo.com

FOUR TYPES OF CASTES BASED ON FOUR TYPES OF OCCUPATION AND GUNAS AS GIVEN IN SASTRAS

Lord Krishna tells Arjuna about the fourfold caste, based on the occupation of a person and the Gunas that he has. We should bear in mind that we should contribute to the society by way of service. If we want to grow spiritually we have to give more than we take. Karma is the occupation that we choose for contribution to the society.

Classification based on the composition of three Gunas (Sattva, Rajas and Tamas) and the occupation one does. These 3 characters/Gunas will influence the aptitude of a person.

In a Brahmana, Sattva predominates. He possesses self restraint, purity, serenity, straightforwardness, devotion, etc. He will be highly spiritual and less interested in materialistic activity. Spiritual people should become teachers of the society and mould the minds of young children. Dharma will be lost if money becomes important.  

In a Kshatriya, Rajas predominates. He possesses prowess, splendor, firmness, dexterity, generosity and the nature of a ruler. He has inclination for activity. Contribution, service, help to others will be the prime consideration. He doesn’t reject money but money is not the prime consideration.

In a Vaishya, Rajas predominates and Tamas is subordinate to Rajas. Sattva is less. He does the duty of ploughing, protection of cattle and trade. He works more but towards a profit centered activity. His activity is called Sakamakarma activity.

In a Sudra, Tamas predominates and Rajas is subordinate to Tamas. Sattva comes last. He is not active. He is an illiterate. He does service to the other three castes. This group is very close to animal. They are neither materialistic nor have spiritual desires. Survival centric activity alone will be there in their approach. They will do manual labour which is an unskilled activity.

Happiness does not depend upon what I have but it depends upon what I am. You have to refine yourself more and more rather than acquiring more and more and also be contented. Aptitude and heredity coincided for some time. Caste system came because of heredity. We have to take occupation in keeping with our aptitude for our well being.

Ignorance is the cause of our problem in life. Spiritual knowledge will help us overcome all situations easily. You can look upon ageing as a natural inevitable process. So also death will fall upon when time comes. I have a contributing freewill. I don’t have a controlling freewill. I can advise others but not take a decision for others.

Be blissful

S.SEKAR

Contact: sekrajc@yahoo.com

KNOWING SPIRITUAL GROWTH

There is a question among spiritual seekers about knowing about their spiritual growth. The question is am I growing spiritually or not.

One has to follow the spiritual discipline outlined here. This will help them in their spiritual growth. Reduce your attachment to external things and people. Claim that I am not the owner of anything and I am not the controller of anything. This is reduction of Raga or attachment. Directly proportional to attachment are two powerful emotions. One is Fear. Fear is directly the product of attachment. Surrender to God for whatever happens in your life. Surrender helps in reducing our attachment. For some others, their emotion called krothaga or anger will make them spiritually come down. Greater the attachment the spiritual growth is reduced. There will be a gradual reduction of all the 3 things which every human being is seeking throughout his life (Viz. Peace, happiness and security) if one does not follow the spiritual path.

We can follow the FIR principle.

Frequency of emotional disturbance should come down.

Intensity should come down.

Recovery period after attack of fear or anger should be fast (how much time I take to come back to normalcy). Self restraint indicates spiritual maturity. Spirituality requires this mental refinement. Develop the mind. Develop spiritually and surrender to god. Only when the mind is refined you are ready for serious enquiry.

Increase your CCC.

Calmness: I am generally calm.

Cheerfulness: Do not put a gloomy face. I should spread cheer around me in spite of ups and downs. Ex. Lord Krishna as a child undergoes many troubles but put a cheerful face at all times.

Confidence: I should be confident. Whatever be the pursuit, I will succeed by the grace of the lord.   

We cannot measure our spiritual growth by a scale like Richter scale (a logarithmic scale of 1 to 10 used to express the energy released by an earthquake) used for measuring the intensity of an earthquake. We can only perceive the same by seeing the changes happening around us.

Find out for yourself whether you are growing spiritually or not. You have to control your mind for which a lot of practice is required. When you start seeing a perceptible change around you then you can sense that you are treading towards the path to spirituality.

Be blissful.

S.SEKAR

Contact: sekrajc@yahoo.com

INCARNATION (AVATARA)

In the fourth chapter of Bhagavad Gita Arjuna’s confusion is resolved by Lord Krishna. Krishna teaches Arjuna an important topic of Hinduism. The cause of Janma and Avatara is explained here. In the case of jeeva, it is karma. In the case of eswara, it is Avatara said to be the prarthanas of bhaktas at a time when things go beyond control.

When Jeeva is born, he is taking a Janma while Bagawan takes Avatara or incarnation. According to Hinduism, both Jeeva and eswara are beginning less (Anadhi). Eswara is existing beginning less in his body called Maya. Maya body is called Anadhi. Every Jeeva is also beginning less with his own body called Karana sariram from anadhikala.

This anadhi eswara with his body called Maya is only one. Eswara is Ekaga. Symbols of bagawan are many but symbolized eswara is one ekaga. Jeevas are countless. Every jeeva has a potential freewill, which can be exercised to do good or bad actions. Every jeeva has accumulated countless punyam and papam stored in his unique invisible body called karana sariram.

Eswara does the creation. When he creates the world, he does not create the Jeevas. Actually, he cannot and he does not create the Jeevas. According to karana sarira, Eswara creates the physical bodies Shukshma and Stula Sariram of jeeva based on punyam and papam (based on karana sariram of Jeevas). Body will survive for sometime according to the law of karma. Like this, it takes countless bodies. According to the law of karma, body has a date of birth. Jeeva does not have a date of birth. At the time of death my physical body alone disintegrates. Taking a body is called Janma. Jeeva can express the freewill only in a human body. Jeeva requires a conducive body to express the freewill. A child cannot express the freewill. This is explanation of jeeva janma. Eswara has Maya has is body. Eswara creates this world. He is the creator, Maintainer and resolver of this whole creation. Human society is healthy only when there is Dharma. By Dharmic way of life, harmony is maintained. Sometimes humanity forgets Dharma and Adharma becomes predominant. At this juncture Bagawan has to bring in his defensive mechanism. That is eswara avatara, a cosmic defense mechanism for the benefit of humanity. The type of avatar will depend upon the type of problem (Narasimha Avatara for killing Hiranyakasupu, Prahaladha’s father). Humanity prarthanai (Prayers) becomes the cause of Avatara. The difference between jeeva and eswara is in case of jeeva the cause of birth is due to punyam and papam whereas for eswara (he is beyond punyam and papam) the prayers offered by helpless bhaktas are the cause of his Avatar.

  

Another difference between jeeva and eswara is the material in which the body is created. The raw materials are different in Avatara sariram and Janma sariram. Eswara can create a body instantly by means of Maya. In the case of jeeva body out of Maya Viz. Pancha Boothas are created. Jeeva sariram is called bhowdika sariram made up of pancha boothas. Jeevas body is made of pancha boothas. The body has to live in the womb of mother for 10 months and come out. So much process is involved. With the help of Prakruti or Maya, eswara can take any body like Narasimha Avatara. It is the direct product of Maya. Eswara takes Avatara instantaneously depending on the situation. It is like camphor, which undergoes sublimation when it is burnt.  

In the case of jiva, the body is taken for a particular purpose. The purpose for Avatara is different. Two fold purpose in the case of Jiva. First purpose is to exhaust our punyam and papam. Prarabda karma will decide what type of body we should have. This is the purpose of jiva janma. Eswara does not have karma. Avataras are already liberated and they will not seek Moksha. Animal activities are instinctive based not will based or motive based. We can pursue our goal in life, which is Moksha the highest goal.

Eswara helps in the destruction of corrupt thoughts in the people. Eswara Avatara is taken for the protection of the good, for the transformation of corrupt people, for the destruction of the wicked and for the establishment of righteousness. By knowing eswara a person can attain liberation. God realization will lead to liberation. Both Self-realization and God realization will lead to Moksha or Liberation. They are the same. Self-realization = God realization. i.e. Self = God. Self is called Jevatma. God is called Paramatma. This is the main teaching of the Gita.

Understanding the relationship between the wave and the ocean will help us to know the relationship between jevatma and Paramathma. Wave is sustained by the ocean and finally wave is resolved into the ocean. Wave is temporary product and it is called Karyam in Sanskrit. Ocean alone is the producer and in Sanskrit is called Karanam. We discover the relationship as above between wave and ocean. Thus the relationship between wave and ocean is one and only water. In Vedanta, it is called Ikyam. They are not two things but both are only one. Similarly, when we study Jevatma and Paramathma superficially we see jevatma is like a wave and Paramatma is huge like an ocean. Jevatmas are many and Paramatma is one.  It is the cause effect relationship called the creature and the creator. On deeper enquiry, we find that these are two names given to the one and the same substance called “Atma”. Both are Atma only, like water is one. It is Ekathma. Discovery of Ekathma is Moksha.

Ekathma alone is the only source of three fundamental things which every human being is knowingly or unknowingly seeking, struggling throughout his life. They are Peace, Happiness and Security. You have to be calm in the eye of a storm. This is called Jeevan mukthi. Realisation is nothing but knowledge and knowledge is nothing but the preparation mind. Mind is the field in which knowledge has to take place.        

Be blissful                                                                                            

                                                                                                       

S.SEKAR                                                                            

Contact: sekrajc@yahoo.com

FROM GOD PERCEPTION TO REALISATION

The analysis of the nature of God is given in chapters 7 to 12 in Bhagavad Gita. Initially the seeker of truth will think that the World is God and in the end after self discovery realise that I am God.

Analysis of God can be done in the following way.

1.    God is the one who creates the world. Different forms are given to him for the sake of worship even though God the creator is one.

2.    God is one who himself manifests or becomes the world without losing godliness (if we may call). This is just as the Gold which becomes an ornament without losing its goldness (value).

3.    God appears as the world in the waking state because of Maya Sakthi just as in the dream world because of Nidhra Sakthi.

4.    There is no such thing called world. I am God.

After deep analysis we come to know that the world is an illusion and the Reality supporting the world is Atman or Bramhan.  

The seeker of truth finds God in everything but sees God different from himself. After self analysis, when he sees the supreme Self within, his individuality merges with Divinity and attains total realization. He becomes one with God. The seeker claims I am God Aham Brahma asmi.

You gain some idea of what you really are, how God operates, by studying an amazing similarity between God and petrol.  God, the supreme Self functions in beings in the same way as petrol in motor vehicles. We can see points of comparison which bring them remarkably close:

Important aspect of philosophy is truth which is the combination of spirit and matter. You are made up of spirit and matter just as the light is made up of electricity and bulb. If your concentration is on the self then you become Self. As you see so you become. Nobody shifts to the self. You are constantly thinking of body, mind, and intellect. Your Self is God. In Sanskrit it is Atman. In English it is God. How does God operate? He operates like petrol in a car. No motor car moves without petrol. Petrol is the prime mover but petrol does not move. It has no desire to perform anything. Similarly the Self, Atman is the activating principle in all beings. Atman has no desire to perform anything. Take for example 3 cars Viz. a medium, a small and a big car. Their performance will vary but petrol in 3 cars are the same. The same Atman functions in every one of us as the same petrol in every car. Yet our caliber and conduct are distinctly different. Yet the one Atman functions through them all.

One car destroys life due to accident. One car saves life which is used as Ambulance. Petrol is the same. Without petrol both cannot happen. By comparison Atma in a terrorist kills others. Atma in a noble person performs good things. Sooner or later in a human being you have to find that out (Atma). We are nothing but the infinite functioning through the finite (us). Slowly you have to move up to the highest level of your personality.

The mission in life is to discover who you essentially are. The truth is constant. In your own consciousness you find the reality within you. You don’t understand it. You need to examine what this truth is. Who are you? I am a Child, later I am a Youth, much later you would say I am an adult etc. Everything changes. The physical body of the child, Adult, old person is one and the same and so also the feelings and your thinking. Everything about you changes. Only thing constant within you is “I am”. Negate this “I am”. The definition of Reality is that which persists. Anything which existed in the past will continue to exist now and in the future. That is real. We are caught up in relative reality. We forget this. We get into impermanent reality. “I am” is the common denomination for all. You don’t know what “I am” really is. In the Ten Commandments, the voice replied to Moses, tell them I am that I am. Beyond the perishable body, mind, intellect is the imperishable truth.

Why are we attracted to the world? Our physical body, mind and intellect are attracted to the world. The world serves as a magnet like a piece of Iron is drawn to a magnet. Self in you is like a piece of wood. Wood does not attract magnet. If you bind the wooden piece to the Iron piece the combination is attracted by the magnet. The Self in you is not attracted (like the wooden piece) and remains where it is. Self remains the Sakshi the witness to whatever is going on. Petrol is responsible for the movement of all vehicles including car. Petrol has nothing to do with the performance of the car. Petrol is a silent witness. It enables the car to take home safely or meet with an accident. Self in you (god principle) is constantly with you. You have to recognize the Self in you. You have to be an introvert. Analyze yourself.  Do self discovery. You are constantly interacting with the world and do 3 transactions from birth to death. They are Receipt, reaction and response. It is very similar to running a company. From Raw material (good quality) to Production (machine is tuned perfectly and process / reaction takes place) and you get the end product (with strict quality control).

Remember that you have the freedom to act the way you want. You have no control over the consequences. You have to face the consequences. Everyone gets exactly what he deserves. Good or Bad. You have to take responsibility of your own life. The world is not responsible for your actions.

Irrespective of what the world offers you, you should be happy. Nothing in the world should disturb you. We have not found true happiness within ourselves. See what you are looking for but not pursuing it in the right direction. Take an example of a coil spring 4 feet high. As long as it is in its original state there will be no pressure. If you press it by 2 feet and release your hand, it will come to its original state because pressure is released. Likewise nobody is free from pressure because nobody is in their original state. Peace and contentment is required. Set the right direction in life. There is a bit of arrogance we have (bhajagovindam by adi sankara) within us. Bhagavad Gita says you have no choice. You are looking for your original state. Set the right direction and ease the pressure like the spring irrespective of the circumstances.

Every human born must die one day. Life is given to us for a period of time. What is it so vital in a human life that I should know? We have to use the equipment called Buddhi or intellect. Intellect is the capacity to reason to understand. Use this to the full extent. If you choose not to use it you are faced with worries, stress, strains etc. Any human being facing any difficulty in life is due to the fault which lies within. Never outside. Use your intellect in accepting this. If something goes wrong in your decisions you have to blame yourself. The more objective you become you move towards divine nature your original self.

If your attention is upon your Self the world is out of focus. If your thought is on the world you don’t have a value for a higher thing. Constant thought and feelings of the self (unswerving devotion) are required. We can take Classical Music as an example. You first hear Sruthi, thanpura. One by one the instruments are tuned to that one Sruthi. Artist is ready to perform. Curtains go up. Singer sings different songs different ragas different tunes and rhythms. All are tunes to that one Sruthi. So also Reality is one. The truth. Everything is tuned to the higher. The truth. I am the Self. I am the reality. Let me function to the best of my ability. One thought one feeling. Unswerving devotion. You merge your Self with God.

Knowledge alone is not sufficient. You will remain incomplete. Wisdom is required. Gaining knowledge is easy. Wisdom is when you live your own thoughts. You are wise when you are attentive to your own thoughts. You speak wise but you are otherwise.

Three stages of ignorance: 1^st stage you lack knowledge. You don’t even know the truth. Shravanam is listening. “Every act of conscious learning requires the willingness to suffer an injury to one’s self-esteem. That is why young children before they are aware of their own self-importance learn so easily”. Thomas Szasz (1920-present) Hungarian professor of Psychiatry.  

1st stage of ignorance is crossed when you start listening. First Learn to listen. What is the other person trying to tell you? Develop the ability to listen.

2^nd stage you know but you don’t understand. Understanding will come when you start to think what you have learnt or heard. You can clear your doubts. By doing this you develop a proper understanding. This is called Mananam.

3^rd stage Even though you understand you are not following it. The 3^rd and final stage of ignorance is removed when you start following it. You have to reflect upon what you have learned and put it to your life fully to gain wisdom. This is Nidhithyasanam.  

Knowledge which is assimilated converts to mental strength and thereafter Wisdom is gained. Modern races are won in the mind even before the actual race begins.  

Dignity of a person is to learn to be peaceful (Shanti) in unpeaceful (Ashanthi) circumstances. Realization of your own self in the higher thing has to be perceived. Be an introvert and discover yourself and seek the truth.      

Not realising these truths of life, diverse activities are attributed to the Self, to Atman, to God. You hold God responsible for everything that happens in the world. You blame god when something goes wrong. And praise God when all goes well. You must reflect carefully over this equation between god and petrol. Understand God as merely the substratum of all activities. And not hold God responsible for the variety of activities in the world.

Be blissful

S.SEKAR

Contact: sekrajc@yahoo.com