The Nectar of Gita…for you, me and all! Essay 17 - “Aatman is just a witness to the actions done by the Body”

Om Namo Bhagavathe Vaasudevaayaa!

“Aatman is just a witness to the actions done by the Body”

Chapter 2; Sankhya Yoga

After explaining what is Real (Aatman) and what is Unreal (The sensory world), Krishna begins to elaborate on Aatman.

“Oh Arjuna, whichever is pervading the whole world as cosmic energy (Aatman) is indestructible. No one can destroy it” (2/17)

The above statement implies that Aatman which is the cosmic energy, is present in everything in the world. It is an energy that is indestructible. It has no death. It can not be destroyed by anybody.

“Oh Arjuna, the Aatman which is eternal, indestructible and which can not be known by any physical standard, occupies a form or body which is mortal. Therefore, get ready to fight” (2/18)

In the above statement, Krishna says that though the Aatman is eternal, it occupies a body that is mortal. So, one is basically the Aatman and not the Body. There is no point in lamenting about either Aatman or the Body. So, Arjuna should come over this unnecessary grief and get ready to fight the enemy.

“Whoever thinks that this Aatman is killing somebody and whoever thinks that somebody is getting killed, both are considered ignorant. In reality, Aatman is neither killing nor getting killed” (2/19)

This statement on the face of it looks very confusing and disturbing. This requires further understanding that comes as we progress in this study. Krishna says, thinking that one is killing and the other is getting killed is in reality, a myth. Aatman does not do any action (Karma) and does not influence doing of any action (Karma). All actions are done or initiated by Budhhi or Intellect. Aatman stands witness to the actions done by Buddhi.

By emphasizing that Aatman is permanent, Krishna implies, one should realize that one is in reality immortal. Death occurs to the physical body only which is anyway destructible.  Throwing in more clarity, Krishna goes about saying why Aatman cannot be killed.

“This Aatman has no birth or death, it was never non-existent so that it can be said to be existing now. It is immortal, eternal and ancient. Even when the body dies, Aatman doesn’t die” (2/20)

This statement throws some light in the direction of clearing our confusion. It says that Aatman is just a witness to the actions done by the body. It’s a cardinal statement that goes to establish that Aatman is different from the body. One should not get unduly attached to the physical form which is anyway destructible; but should think oneself to be the manifestation of cosmic energy (Aatman)  which is immortal.

This helps one to stay detached, unperturbed, blissful and fearless. Then one will have no fear of death. Now Krishna hits the nail on the head by saying that the enlightened can never kill or arrange to kill others.

“Oh Arjuna, whoever realizes that Aatman is immortal and has no birth or death, indestructible and eternal, how could he resort to killing someone or arrange to kill someone?” (2/21)

This is the essence of truth. When this enlightenment dawns, one sees all as manifestation of the same cosmic energy in different forms. Such an enlightened person will have no desire to kill somebody.

The Nectar of Gita…for you, me and all! Essay 16 - “Brahma Satyam, Jaganmidhya” “The Aatman is True and the World is an Illusion”

Om Namo Bhagavathe Vaasudevaayaa!

“Brahma Satyam, Jaganmidhya”

“The Aatman is True and the World is an Illusion”

Chapter 2; Sankhya Yoga

Having introduced the concept and nature of ‘Aatman’, Krishna further explains about the sensory perceptions arising out of the play of sensory organs (Gyanedriyas) and the illusions they create and advises to stay balanced and poised.

Krishna speaks thus;

“Oh Arjuna, the sensory experiences arising out of the play of sensory organs create feelings of cold and heat; pleasure and pain. They keep occurring and are transient in nature. Hence, you need to stay resilient” (2/14)

In the world today, we keep experiencing the various contradictory experiences mentioned above due to the play of forces of nature. Our sensory organs translate these changes into experiences. But these are impermanent and are transient. Hence, it would be unwise to stay attached to these feelings. Cold weather turns into hot weather, pleasures and happiness may give way to pain and grief. These things keep happening in a loop. But the one, who thinks these feelings as permanent or real, falls into the vortex of misery. But the Wise, who realise their impermanence, stay calm, composed and unmoved to all these transient changes.

“Oh Arjuna, whosoever is unaffected by these sensory experiences and who maintains equanimity and looks at these with equal detachment, becomes eligible for Moksha or Enlightenment” (2/15)

Here, Krishna clearly mentions the qualification for Moksha or attainment of ultimate bliss. So, for becoming eligible for the journey of enlightenment, one needs to conquer the illusions created by the play of sensory experiences. Such a person doesn’t get  elated at happiness or pleasure or get unnerved  by the happening of sorrow and grief. He stays detached to all such feelings.

“The name and form are unreal and perishable, the Aatman is real and eternal. The Wise or the Gyanis decisively know this” (2/16)

Krishna says that the Wise who can discriminate between what is real and what is unreal, have experienced this through Sadhana and introspection. They consider the visual world as an illusion created by the play of senses. Through contemplation and discrimination, they also understand the permanence of Aatman.

To put it in a nutshell, Krishna propounds that eternal bliss and alternatively the loop of misery are created by two things:

• Ignorance about what is Real that is Aatman and
• Belief in the Unreal that is the illusion created by Avidya (lack of discrimination)

The first one takes a person away from the Real and Eternal Bliss and the second one ties him down to the Unreal illusion created by the play of the physical world and causes misery and discontent.

In this sloka, Bhagavan Krishna lays the foundation for the great philosophical non-dualistic (Advaita) tenet called “Brahma Satyam, Jaganmidhya” or “The Aatman is True and the World is an Illusion”

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The Nectar of Gita…for you, me and all! Essay 15 - 'Sat Chit Ananda’ – the Real Eternal Bliss (The Theory and Nature of Aatman)

Om Namo Bhagavathe Vaasudevaayaa!

“Sat Chit Ananda’ – the Real Eternal Bliss

(The Theory and Nature of Aatman)

Chapter 2; Sankhya Yoga

Looking at Arjuna’s quandary,with a kind and gentle smile on his face, Krishna speaks thus;

“Arjuna, you are lamenting for those who do not deserve it. Moreover, you are substantiating your stance with your intellectual reasoning. But remember one thing; those who are wise do not become sorrowful either about those who are dead or about those who are still alive”

If you look at this statement closely, you can find that Krishna is a little amused about the unnecessary suffering Arjuna was undergoing as also about the reasoning propounded by him in support of his stance. He subtly mocks him by saying that the reasoning was supported just by his ‘intellect’ which is by nature limited. Krishna was suggesting that in the matters of ‘Aatman’, the intellect has only a limited role to play.

In the physical world, every being is made of 5 things- Asthi(Sat), Bhathi(Chit), Priya(Ananda), Nama(Name) and Roopa(Form). The first three together called Sat Chit Ananda – ‘The Real and Eternal Bliss’ is the one which is indestructible and the real Self…which is otherwise known as the ‘Aatman’. The rest two - Name and Form are acquired in this physical world and die in this world. To put it simply, the Real and Eternal Bliss when it comes into the physical world, becomes known by a particular physical form and by a name, that disappear in this world itself.

Here, the import of Krishna’s statement was that, Arjuna was lamenting about something which is impermanent like a few Forms and Names and was completely ignorant to the eternal existence of the ‘Sat Chit Ananda’ or the ‘Atman’ which is indestructible. Arjuna’s grief was therefore caused by this ignorance, as he was caught in the trap of delusion or ‘Moha’

Krishna continues;

“Arjuna, know that either you, me or the kings lined up in the battlefield, all were there in the past and will be there in the future”

Krishna by the above statement, implies that everyone on this earth shall always be there in the pristine form of ‘Aatman’. This establishes three things:

• ·         ‘Aatman’ is eternal
• ·         Everyone in reality is not the body but Aatman’
• ·         The same Aatman shines forth in each and every being.

Krishna further says;

“The Aatman which takes the form of a person goes through the stages of childhood, youth and old age and on death assumes another form or body. So, the wise do not mourn the dead”

This statement propounds that the various evolutionary stages of aging happen only to the body but not to ‘Aatman’ who is the occupant of the body. All of us know that, when a child becomes a youth and when the youth becomes an aged person, nobody undergoes grief. But when the person dies, people become grief-stricken. Because, ordinary people only know about the four stages and are not aware of the fifth stage that is, Aatman taking another form in a rebirth.

Krishna by this statement indicates about the existence of the fifth stage and advises that people should not unnecessarily grieve about the dead but should remain calm and composed. Wise men who are aware of this fifth stage stay calm and composed when death of their near and dear occurs.

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The Nectar of Gita…for you, me and all! Essay 14 - Chapter 2: The Guru Speaks but the Questions continue!

Om Namo Bhagavathe Vaasudevaayaa!

The Guru Speaks but the Questions continue!

Chapter 2: Sankhya Yoga

Seeing Arjuna shedding tears of anguish and suffering misery, Krishna looks at him with kindness and speaks thus;

“Oh Arjuna! How did you get yourself into this state of misery? You are doing something which doesn’t suit a person of your stature. This kind of misery is for the ignorant. This deprives you of the path to heaven and glory”

“At this critical juncture, when the bugle of war is blown, how could you fall into this dishonorable state of delusion? Don’t lose your courage and valor. Please get rid of this mental paralysis which doesn’t befit you. Pick up your bow and arrow and get ready to fight”

Krishna, like an inspirational speaker tries to motivate his Subject. But the Arjuna’s misery was deep-rooted. He needed a thorough cleansing of his thought process and mind. He speaks out his mind thus;

“Oh Krishna! The most venerable Bheeshma and Dronacharya are lined up against me. How could I shoot my arrows at them in the war?”

“Isn’t it preferable to live out of eating alms, rather than living in luxury that comes out of killing the most revered Gurus and family elders? Won’t that wealth and luxuries be stained by their blood? How could I enjoy such wealth happily?”

“Moreover, the result of war is always governed by Destiny. No one can tell who finally wins or who gets vanquished. It’s also not clear to me which way I will be better off! Such great people like Bheeshma and Dronacharya, who I can’t even dream of killing and living thereafter, are standing in front of me ready for war.”

“Oh Krishna! I am caught in a mental vacuum and am not able to judge which is in my best interest. Please guide me out of this debilitating ignorance. I take refuge under you. Kindly treat me like your disciple, clarify my doubts, direct the course of action and lead me out of this darkness”

“Oh Krishna! Even though this war leads to control of a kingdom that is free from enemies and confers heavenly glory, even that thought is also not comforting enough to help me come out of the profound grief that is debilitating my limbs. I don’t think I can fight this war”. Saying so, he remained still.

If we see, all these questions look very genuine and speak of the state of mind of someone however competent he is, when faced with a grave situation. Initially Arjuna thought what he was doing was right and started giving his own reasons. But seeing Krishna’s silence, he decided to take refuge under Krishna, completely surrendered to him and pleaded for his kind counsel.

This speaks the role of a mentor or the right Guru. The Guru understands the state of our mind and through his wise counsel, makes us realise the ‘Big Picture’ and guides us on to the right path of action. But this needs our complete surrender and faith in his wisdom.

As Arjuna surrendered to him, it’s now the duty of the Guru to show him the light. Let’s see how Krishna starts handling the situation in the coming blogs.

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The Nectar of Gita…for you, me and all! Essay 13 - Introduction to Sankhya Yoga (Cosmic Wisdom)- Chapter 2

Om Namo Bhagavathe Vaasudevaayaa!

                                                                                                                                

Introduction to Sankhya Yoga (Cosmic Wisdom)

Chapter 2

Right medicine is the need of the hour for a patient. Similarly, for someone caught in a trap of ignorance or delusion, ‘Gyan’ or ‘Wisdom’ through the medium of a Guru is the need of the hour. Arjuna was in a state of despair caught in the trap of ‘Moha’(attachment) or Delusion or Maya. He needs a strong dose of wisdom and here Lord Krishna who is called the ‘Jagadguru’ was by his side. He starts with ‘Sankhya Yoga’ or ‘Cosmic Wisdom’ which mainly discusses with Aatma and its nature.

This chapter is called ‘Sankhya Yoga’ because it deals with ‘Sankhya’ or numbers. It is held that ‘Prakruthi’ or the human being is made of 24 ‘Tatvas’ or systems. These are ∞Pancha MahaBhootas (5 elements), €Pancha Gnanendriyas(5 sensory organs), £Pancha Tanmatralu (5 mediums of the sensory organs), ¥Pancha Karmendriyas (5 organs of action), Manas (Conciousness), Chitta (Sub-consciousness), Buddhi (Intellect) and Ahamkara ( the I).

Sankhya is the wisdom that discusses about ‘Aatman’(Soul) and ‘Anatma’ (Non-Soul) matters and discriminates between these two. To put it differently, it discriminates between what is eternal and what is temporary; which is indestructible and which is destructible; which is ‘vidya’(knowledge) and which is ‘avidya’(Ignorance).  This in effect is cosmic wisdom as different from the knowledge of worldly sciences and arts. 

Sankhya considers these 24 Tatvas and discriminates as to which is an item of ‘Aatma’ and eliminates all those which are items of ‘Anatma’ as per the definition given above. It recognizes the one which is permanent and which is witnessing with detachment, the actions of the combination of these 24 elements in the form of a human body.

For someone like Arjuna who is caught in the worldly illusion or ‘Moha’, the Guru sets out to impart the Cosmic Wisdom or ‘Gyana’. This is in nutshell, the Cosmic Wisdom or ‘Sankhya Shastra’ is about. 

Let us see this more in detail as we go on.

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∞Pancha MahaBhootas: (The 5 elements of Nature)

1. Prudhvi -Earth
2. Apas – Water
3. Tejas – Fire
4. Vayu – Air
5. Akash - Ether

 €Pancha Gnanendriyas: (Sensory Organs)

1. Ghroona – Nose
2. Rasana – Tongue
3. Akshu – Eyes
4. Tvak – Skin
5. Srotra - Ear

 £Pancha Tanmatralu: (The Medium of Sensations)

1. Gandha – Smell
2. Rasa – Taste
3. Roopa – Sight
4. Sparsa – Touch
5. Shabda – Sound

 ¥Pancha Karmendriyalu: (The 5 Physical Organs of Action)

1. Payu – The Excretory Organ
2. Upastha – The Sexual Organ
3. Pada – The Feet for locomotion
4. Pani – The Hands for action
5. Vak – the Speech Organ

 Anthakarana Chatustayam: (The 4 Inner Instruments)

1. Manas – the lower mind
2. Chitta – The sub-conscious mind
3. Buddhi – The Intellect
4. Ahamkara – The empirical Ego

 Total 24 elements

The Nectar of Gita…for you, me and all! Essay 12 - Arjuna’s Predicament

Om Namo Bhagavathe Vaasudevaayaa!

                                                                                                                               

Arjuna’s Predicament

(Chapter 1 – Arjuna Vishadha Yogam)

When Krishna takes the chariot between the rows of the two warring sides on the great battlefield of Kurukshetra, Arjuna looks at the line up the great warriors on both the sides. Then suddenly a wave of compassion and sorrow besieges Arjuna. He tells Krishna in a sorrow filled voice that, his body was trembling out of disgust; his throat was drying up; his knees were buckling; his famous bow was slipping out of his hand; his head was reeling; his heart was throbbing with sorrow and that he was not in a position to even stand. Explaining his physical and mental condition, Arjuna with tear-filled eyes slumped on the floor of the chariot dropping his weapons down. A large number of doubts and troubling questions clouded his mind. Mustering strength, Arjuna looked at Krishna and tried to explain what questions were troubling him.

1 What is the use of killing all these relatives in war? what do I gain out of it?

2 I am not desirous of victory, kingdom and pleasures associated with them. What is the purpose of these anyway?

3 We generally desire all these for the benefit of our family, elders and relatives. But I see all of them …teachers, grandfathers, uncles, brothers, children and other relatives all standing before me either to kill me or to be killed by me. Then what is all this for?

4 Even though they are ready to kill me, I have no intention to kill them even for the Lordship over heaven. Then what to talk of an ordinary earthly kingdom?

5 Tell me how can I be happy killing these cousins even though they are cruel and devious? Afterall these are my own kith and kin.

6 Even assuming that the Kouravas do not realise the sins of betraying their own brothers and are blind to the consequences of total annihilation of the family, why should we, who can discriminate between right and wrong, resort to such a destructive war?

7 If the family males die in the war, the family line and the traditions come to an end. Family dharma comes to danger. Family values get destroyed, intermingling happens and the dead souls do not get proper homage. This leads to further deterioration of Dharma. For the sake of a kingdom, aren’t we responsible for causing all this mayhem?

8 Instead, if I drop my weapons and even if the Kouravas kill me, I will still be gaining on all fronts. I will be saved from the disgrace of killing my own kith and kin; I will be saved from the sin of destroying family lines and traditions; all my relatives stay alive; by doing all these I will get the doors of moksha. Wouldn't I ?

These questions on the face of it, look very sincere and appear to have come out naturally of a noble person like Arjuna. These questions indicate the state of mind of a person confronted with a grave situation. The gravity of the problem and the possible consequences, short term as well as long term tend to push the person’s mind into a great dilemma. Discretion may fail, reason may be clouded by biases, thinking may not be deep as it would be enveloped by emotions.

This looks more or less similar to many problems in work and life we face in daily life. It would not be uncommon for us at times, also to fall into such a trap of emotions. So, we can look at the predicament of Arjuna and try to draw analogy to our real-life situations. The need of a good mentor or a wise counsel arises in such a situation. Let us see how Bhagavan Krishna addresses these concerns of Arjuna as we move on.

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