Ego has occupied a vital place in our life. The sense of 'Existence' is the play of Cosmic ego. The individual ego is a part of the Cosmic Ego, similar to a wavelet in the ocean . The individual ego which is exhibitting a sense of independence, forgetting the fact that it is a part of Cosmic Ego, is the problem. The Cosmic Ego, we should know, is an appearance, a creation of Maya, caused by Ishwara.
The individual ego (ahamkaram) forms part of each one's anthakaranam; the other constituents of anthakaranam, are mind, intellect and chittam. There also exists a Cosmic mind and Cosmic intelligence. There is, however, no Cosmic Chittam. The chittam with tendencies (vasanas) relates only to the anthakaranam of the individuals.
The Cosmic Ego entertains a sense of Existence i.e. 'I am'. The individual ego, in addition, projects a feeling of 'I am so and so' , i.e. the individual ego has both the sense of existence and the sense of individuality. The latter one, i.e. the sense of individuality (with a name and form) is termed as 'ahantai'. This 'ahantai' entertains a thought of possessing 'this and that', which is termed as 'mamatha'. Its attachment towards the body, is 'abhimana'. Thus, ahantai, mamatha, and abhimana, together, shape the individual ego.
Ego is the instigator of all actions. No action can be thought of, without ego. Ishwara who has created the Cosmic Ego, remains Ever Peaceful in His swaroopa , least affected by the actions caused through the Cosmic Ego. He remains as a Sakshy to all the doings through the Cosmic Ego.(Cosmic Ego is a creation of Ishwara, through Maya, for purpose best known to Him.) In the case of individual, while performing action, there arise likes and dislikes.This is due to the fact that the individual forgets the presence of Ishwara in him, assumes himself to be an independent entity and attaches himself to the ego's functioning. Consequently, he experiences likes and dislikes and pleasure and pain. He is not able to come out of the ego. The ego and its entertaining a sense of individuality and volition, are due to avidya (ignorance) about one's own 'real nature'. Thus, avidya (ignorance) is the root cause for the likes and dislikes and pleasure and pain.
We shall strive to shed our little ego, meaning, we shall come out of the shadow of claiming independent doership, and remain as a Sakshi, ( as Ishwara is). In that stage, the little ego merges with the Cosmic Ego, and our thoughts and actions transform to a higher status of selflessness expressing PEACE AND HARMONY. There won't be a feeling of doership or enjoyership in such actions . To sum up: "Separate yourself from the ego, and remain as a Sakshy, observing the ego's play."
Thursday, February 08, 2007
Thursday, February 01, 2007
UNDERSTANDING GEETHA
My understanding of Geetha, I may confess, is very limited to my little ego. I attempt to understand Geetha, similar to a wavelet trying to understand the vast Ocean.
Arjuna, a kshatriya, with a mixture of rajasic and satwik qualities, shows reluctance to fight against his Guru, great-grandfather and his cousins. He prefers rather a life of mendicant. Krishna knows that the sympathy exhibited by Arjuna at this juncture is farce. The situation in which Arjuna is similar to a pregnant woman admitted in a labour room, is reluctant to deliver, and is terrified to bear the pain. Had Arjuna been full of satwik qualities, he would not have ventured to wage a war; instead, he would have gone as a mendicant, long back. Krishna advises that the sympathy Arjuna exhibits is false and out of place, at this moment of war.
Krishna had to impart Arjuna with a philosophy about birth and death and their places in the ultimate Reality. He begins with the statement that nobody lives in this world eternally and death is inevitable to every animate and inanimate beings on earth, at one time or other. The ultimate
Reality is only Eternal. Water expressed as ocean and waves, is permanent whereas waves come and go on the surface. Waves appear to emanate, exist and ultimately dissolve in the ocean; but the ocean's real swaroopa has no change. This understanding about birth and death and the eternity of the Reality, is possible only for those who are blessed with wisdom- knowledge. This wisdom - knowledge is dawned only on those who are satwick in nature, and who have a keen intellect unbiased of ego. This part, Krishna has expounded from the view point of Gnana. The terms Agnana, Gnana, Vignana, Atma gnana and Prgnana need to be understood in this context. Analytical knowledge about the universe as it appears (superimposed on the Reality) is vignana. Our imagining that the Universe alone is real, is agnana. Our understanding the true perspective of the Universe vis-a-vis the Reality, is Gnana. Beyond this intellectual knowledge, is Atma - Gnana (wisdom - knowledge) which arises for those who have surrendered their intellect to the Reality. Finally, Pragnanam is the expression of that Reality as Consciousness.
Now, in the practical field, Krishna starts speaking on 'Karma'. Karma - otherwise action, is not mandatory, and no karma is possible in the adwaitic concept. Normally, karma can be objectified only with a second subject (or object) and in the state of 'not two' ('adwaitha') no karma could happen. However, there is a possibility in the form of 'sankalpa' which only has brought forth the prapancham. Prapancham is thus inseparable appearing on the Reality, similar to a mirage. From the relative stand point, admittedly, there exists karma and along with that, a kartha and a karyam .
As already mentioned, the entire prapancham is only a sankalpa. According to Sankya philosophy, three gunas - satwik, rajasic and thamasic are the base for the Prakrithy, and Purusha rules over it. In vedanta also, sankya philosophy has been adapted to explain the srishty - krimam, although advaitins' ultimate stand is that the prapancham is only a vivartham - imaginary appearance. So long as, we have a physical body with indriyas and anthakaranam and we are conscious of a world around, we should find out how the karma can be regulated to bring in peace and harmony to the doer as well as to other beings around. Dharma sastras prescribe codes in this respect. Notwithstanding, there are four important principles to be followed in performing karma. First is the Yagna spirit. This yagna spirit is explicit in the functioning of elements. They perform their functions without a selfish motive, and there is a rhythm in their functioning. This rhythm should be followed by human beings also in their actions. When this rhythm is established in our karmas, they are known as dharma. The Ocean sacrifice its water, which in turn, is shed by the clouds, as rain. A seed sacrifices itself to bring out a tree. A lady sacrifices her virginity to bring forth a child. Thus, there is sacrifice in each one's action. We have to bring this sense of sacrifice in all our karmas. Next to yagna spirit, is karma - phala - tyagam. We should not be over - anxious over the result. At the same time, we should attentively perform action (karma with kousalam) and prepare the mind to face success or failure on the result, with equanimity (samatwam) Thus, yagna spirit,karmaphala tyagam, kousalam and samatwam are advocated by Krishna. Another interesting observation about karma, is that karma, as it originated, had no blemish. Even now, it continues to be so, in the case of sun, moon,planets, five elements, seasons, plants, trees and all living beings (other than human beings). All of them exhibit a rhythm in their actions; I dont think that they entertain a sense of doership or enjoyership. Rather, they live in a 'natural state'. In the case of human beings, karma got blemished even in the initial stage because of the 'ego' entertained by them. Ego interferes in every actioin and exhibits likes and dislikes,and ahantai-mamathai, with the result 'vasanas' are created, with which next birth takes place. This vicious circle goes on for ever perpetuating karma with a blemish, and disturbing the real nature of peace and harmony in man. We, human beings, not satisfying with the needs alone, entertain wants, desires, greediness and indulgence. Birds and animals act only to meet their needs, and they rarely have greediness and other desires. Geetha here comes to our rescue. Krishna advises to relinquish the sense of doership and enjoyership from the actions which are the making of the ego, and to submit all karmas to that Ultimate Reality. Geetha, thus, teaches us how to perform karma without blemish.
Geetha never advises to relinquish karma, and further, this relinquishment is next to impossible, so long as, we have body - consciousness i.e. a sense of physical appearance. This is true even in the case of sanyasins. Sanyasins view karma from the sakshy stage, similar to a stage - actor who is ever conscious of his real swaroopa even while acting different roles and exhibiting different emotions, on the stage. Karma - yogi also has the same status, when he performs karma without a sense of doership and enjoyership. This is possible by the surrender of not only the karma-phalam but the karthritvam also. Both the karma - yogi and the gnana - yogi (otherwise sanyasi) get immersed in the Ultimate Reality, and they are least affected by the karma.
After detailing Karma - marga and gnana - marga, Krishna now describes Dyana and Bhakhy, which are important factors in the path of gnanayoga and karmayoga. Dyana marga emphasises control of mind, practising moderation in eating, in conversation, in one's movement, in such other activities and in sleep, apart from practising rhythmic breathing and right sitting posture , as a prelude to meditation which leads to samadhy as per ashtanga yoga (here, in Geetha, it is yoga - a state where the individual immerses in the universal, multiplicity immerses in 'unicity', separateness immerses in togetherness, individual ego merges with the Cosmic Ego.) Dyana thus elevates the status of Gnana to Gnana-Yoga.
While dyana goes along with Gnana marga, Bhakthy goes with Karma marga, and both dyana and bhakthy elevates the status of gnana an karma to Gnana- Yoga and Karma - Yoga. A bhaktha totally surrenders his ego and intellect to the Reality, and feels comfortable in all actions, as if a child feels comfortable and happy in all its play while sitting on the lap of mother or on the shoulders of father. All karmas of a bhaktha thus turn into karma - yoga. Bhakthy, karma, dyana and gnana complement each other.
Krishna shows the Cosmic form - Viswaroopa to Arjuna to convince him that
"whatever is, is Consciousness". In Geetha there are terms such as Karma-Akarma, Kshara-Akshara, Kshetra-Kshetragna, Vyakta-Avyaktha. The first one of each of the pairs denotes Phenomena and the second one represents No-phenomena. Above these dualities, there is the Ultimate Reality "Noumenon" which is described as "Purushottama" in Geetha. The guna-thriyam viz Satwa guna, rajo guna and thamo guna are analysed in detail to bring out the point that satwic aspect always goes with dharma, which only leads to Enlightenment to experience Peace and Harmony in our living. While explaining krima - srishty it is said that Ishwara has taken Pure Satwa for himself and Malina satwa given to individuals; with the tamoguna, elements, tanmatras, anthakaranam, pranas and indriyas are created. One qualifies himself for Ishwaratwam by purifying his malina character (avidya)to turn as pure satwa (Vidya). The gunas, according to vedantins, are the constituents of Maya, and this Maya is something like a translucent curtain on which Brahman is reflected as Ishwara. Interestingly, Maya has been compared to "X"which is commonly used in arithmetical problems and the "X" is done away with, when the anwer is obtained. Thus, we try to find out the Reality through a concept 'Maya', and on realisation of that Reality, Maya is no more there.
The true understanding of Geetha and application of the same in our day to day living, would bring Peace within and harmony in our relationship with the outside world. PEACE and HARMONY are the expressions of REALITY, and experiencing the same, is the ENLIGHTENMENT.
Arjuna, a kshatriya, with a mixture of rajasic and satwik qualities, shows reluctance to fight against his Guru, great-grandfather and his cousins. He prefers rather a life of mendicant. Krishna knows that the sympathy exhibited by Arjuna at this juncture is farce. The situation in which Arjuna is similar to a pregnant woman admitted in a labour room, is reluctant to deliver, and is terrified to bear the pain. Had Arjuna been full of satwik qualities, he would not have ventured to wage a war; instead, he would have gone as a mendicant, long back. Krishna advises that the sympathy Arjuna exhibits is false and out of place, at this moment of war.
Krishna had to impart Arjuna with a philosophy about birth and death and their places in the ultimate Reality. He begins with the statement that nobody lives in this world eternally and death is inevitable to every animate and inanimate beings on earth, at one time or other. The ultimate
Reality is only Eternal. Water expressed as ocean and waves, is permanent whereas waves come and go on the surface. Waves appear to emanate, exist and ultimately dissolve in the ocean; but the ocean's real swaroopa has no change. This understanding about birth and death and the eternity of the Reality, is possible only for those who are blessed with wisdom- knowledge. This wisdom - knowledge is dawned only on those who are satwick in nature, and who have a keen intellect unbiased of ego. This part, Krishna has expounded from the view point of Gnana. The terms Agnana, Gnana, Vignana, Atma gnana and Prgnana need to be understood in this context. Analytical knowledge about the universe as it appears (superimposed on the Reality) is vignana. Our imagining that the Universe alone is real, is agnana. Our understanding the true perspective of the Universe vis-a-vis the Reality, is Gnana. Beyond this intellectual knowledge, is Atma - Gnana (wisdom - knowledge) which arises for those who have surrendered their intellect to the Reality. Finally, Pragnanam is the expression of that Reality as Consciousness.
Now, in the practical field, Krishna starts speaking on 'Karma'. Karma - otherwise action, is not mandatory, and no karma is possible in the adwaitic concept. Normally, karma can be objectified only with a second subject (or object) and in the state of 'not two' ('adwaitha') no karma could happen. However, there is a possibility in the form of 'sankalpa' which only has brought forth the prapancham. Prapancham is thus inseparable appearing on the Reality, similar to a mirage. From the relative stand point, admittedly, there exists karma and along with that, a kartha and a karyam .
As already mentioned, the entire prapancham is only a sankalpa. According to Sankya philosophy, three gunas - satwik, rajasic and thamasic are the base for the Prakrithy, and Purusha rules over it. In vedanta also, sankya philosophy has been adapted to explain the srishty - krimam, although advaitins' ultimate stand is that the prapancham is only a vivartham - imaginary appearance. So long as, we have a physical body with indriyas and anthakaranam and we are conscious of a world around, we should find out how the karma can be regulated to bring in peace and harmony to the doer as well as to other beings around. Dharma sastras prescribe codes in this respect. Notwithstanding, there are four important principles to be followed in performing karma. First is the Yagna spirit. This yagna spirit is explicit in the functioning of elements. They perform their functions without a selfish motive, and there is a rhythm in their functioning. This rhythm should be followed by human beings also in their actions. When this rhythm is established in our karmas, they are known as dharma. The Ocean sacrifice its water, which in turn, is shed by the clouds, as rain. A seed sacrifices itself to bring out a tree. A lady sacrifices her virginity to bring forth a child. Thus, there is sacrifice in each one's action. We have to bring this sense of sacrifice in all our karmas. Next to yagna spirit, is karma - phala - tyagam. We should not be over - anxious over the result. At the same time, we should attentively perform action (karma with kousalam) and prepare the mind to face success or failure on the result, with equanimity (samatwam) Thus, yagna spirit,karmaphala tyagam, kousalam and samatwam are advocated by Krishna. Another interesting observation about karma, is that karma, as it originated, had no blemish. Even now, it continues to be so, in the case of sun, moon,planets, five elements, seasons, plants, trees and all living beings (other than human beings). All of them exhibit a rhythm in their actions; I dont think that they entertain a sense of doership or enjoyership. Rather, they live in a 'natural state'. In the case of human beings, karma got blemished even in the initial stage because of the 'ego' entertained by them. Ego interferes in every actioin and exhibits likes and dislikes,and ahantai-mamathai, with the result 'vasanas' are created, with which next birth takes place. This vicious circle goes on for ever perpetuating karma with a blemish, and disturbing the real nature of peace and harmony in man. We, human beings, not satisfying with the needs alone, entertain wants, desires, greediness and indulgence. Birds and animals act only to meet their needs, and they rarely have greediness and other desires. Geetha here comes to our rescue. Krishna advises to relinquish the sense of doership and enjoyership from the actions which are the making of the ego, and to submit all karmas to that Ultimate Reality. Geetha, thus, teaches us how to perform karma without blemish.
Geetha never advises to relinquish karma, and further, this relinquishment is next to impossible, so long as, we have body - consciousness i.e. a sense of physical appearance. This is true even in the case of sanyasins. Sanyasins view karma from the sakshy stage, similar to a stage - actor who is ever conscious of his real swaroopa even while acting different roles and exhibiting different emotions, on the stage. Karma - yogi also has the same status, when he performs karma without a sense of doership and enjoyership. This is possible by the surrender of not only the karma-phalam but the karthritvam also. Both the karma - yogi and the gnana - yogi (otherwise sanyasi) get immersed in the Ultimate Reality, and they are least affected by the karma.
After detailing Karma - marga and gnana - marga, Krishna now describes Dyana and Bhakhy, which are important factors in the path of gnanayoga and karmayoga. Dyana marga emphasises control of mind, practising moderation in eating, in conversation, in one's movement, in such other activities and in sleep, apart from practising rhythmic breathing and right sitting posture , as a prelude to meditation which leads to samadhy as per ashtanga yoga (here, in Geetha, it is yoga - a state where the individual immerses in the universal, multiplicity immerses in 'unicity', separateness immerses in togetherness, individual ego merges with the Cosmic Ego.) Dyana thus elevates the status of Gnana to Gnana-Yoga.
While dyana goes along with Gnana marga, Bhakthy goes with Karma marga, and both dyana and bhakthy elevates the status of gnana an karma to Gnana- Yoga and Karma - Yoga. A bhaktha totally surrenders his ego and intellect to the Reality, and feels comfortable in all actions, as if a child feels comfortable and happy in all its play while sitting on the lap of mother or on the shoulders of father. All karmas of a bhaktha thus turn into karma - yoga. Bhakthy, karma, dyana and gnana complement each other.
Krishna shows the Cosmic form - Viswaroopa to Arjuna to convince him that
"whatever is, is Consciousness". In Geetha there are terms such as Karma-Akarma, Kshara-Akshara, Kshetra-Kshetragna, Vyakta-Avyaktha. The first one of each of the pairs denotes Phenomena and the second one represents No-phenomena. Above these dualities, there is the Ultimate Reality "Noumenon" which is described as "Purushottama" in Geetha. The guna-thriyam viz Satwa guna, rajo guna and thamo guna are analysed in detail to bring out the point that satwic aspect always goes with dharma, which only leads to Enlightenment to experience Peace and Harmony in our living. While explaining krima - srishty it is said that Ishwara has taken Pure Satwa for himself and Malina satwa given to individuals; with the tamoguna, elements, tanmatras, anthakaranam, pranas and indriyas are created. One qualifies himself for Ishwaratwam by purifying his malina character (avidya)to turn as pure satwa (Vidya). The gunas, according to vedantins, are the constituents of Maya, and this Maya is something like a translucent curtain on which Brahman is reflected as Ishwara. Interestingly, Maya has been compared to "X"which is commonly used in arithmetical problems and the "X" is done away with, when the anwer is obtained. Thus, we try to find out the Reality through a concept 'Maya', and on realisation of that Reality, Maya is no more there.
The true understanding of Geetha and application of the same in our day to day living, would bring Peace within and harmony in our relationship with the outside world. PEACE and HARMONY are the expressions of REALITY, and experiencing the same, is the ENLIGHTENMENT.
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