After Lord Krishna gives Arjuna such important teachings and emphasizes the importance of Knowledge of the Self, Arjuna tells Krishna that he is confused. Here is the hero, standing on a battlefield, losing his nerve to fight and Krishna is teaching him philosophy. Arjuna wants to know which is more important, action or knowledge?
Arjuna's worldview, his psychological state is dualistic - things are either one way or another - either action is the highest good or knowledge is the highest good. In his polarized state, he wants Krishna to give him certainty, to end his dilemma and tell him what to do. But Krishna is not so obliging. He goes on to say that it is not that simple - one cannot give up action for knowledge because mere renouncing of action will not lead to knowledge and perfection. Regardless if we try to avoid action, we cannot because we are bound by the forces of the gunas to act constantly. Even if we do not do something physically, but let our minds wander, then we are deceiving ourselves and others if we think we are being detached - we are being hypocrites. The person who is able to act but control his senses is superior to a person who does not act.
Discussion: Arjuna's plight is not unlike many dilemmas we may face in our own lives. We are often uncomfortable with ambiguity and with decisions that force us to explore our hearts and our minds, with contradictory or paradoxical situations. We would like to have certainty and often we act unwisely, just to dispel the discomfort of not knowing what is best. Or we do not have the patience to wait for greater understanding and wisdom to emerge. Or we are driven by egotistical forces not to consider the deeper purpose of our dilemmas. When faced with catch-22 situations -" damned if I do and damned if I don't," we too may just want to run away, abdicate responsibility or refuse to make a decision, waver and do nothing meaningful. Perhaps we try to please all sides. Perhaps we sit on the fence and blow with the wind. The variations are many on this theme. At the heart of this is lack of courage or discernment, fear, desire to please, need for approval, and many other psychological issues that cloud the mind and prevent clarity.
Action
"Activity is better than inertia. Act, but with self-control. If you are lazy, you cannot even sustain your own body. The world is imprisoned in its own activity, except when actions are performed as worship of God.Therefore you must perform every action sacramentally, and be free from all attachments to results."
Discussion: In the modern world, we have a distorted view of action because there is little congruence in our lives. The urban workplace is aggressively goal-driven so it might take quite a lot of mental preparation and practice for a person to understand the Gita's message about Karma Yoga. The consumer society focuses on accumulation and pleasure of the senses and the modern world is increasingly a place of distraction with people on mobile phones constantly, bombarded by multi-media - film, i-phones and MP3s, computer games, radio, TV, print. We are in ceaseless motion, whether it is mental or physical. At the same time, we have a very high rate of depression, people who cannot bring themselves to function like this anymore and become lethargic and apathetic. The notion of work as worship of God is not a popular concept in the mainstream. Still, work as worship is the way out of modern dilemmas, just as it was the path Krishna showed Arjuna in ancient times. Although our contexts have changed, the battlefield is a different kind, the principles are as relevant today as they were then.
What
is important is to discriminate between action that binds and
action that frees us. Action done sacrificially does not bind. Krishna
speaks to Arjuna about the origins of sacrifice. Krishna describes the
Creator of life, Prajapati creating humankind through sacrifice and
setting a law in force by which human beings, through sacrifice, honour
the gods and in turn have their desires satisfied.
Those
persons who are only interested in satisfying the senses, without
acknowledging the Source of the gifts given to them in life, steal from the gods. Krishna
explains how we are indebted to the rain for producing the food and that
the rain is brought down through sacrifice. In this sense, the
Bhagavad Gita refers to early Vedic rites of sacrifice. Here we see a specific cultural and historical context for Krishna's teachings. Further on in the chapter though, Krishna alludes to other forms of sacrifice in the sense of self-control:
``The attraction and aversion which the senses feel for different objects are natural. But you must not give way to these feelings; they are obstacles. It is better to do your own duty, however imperfectly, than to assume the duties of another person, however successfully. Prefer to die doing your own duty: the duty of another will bring you into great spiritual danger.``
Discussion: We can take the above to be psychological and spiritual guidance in today's modern world. Self-control and discipline are sacrificial acts. We are discerning about our choice of actions, not following the whims of our moods and sense desires. Some people feel driven to act by egotistical forces, competitiveness, release of tension, discomfort with the pressure of situations, or wanting to make impressions on others. There could be many reasons why a person makes improper choices to act in haste or without careful consideration.Each person must discern this for themselves. Preferring to do one`s own duty rather than the duty of another, is advice about fulfilling one`s unique purpose in life.
We each have gifts that are natural to us and inclinations, when followed and developed, allow us to make our unique contribution to the world, however small or great it may be, however imperfect our expression of it may be. We are sinning when instead of honouring ourselves, we instead, for whatever reason, try to live a life that is not authentic and genuinely ours. A great deal of sacrifice may be involved, walking the ``road less traveled`` but if it is where we are called, it will fulfill our spiritual purpose. Not following our calling, will put us in spiritual danger, though it may appear like we have conformed to society as expected, are doing our ``duty,`` and perhaps being very successful in the eyes of others, being honoured with fame and wealth or whatever other values the world holds dear.
Sacrifice can also be embodied in an attitude of gratitude, of giving thanks for our blessings, in appreciation of life and the source of life. Sacrifice can take many shapes and forms. Many people live sacrificial lives without ritual and without making known their unselfishness, the basis of their choices, the attitudes with which they perform their actions. There is a belief, that the world actually is supported by these very silent sacrificial lives. Evolved human beings act naturally for the benefit of others, without selfishness, sacrificing self-interest.
Duty
We have already discussed above, the importance of doing the duty to which one is called even if doing it imperfectly,rather than living a life fulfilling the duties of another, however successfully.
One has to do one's duties; even the body cannot be sustained without some kind of action.An attitude of performing one's duty without attachment to results is a major theme in the Bhagavad Gita in relation to all action. One acts for its own sake. In modern language we could say we are more engaged in process than in the end result. We believe that the process, if done with integrity, will yield good results. The other point that Krishna makes and which is central to the Gita's theme is that we must consider how our actions will affect those around us. We set examples for others. No person is an island. If we decline to act when it is our duty to do so, we will set an example for others of laziness or lethargy. If we act with greed, we create that kind of energy around us, influencing others whose minds may be so inclined, inciting them to that kind of action.
"Do you duty, always;but without attachment. That is how a man reaches the ultimate Truth; by working without anxiety about results. In fact, Janaka and many others reached enlightenment, simply because they did their duty in this spirit. Your motive in working should be to set others, by your example, on the path of duty...
Arjuna's worldview, his psychological state is dualistic - things are either one way or another - either action is the highest good or knowledge is the highest good. In his polarized state, he wants Krishna to give him certainty, to end his dilemma and tell him what to do. But Krishna is not so obliging. He goes on to say that it is not that simple - one cannot give up action for knowledge because mere renouncing of action will not lead to knowledge and perfection. Regardless if we try to avoid action, we cannot because we are bound by the forces of the gunas to act constantly. Even if we do not do something physically, but let our minds wander, then we are deceiving ourselves and others if we think we are being detached - we are being hypocrites. The person who is able to act but control his senses is superior to a person who does not act.Discussion: Arjuna's plight is not unlike many dilemmas we may face in our own lives. We are often uncomfortable with ambiguity and with decisions that force us to explore our hearts and our minds, with contradictory or paradoxical situations. We would like to have certainty and often we act unwisely, just to dispel the discomfort of not knowing what is best. Or we do not have the patience to wait for greater understanding and wisdom to emerge. Or we are driven by egotistical forces not to consider the deeper purpose of our dilemmas. When faced with catch-22 situations -" damned if I do and damned if I don't," we too may just want to run away, abdicate responsibility or refuse to make a decision, waver and do nothing meaningful. Perhaps we try to please all sides. Perhaps we sit on the fence and blow with the wind. The variations are many on this theme. At the heart of this is lack of courage or discernment, fear, desire to please, need for approval, and many other psychological issues that cloud the mind and prevent clarity.
Action
"Activity is better than inertia. Act, but with self-control. If you are lazy, you cannot even sustain your own body. The world is imprisoned in its own activity, except when actions are performed as worship of God.Therefore you must perform every action sacramentally, and be free from all attachments to results."
Discussion: In the modern world, we have a distorted view of action because there is little congruence in our lives. The urban workplace is aggressively goal-driven so it might take quite a lot of mental preparation and practice for a person to understand the Gita's message about Karma Yoga. The consumer society focuses on accumulation and pleasure of the senses and the modern world is increasingly a place of distraction with people on mobile phones constantly, bombarded by multi-media - film, i-phones and MP3s, computer games, radio, TV, print. We are in ceaseless motion, whether it is mental or physical. At the same time, we have a very high rate of depression, people who cannot bring themselves to function like this anymore and become lethargic and apathetic. The notion of work as worship of God is not a popular concept in the mainstream. Still, work as worship is the way out of modern dilemmas, just as it was the path Krishna showed Arjuna in ancient times. Although our contexts have changed, the battlefield is a different kind, the principles are as relevant today as they were then.
Duty and Sacrifice
"Duty well done
Fulfills desire
Like Kamadhenu
The wish-fulfiller."
Sacrifice
What
is important is to discriminate between action that binds and
action that frees us. Action done sacrificially does not bind. Krishna
speaks to Arjuna about the origins of sacrifice. Krishna describes the
Creator of life, Prajapati creating humankind through sacrifice and
setting a law in force by which human beings, through sacrifice, honour
the gods and in turn have their desires satisfied.Those
persons who are only interested in satisfying the senses, without
acknowledging the Source of the gifts given to them in life, steal from the gods. Krishna
explains how we are indebted to the rain for producing the food and that
the rain is brought down through sacrifice. In this sense, the
Bhagavad Gita refers to early Vedic rites of sacrifice. Here we see a specific cultural and historical context for Krishna's teachings. Further on in the chapter though, Krishna alludes to other forms of sacrifice in the sense of self-control:``The attraction and aversion which the senses feel for different objects are natural. But you must not give way to these feelings; they are obstacles. It is better to do your own duty, however imperfectly, than to assume the duties of another person, however successfully. Prefer to die doing your own duty: the duty of another will bring you into great spiritual danger.``
Discussion: We can take the above to be psychological and spiritual guidance in today's modern world. Self-control and discipline are sacrificial acts. We are discerning about our choice of actions, not following the whims of our moods and sense desires. Some people feel driven to act by egotistical forces, competitiveness, release of tension, discomfort with the pressure of situations, or wanting to make impressions on others. There could be many reasons why a person makes improper choices to act in haste or without careful consideration.Each person must discern this for themselves. Preferring to do one`s own duty rather than the duty of another, is advice about fulfilling one`s unique purpose in life.
We each have gifts that are natural to us and inclinations, when followed and developed, allow us to make our unique contribution to the world, however small or great it may be, however imperfect our expression of it may be. We are sinning when instead of honouring ourselves, we instead, for whatever reason, try to live a life that is not authentic and genuinely ours. A great deal of sacrifice may be involved, walking the ``road less traveled`` but if it is where we are called, it will fulfill our spiritual purpose. Not following our calling, will put us in spiritual danger, though it may appear like we have conformed to society as expected, are doing our ``duty,`` and perhaps being very successful in the eyes of others, being honoured with fame and wealth or whatever other values the world holds dear.
Sacrifice can also be embodied in an attitude of gratitude, of giving thanks for our blessings, in appreciation of life and the source of life. Sacrifice can take many shapes and forms. Many people live sacrificial lives without ritual and without making known their unselfishness, the basis of their choices, the attitudes with which they perform their actions. There is a belief, that the world actually is supported by these very silent sacrificial lives. Evolved human beings act naturally for the benefit of others, without selfishness, sacrificing self-interest.
Duty
We have already discussed above, the importance of doing the duty to which one is called even if doing it imperfectly,rather than living a life fulfilling the duties of another, however successfully.One has to do one's duties; even the body cannot be sustained without some kind of action.An attitude of performing one's duty without attachment to results is a major theme in the Bhagavad Gita in relation to all action. One acts for its own sake. In modern language we could say we are more engaged in process than in the end result. We believe that the process, if done with integrity, will yield good results. The other point that Krishna makes and which is central to the Gita's theme is that we must consider how our actions will affect those around us. We set examples for others. No person is an island. If we decline to act when it is our duty to do so, we will set an example for others of laziness or lethargy. If we act with greed, we create that kind of energy around us, influencing others whose minds may be so inclined, inciting them to that kind of action.
"Do you duty, always;but without attachment. That is how a man reaches the ultimate Truth; by working without anxiety about results. In fact, Janaka and many others reached enlightenment, simply because they did their duty in this spirit. Your motive in working should be to set others, by your example, on the path of duty...
The ignorant work
For the fruit of their action:
The wise must work also
Without desire
Pointing man's feet
To the path of his duty.
Let the wise beware
Lest they bewilder
The minds of the ignorant
Hungry for action:
Let them show by example
How work is holy
When the heart of the worker
Is fixed on the Highest."
Discussion: This is the meaning of Karma Yoga: Work is Worship. It is through our acts in this world that we fulfill ourselves and we lead others in the world to live a life of fulfillment.
Discriminative Knowledge and Realization of the Atman
Discriminative Knowledge and Realization of the Atman
Non-attachment
Delusion
and Egoism
It
is the sense of Ahamkara that creates in us the sense of separateness from our
Source, the Higher Self and
identification instead with our lower self, the body, mind, senses and the
objects of the senses. Through the ego, we are deluded into thinking we are
doers of action:
“Every
action is really performed by the gunas.
Man, deluded by his egoism, thinks ‘I am the doer.’
But he who has the
true insight into the operations of the gunas
and their various functions,
knows that when senses attach themselves to objects,
gunas are merely attaching
themselves to gunas.
Knowing this, he
does not become attached to his actions.”
The
other term for delusion used throughout the Gita is “ignorance.” Throughout
this text, ignorance does not refer to worldly education – literacy or
numeracy. It refers to the ability to discriminate between the real and unreal,
between that which reveals the Atman and that which veils the Atman. Those who
have spiritual discrimination in this way, are considered wise. In other
chapters, Krishna describes the characteristics of the wise.
The
ignorant, those without this kind of discrimination “identify the Atman with
the gunas. They become tied to the
senses and the action of the senses.”
Krishna advises Arjuna:
“Shake
off this fever of ignorance.
Stop hoping for worldly rewards.
Fix your mind on the Atman.
Be free from the sense of ego.
Dedicate all
your actions to me.
Then go forward and
fight.”
In
other words, Arjuna’s sorrowful dilemma is rooted in his false identity with his
ego and so, he believes he is about to commit dreadful acts by going to war. But Krishna tells him that the only way he
can be free from his sorrow and the consequences of the acts of war is by
offering all his actions to the Lord. Knowing that he is not the doer and
without hoping for any worldly results, he should be able to engage in warfare,
which is his duty as a prince and a trained warrior.
“If
a man keeps following my teaching with faith in his heart,
and does not make
mental reservations,
he will be released from the bondage of his karma.”
Here
we see the element of devotional (bhakti) yoga that Krishna teaches Arjuna. To
be free of the consequences that bind because of one’s actions, requires faith
in God. Faith arises from wise
discrimination. Krishna also qualifies
this by saying that the mind must be freed from “reservations” – doubts,
making exceptions to these principles. A
faithful heart is able to overcome the wavering mind.
Krishna
goes on to identify the opposite kind of person:
“But
those who scorn my teaching and do not follow it are lost.
They are without
spiritual discrimination.
All their
knowledge is a delusion.”
A
man may be very educated, highly skilled in many ways, but if he does not have a
faithful heart, and is disrespectful of these teachings, he is spiritually
deluded.
Evil
Towards
the end of the chapter, the dialogue deals with the issue of evil. Arjuna asks Krishna what compels a person to
do evil and Krishna attributes it to the gunas, in particular the raja guna and
advises Arjuna that he must learn to recognize how it manifests as rage and
lust and deludes a person:
Sri
Krishna:
The
raja guna has two faces:
Rage
and lust: the ravenous, the deadly:
Recognize
these: they are your enemies.
Smoke
hides fire,
Dust
hides a mirror,
The
womb hides the embryo:
By
lust the Atman is hidden.
Lust
hides the Atman in its hungry flames,
The
wise man’s faithful foe.
Intellect,
senses and mind
Are
fuel to its fire:
Thus
it deludes
The
dweller in the body,
Bewildering
his judgement.
Discussion:
This part of the text is especially worthy of receiving attention in modern life. Modern thinking often denies that there is such a thing as evil and many educated people shy away from using the term. Even in spiritual circles, we also find teachings that good and evil do not really exist. There are many frameworks through which we can view this duality. "Good" tends to be that which will unveil the Real and "evil" that which obscure it. All duality is "unreal." However, in terms of our human lives, it is very "real" in that we need to contend with the effects within us of duality. We cannot just leap over them into enlightenment. We have to work our way through them to shape and mould our personality, our character, our mind, our capacity to express and refrain appropriately.
I think it is worthy to note here the concept of dharma as it is understood in the cultural framework of this text as well. Krishna does not treat evil in a moralistic way. There is no admonition that a person will go to hell for being evil. Rather, he speaks of the two causes that lead a man to do evil – lust and rage and how they obscure one’s connection to the Atman. Through their influence a person becomes bewildered – loses sight of one’s centre, one’s discernment. These energies not only affect the weak person prone to the temptation of lust. Rather – he calls lust ”the wise man’s faithful foe.” Even the wise have to contend with the effects that lust has on the intellect, senses and mind. In fact these fuel one’s lust.
I think it is worthy to note here the concept of dharma as it is understood in the cultural framework of this text as well. Krishna does not treat evil in a moralistic way. There is no admonition that a person will go to hell for being evil. Rather, he speaks of the two causes that lead a man to do evil – lust and rage and how they obscure one’s connection to the Atman. Through their influence a person becomes bewildered – loses sight of one’s centre, one’s discernment. These energies not only affect the weak person prone to the temptation of lust. Rather – he calls lust ”the wise man’s faithful foe.” Even the wise have to contend with the effects that lust has on the intellect, senses and mind. In fact these fuel one’s lust.
Perhaps
we should also define lust here. The
typical use of the term often refers to sexual desire. However, in the
Sanskrit…………..Used in its broadest sense, lust is uncontrolled desire for the
objects of senses – and can refer to a wide range of sensual experiences - the variety being too great to even begin
to enumerate. Uncontrolled desire, when it dominates the will power becomes a
compulsion, which, as modern therapists know, take over a person’s life and
requires special treatment. In its
milder forms, even the average person who does not seek help for compulsions,
is not immune. In fact, much of modern life is devoted to accumulation – a kind
of lust for material things, beyond what one needs for a balanced life.
Krishna
advises:
Therefore,
Arjuna, you must first control your senses, then kill this evil thing which
obstructs discriminative knowledge and realization of the Atman.
Discussion:
In modern life in a consumer society, we are encouraged to want more and more –
it is seen as helpful to the economy.
However, modern life is also one which offers considerable freedom to
choose how one lives one’s life. We can
exercise our discrimination to choose a way of life, mental habits, that will,
instead of obstructing our mind, lead us to Self-realization.
Krishna
teaches Arjuna that through the use of his intelligent will, he can overcome
the destructive forces of the lower mind and senses and describes a hierarchy
inherent in our natures:
“The
senses are said to be higher than the sense objects. The mind is higher than the senses.The
intelligent will is higher than the mind. What is higher than the intelligent
will? The Atman itself. You must know Him who is above the intelligent will.
Get control of the mind through spiritual discrimination. Then destroy your elusive enemy, who wears
the form of lust. “
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