Gita insights - the redeemed

     In Gita insights – the doomed we understood the retrograde direction of Preyas. The Kama centered focus causes strong prejudice in our understanding, by distorting it through likes and dislikes, eventually strengthening the vasanas and thereby enslaving our mind and senses to sense objects; thus finally immersing in asuric mindset. The direction is based on the choice we all seem to have every single moment with every single Karma. Though our prior decisions may cloud our understanding and make it seem like having no choice, we always have a choice between Preyas and Shreyas, for every single Karma. More importantly, we saw the asuric mind is opposed to both Dharma and Bhagawan. The disastrous Preyas choices definitely are ominous in their outcomes, yet they are coated with pleasant attractions for the mind, which compels and impels our mind to be enslaved in that direction.

    This must make us wonder, what happens if one chose the path of Shreyas. More interestingly we find many who turn towards Bhagawan come with many flavors, not only in their interests, but also in their approach. We analyzed the transition that has happened to Bhakti - Now and then. Bhakti is of many types. But from an aspiration perspective, Bhagawan Sri Krishna has classified them into four types in the Bhagavad Gita. We get this insight in Chapter 7, Sloka 16 with an additional insight in Sloka 17.

Gita Insights:

    The human mind has been turning towards a higher power for millennia. While the Abrahamic idea was centered around lure of pleasure or fear of eternal punishment, the ultimate truth seeker is bound to settle for nothing but the highest. This opens the door to many stages in between.

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन । आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥

caturvidhā bhajante māṃ janāḥ sukṛtino’rjuna । ārto jijñāsurarthārthī jñānī ca bharatarṣabha ॥ BG 7-16

Four types of seekers, filled with virtues, turn their attention to me (Bhagawan) – those distressed/being specific in their need, the one curious to learn more, the one desirous of achieving the ultimate and the one who lives that wisdom.

आर्तो (Artha): When a desire of an individual is fulfilled, there is no aspiration towards anything better or higher, as the individual is in a state of Sukha, pleasure/happiness. At the outset, it may appear that the fulfilled desire may impel the individual to achieve more. Yet if one were to categorize the different categories of aspirations based on the vision, all these material ambitions fit under a single category called Kama. When there is a blockade in achieving the desired or when one’s possessions are being taken away (by time or others), it causes Dukha, sorrow. We studied these modifications in detail in Desire – a genealogical approach.

 

   As the individual attempts to deploy all the available resources to restoring Sukha, they sometimes feel the paucity of resources in the realms that is thinkable. This forces them to look up to a superior entity, Bhagawan and the interaction is for the sole purpose of restoring the missing Sukha. This the individual hopes will happen due to restoring of some favorable situation or an easy pathway to sukham or by nullifying the causes of Dukha.

   This is reinforced by the limited understanding of Bhagawan as compassionate, provider of health, wealth and all what one seeks. Though this understanding is extremely correct, but our engagement for this sole purpose is what limits our growth and deeper connection with Bhagawan. 

 

    Draupadi represents the best example for reaching out to Bhagawan every time she resolved that no one, including her own husbands, will not come to her aid. When Dusshasana abused her in the presence of all the Kuru elders and her husbands, she turned to Sri Krishna. The same was repeated when she was confronted by the impossible demands of serving Durvasa Maharishi, as we studied it in Only Krishna saves – Akshayapatra. The same situation gets reproduced when Aswattama launched Apandavastra on Uttara’s womb who was carrying the only progeny – Parikshit.

जिज्ञासु (Jignasu): These individuals have an inkling of understanding that there is something beyond material or immediate aspirations. There is a seeking, a thirst for knowledge. The understanding comes from either a vague or deep realization that eternally chasing and obtaining objects of pleasure are providing only ephemeral happiness. The veil of happiness shrouds every sorrow. They have the firm conviction that knowledge is the golden key that opens doors to higher planes. Their upasana and sadhana is centered around obtaining more wisdom.

    The characters King Viduratha and Queen Leela in Yoga Vasishta, both embody this quest for knowledge. Knowledge here is not the materialistic kind, here the vichara is directed to understand the real nature of Atman. This redirection involves pulling away of the mind from materialistic outcomes, driven by Kama and vasana. There is a gradual pulling away from the world of objects and the senses. The direction changes from the external to the internal.

    There is a clear understanding that emanates in the increasingly saatvic mind about the existence and nature of Jivatma, Jagat and Ishvara. There is evidence accruing in the mind on the differences between Atman and Anatman. Though in the early stages there may be an extraordinary pressure coming due to the Vasanas and Prarabda Karma, steady cultivation of Viveka and Vairagya aid the Bhakta to stay tuned to a higher cause.

अर्थार्थी (Artharthi): Perhaps the most widely interpreted word in this sloka. Different commentators have given different slants. Two most common interpretations are found. Artha implies wealth, so some have literally translated it as one who is desirous of wealth. So these Bhaktas are implied to have a desire or longing for acquiring wealth, prosperity, long life, sovereignty. The variation implied from the first category, which is distress driven, this one is seen as desire driven. In other words, these are the ambitious. Often Sugriva and Vibhishana are given as examples who were motivated by Dharma and desired to put an end to their adharmic brothers who were also the rulers.

 

    The spiritual implication of this interpretation would imply the foregone conclusion of the existence of Daivam and the over reliance on desirous karmaphala that is at the root of all their Kamya Karma. This type of interpretation gives limited credibility to this category of Bhaktas.

    

    Some other commentators opine that Artharthi is located in a different sequence, implying a gradual ladder of increasing proximity of the Bhakta with Bhagawan. It appears that Bhagawan has introduced the idea of accidental, distress based call, followed by the curious to seek more substantial knowledge and ended this spectrum as Jnana. In between, the introduction of Artharthi makes us pause, why will he place wealth seeker in between the one seeking knowledge and the one who has realized it as wisdom? Does wealth occupy a higher place in sequence than the quest for knowing?

    Instead, these commentators point out Artha as a shortened form for Purushartha. If we take this angle, Artha implies as the ultimate purpose in life. This insight makes this perfectly fit in the sequence presented by Sri Krishna. From a distress based temporary engagement, the Bhakta graduates to a level where there is a clear seeking of more information. This leads to desiring for the ultimate achievement a human mind can aspire – Moksha. This culminates as Jnana that there is Jivan Mukti, right here in this very birth or Videha Mukti, after shedding this body.

 

   Examples from this interpretation as numerous as it includes all serious Mumukshus to the ones who attained Mukti. Desire to keep the mind on the highest and ultimate purpose of life is unlike other desires as it does not subject the mind to raaga or dvesha.

ज्ञानि (Jnani): Jnana is a state of self-illumination. The person has realized the real nature of one’s SELF. There is a complete understanding of the nature of Jiva and its connection to Parabrahman. This is not a fleeting recognition, but a sustained understanding that is borne out of the inner realization. The world of Samsara loses its complete grip on such an individual. There is no expectation in such a realized Mahatma. Desires and Vasanas lose their grip as they are burnt. There is no aspiration left as the highest has been realized. There is no seeking of knowledge as the understanding is firm that Bhagawan himself is Jnanaswaroopa. Such a Mahatma merely continues as a tool in Bhagawan’ hands. One cannot understand their real motives of their actions as it is merely an expression of Bhagawan itself. The best summary of Jnani in the words of Swami Krishnananda

“The devotee who wants only God, and wants nothing from God or through God, is the jnani. “

    Anyone wanting anything from Bhagawan is definitely stepping down on this scale presented by Sri Krishna. Is it even a wonder, why in the very next sloka he declares that

 

तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते । प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥

teṣāṃ jñānī nityayukta ekabhaktirviśiṣyate । priyo hi jñānino’tyarthamahaṃ sa ca mama priyaḥ ॥ BG 7-17

    Amongst these types, the one who is wise, steadfast, deep-rooted in undivided Bhakti excels (the rest). I am cherished by such a Jnani and such a person is very dear to Me.

 

Why me? : The mystery in this engagement is deepened as there seems to be a response to prayers, but not every time. The lack of understanding that Bhagawan is the Phaladhata and makes the Distam (द्दिष्टं) factor as a response to our intense prayer. On one hand, we want to reduce Bhagawan to a mere genie that grants every prayer, every whim, every desire. On the other hand, the impossibility of achieving intense desires, brings equally intense heartaches.

    When one realizes that all my prior Karma merely seem to fructify as a response to my intense prayer, even that Distam was determined by my own actions. Also the fact that if one were to do enough Purushartha to compensate for our Prarabda interference, we may still be able to achieve our desired results.     

 

    This understanding is required not to unnecessarily confuse ourselves why Bhagawan gives problems even to Bhaktas or why bad things happen to good people. In the tussle between our current purusharthas, exertion, and the Praradba, the stronger one wins. In all our understanding this mysterious factor, Distam, is completely ignored as we have no idea of its existence.

 

 Evolutionary ladder: On the path of Shreyas, the direction of the Jiva is critical. Is it always turned externally towards the objects of pleasure or is it turning towards itself. Even in times of extreme duress or intense desires seeking a higher goal, the mind of the Jiva turns its gaze inwards. The connection could be very adulterated and sporadic, yet this temporary selfish seeking still makes one look inward and higher. This is referred to as Vyabhacharini Bhakti by Krishna in another section of the Gita. Contrast this with unconditional, uninterrrupted constant focus on Bhagawan without a specific desired based seeking, as in Avyabhacharini Bhakti in the ultimate level.

    The same pattern is seen in the Vedas, where the Samhitas and the Brahmanas focus on helping the individual to seek the higher power for specific goals like getting wealth or having children. As the external turns to internal, the Vedas lead us through the Aranyakas and when the gaze is fixed on the external, the Upanishads portion of the Vedas come to the rescue.

    In the same way, Artha seeking is replaced by Jignasa, a quest for knowledge. As the understanding deepens, the focus is only on seeking the ultimate, the very purpose of human existence. Once the objective is attained, there is no further seeking, no more desire, no more separate existence from the Paramathma. There is a union of the Jiva with Paramatma, though envisioned by different sampradayas differently, in this final stage the seeker, seeking and sought are in unison.

    In just two slokas, Sri Krishna has walked us through the entire spectrum of a Jiva. It can fall the worst asuric state, covered by dense tamas on one extreme end, whilst it has no separate identity or existence outside of Bhagawan, as the highest state of the Bhakta. The entire engine that puts a Jiva on this spectrum is Karma. In some states this binds the choices and freedom of the Jiva to a pre-determined path, almost making one think that there is no choice. As one moves up the scale, there is a gradual understanding that there is Preyas and Shreyas, which eventually ends as our actions as an expression of Bhagawan himself.

    May we meditate upon these two slokas and try to understand our current trajectory. Let us free ourselves from the auto piloted bad Karma, samsara, vasana. Let us add more Satsangha that will let us elevate on the path of Shreyas. Let us all grasp the lotus feet of Bhagawan Sri Krishna and plead him not more fruits of our desires, knowledge or even Moksha, but let us plead to realize that we are mere instruments in his hands. Let us all aspire to be the highest category Bhaktas and be part of his leela.

ॐ तत् सत

Gita insights - the doomed

     The natural urge of every Jiva is to expand. It is for this purpose it tries to acquire or enjoy other objects. As it tries, it realizes the futility in obtaining an expanded consciousness, thus it moves to other objects. Yet all the time, the Jiva doesn’t want to lose its identity. This dichotomy at the root of all our existence. More the vasanas, more the desires, more the materialistic mindset, stronger will be this duality. Though we have seen a lot of insights and prophesies of Kali Yuga, we see a stronger anti Dharma, anti Sanatana Dharma, anti Spiritual wave around. Many are blindly fueled by hate and do not hesitate to use lies, deception and violence to peddle a motivated selfish agenda. Naturally many raise the question, why can’t some of these people be educated. Why do these extreme mindsets differ so much in their understanding of simple subtle truths? Is it possible for them to do a turn around?

    Questions like these and many more are interested in dissecting other’s behavior. This is certainly true, as one gets a small temporary bump in their sattva quotient, be it due to their satsangha or introspection. The entire gaze and focus must be on the internal, if our goal is eternal, yet we get waylaid by the distractions of the external. Though we realize this truth, the nagging question that raises the itch of our curiosity is if there are some who are stuck on the path of self deception and destruction and if so why?

Gita insights:

     The Bhagavad Gita provides many deep insights into the human psychology, the subtle traction felt at different levels of every Jiva. There seems to be a fundamental difference due to the choice of path exercised. Kathopanishad emphasizes the existence of only two paths/direction – Sreyas – the path that leads to realizing our real SELF (Athma), the one that is less appealing, yet most profitable and Preyas – the path that is filled with pleasures (and its complementary pain), that is alluring, yet leads us to the mire of Samsara. The Gita without expressing the same terminology, still highlights the path of mire and the path to aspire. Every step of our journey, we are confronted with the choice to take either Shreyas or Preyas. Our ignorance, apathy, Tamas, Vasanas may seemingly obliterate the choice from our vision, but the choices exist at all times.

    As our curiosity is piqued what happens if one goes to the wrong side and if there is a way out for those who have gotten on to this path of delusion and destruction. But as we proceed to unravel this understanding, there is a key change needed in our deliberation. This is not the story of our neighbor or that of someone who is reputed for such infamy. This is the path of every Jiva. Though we may assume we are not on this path, this path is just the other end of the same spectrum, we all share. Hence instead of having a judgmental external outlook, we must alter it to an introspective internal gaze, to find the traces of vasanas that might mislead and guide us in the wrong direction.

    The answer to the self destructive path lies in Bhagavad Gita 7-15.

न मां दुष्कृतिनो मूढाः प्रपद्यन्ते नराधमाः । माययापहृतज्ञाना आसुरं भावमाश्रिताः ॥

na māṃ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ । māyayāpahṛtajñānā āsuraṃ bhāvamāśritāḥ ॥

    The malefactors (duṣkṛtina) do not seek refuge in Bhagawan. They are the foolish, ones surrendered to following the lowest nature, deprived of insight due to maya and the ones filled with asuric qualities.

मूढाः (mūḍhāḥ) : Usually translated as foolish and considered the antonym of विवेक (viveka). One who is stupefied, infatuated, perplexed, foolish, error prone, ignorant. This is perhaps the strongest word shastras use as an adjective to admonish an individual. Since we understand it is opposite of Viveka, it would imply one as lacking judgment, discretion, determination, unable to discriminate or lacking real knowledge. 

 

    Why can’t such people align with Bhagawan, even end up hating him? The lack of correct understanding forces a wrong judgment in their mind and they prefer the wrong direction, convinced that it is the right path. Just like an alcohol/cigarette/drug addict is convinced that the fun factor with the life killer is much bigger than the detrimental effects they brush aside, the mūḍhāḥ is convinced of his incorrect knowledge and choice. This is typically backed by the strong display of ahamkara, that lends stubbornness to this poor pick.

 

    This error can come due to a variety of factors – bad vasanas, strong attachment due to bad desires and/or desire prompted modifications like anger, hate, depression clouding the intellect, incorrect likes/dislikes (raaga/dvesha), wrongful association (dussangha), lack of right association (satsangha). In short this state is a reflection of increased Rajas and Tamas or reduced Sattva.

प्रपद्यन्ते नराधमाः (prapadyante narādhamāḥ) : One who seeks or surrendered to the lowest nature. This obviously is worse than the first category. The individual is not merely turning to wrong choices, but is increasingly and actively seeking it out. The first category will be akin to someone making wrong choice of alcohol/drug, but in the second stage, there is a proactive seeking. This is almost the irrecoverable addiction stage. A person who may be angry due to a certain unfulfillment of desire in this stage will be characterized by anger as his normal nature. There may be no rhyme or reason for the same.

 

    Their theoretical understanding may still be intact. They may be even able to follow the correct reasoning, but due to their strong vasanas and their nature of going against the grain leads to bad consequences.

माययापहृतज्ञाना (māyayāpahṛtajñānā): This category is one step worse than the previous. If the intellect was clouded due to our bad vasanas in the earlier category, here the intellect is clouded due to maya, the divine nature that makes the perception of unreality as real. This is due to an overabundant accumulation of bad vasanas of the highest order. Such individuals usually need a radical path to turn back. Just like Hiranyaksha, Hiranyakashipu, Ravana, Kumbhakarna, Shishupala and Dantavakra were ignorant of their real nature, why they were turned always away, despite displaying good intellect, maya shrouds their potential.

आसुरं भावमाश्रिताः (āsuraṃ bhāvamāśritāḥ) : The lowest form of useful creation. They aid in the destruction process of this leela. Though there are more vile entities like rakshasas, pisachas etc, asuras are powerful beings with completely distorted world view. We dwelled in depth in the shifting line of Dharma perception. Though they embody bad attributes like cruelty, sometimes they are bereft of some bad nature. Yet they are all characterized by their vision.

    As seen in the Chandogya Upanishad in the incident of Indra and Virochana seeking wisdom at the feet of Prajapati, the fundamental division between Suras and Asuras is evident. Suras/Devas reject the idea of body as the real entity driving our identity. Asuras firmly believe in Dehatma buddhi. This fundamental difference in approaching Atman results in two completely opposite ways of thinking, though the later is absolutely incorrect.

    Loaded with this dangerous incorrect knowledge, asuras play a key role in the hands of Bhagawan who uses their rise to level the playing field, to dispense karmaphala to the bad actors in large numbers. In our eyes, they are violent, destructive, but in the hands of Bhagawan, they are powerful tools, as we saw how Jarasandha was used as a tool in Krishna’s hands. (More in Practical Krishna – big problems different solutions)

Are these four types or stages? It is very evident that these four groups are not only inimical to dharma understanding or following, but also its expression. Krishna most certainly highlights these four categories of people who spearhead hate against Him. Today we see them in the form of deracinated Hindus, openly violent Hinduphobes, deceptive desert cults. Yet Bhagavad Gita 7-16 gives us a clear hint that these malefactors are part of a single spectrum. (We will analyze BG 7-16 sloka separately to highlight this connection.)

    The wrongful patterns whether forced due to internal or external factors that stupefy our thinking results in bad karma. This karma brings with it papa phala. As the quantity piles up, this results in a the piling up of bad vasanas. This has a constant impression on our guna composition. As we get caught in the web of vasanas spiraling downward at a fast pace, our momentum gathers. As we deplete our Punya at a much faster pace it gives the illusion that bad people seem to be prospering despite their actions. Eventually, all that is remaining is the papa. As evil dominates such a papatma, their world view is completely distorted. This is typically deemed as a divine action, maya. Yet there seems to be one more extreme end in the spectrum. The papas weigh on the individual so much that their maximum understanding is centered on Deha, pleasures that can be attained at any cost driven purely by selfish interests. This is the asuric nature, the lowest form.

    There seems to be many parallels with a human life. But the key difference to note here is human beings can either raise to the deva outlook by working on increasing the Sattva quotient or fall to the level of asuras and be the embodiment of Tamas. Currently they display an admixture of both which is evident in our Rajas.

Is this eternal doom like in Abrahamism? These malefactors appear to be punished by the weight of their own actions. They definitely seem doomed. In terms of normal timescales, this is largely true. We live in a world that is dominated by Abrahamic jargon and as we get more deracinated from our civilizational roots, we tend to believe the ones who go against God like not signing up in a particular religion or cult is doomed eternally. The myopic limitation of Abrhamism cannot go past using dogma as a tool for imposing ideology on masses to control them for socio-political cause. Is this the scenario projected by the understanding handed over by the Rishis?

    Thankfully a big emphatic NO.

     

    The vilest person with millions of janmas of papa still holds the potential of moksha. This is akin to a cave that has never seen light since it was created many million years ago, yet when the sunlight of Atmajnana shines, darkness has no place to hide. As Atma is merely shrouded by ahamkara, vasanas, papas, punya and even gunas, these layers hide the atma shining in its entire glory. When these layers are removed, it restores the self effervescent atma. These karma and karmaphala do not have any impact on the Atma. But we feel the impact of these and the burden of samsara on account of the mistaken identity that we are the body, mind, intellect, the things we possess and the like.

    How do we change directions, make the correct choice of Shreyas? Bhagawan’s grace is abundantly pouring on all and the only reason we function. Yet we are unable to peer past our own shortcomings. Satsangha offers the simplest way to cleanse these layers of adamantine muck that has fused with our identity. As we get an opportunity to associate through hearing/listening, reading/studying more about our real nature (Atma), understand how Dharma(Bhagawan) permeates the Jagat and trascends it as Paramatma, there is a definite rearrangement of our Gunas. This results in us grasping the message better with least distortions. Complementing the Sravana, we slowly add manana, reflecting on it. This slowly takes root as Nidhidhyasana and brings that inner transformation.

    Satsangha is identified as one of the easiest ways that will lead us to the Mokshadwara in Yoga Vasishta. As Satsangha takes root, we are definitely locked onto the Shreyas marga and most certainly start realizing the ever abundant constant of unending Bhagavad Kripa. May we all hold on to the lotus feet of Bhagawan, fast track our journey using Shreyas marga and be assured that no matter where we are on this spectrum, we all will realize his compassion and grace. There are no permanent sinners who will have eternal damnation in Sanatana Dharma.

ॐ तत् सत