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Bhagavad Gita Chapter 13 Kshetra-Kshetrajna vibhagah yoga 23
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भगवान् delves further into the topic of तत्त्वत: in श्लोक १० |
*श्लोक १०*
वीतरागभयक्रोधा मन्मया मामुपाश्रिता: ।
बहवो ज्ञानतपसा पूता मद्भावमागता: ॥ १०॥
मद्भावमागता: ~ the person comes back to my nature.
How?
By freeing oneself from राग, भय & क्रोध |
राग is a consuming/binding desire.
One cannot manage anger unless one manages binding desire. The intensity of anger is related to the intensity of desire.
E.g. The intensity of rage in a parent is due to the parent wanting the child to do something that the child does not want to do.
When the desire is consuming, for instance the parent really wants the child to get married, then all one can think of is the ways in which to get the son married.
There is associated भय with the unfulfilled desire, as one worries – what will happen to my son, who will take care of my son, my son will be lonely when I am not there.
Then there can also be associated anger with passive-aggressive treatment of the son and giving the son the silent treatment.
So, how is this managed? मन्मया मामुपाश्रिता: |
So, this anger, fear and राग is there for everyone, but with the disposition of कर्म योग, I offer all best attempts to भगवान् and accept the results as प्रसाद | Then, however the situation unfolds, I see it as pervaded by भगवान् |
E.g. if I get caught up in the anger with my son for not getting married, then my relationship with him becomes one-dimensional, and I lose out on other aspects of our relationship.
By मामुपाश्रिता: i.e. by taking refuge in भगवान्, this helps one to be ready for ज्ञान तपस् i.e. this discipline of knowledge.
Because to learn anything, the mind needs to be undistracted and focused. And the mind has to have done a lot of processing of whatever has happened.
Otherwise the श्रीमद् भगवद्-गीता becomes a way for one to manage व्यवहार instead of for मोक्ष pursuit. Then, one becomes selective in listening, and only listens when a topic applicable to my व्यवहार is spoken of, e.g. the hurt daughter-in-law looking for pointers on how to manage the mother-in-law. There is the incorrect thinking that once I manage something, then I am fine.
But then one realizes that even if I manage this one thing, I still remain as the wanting person, there is always something desired. This is because I remain identified with this limited form. And so, one wants to become free i.e. the universal need for freedom.
बहव: ~ Many people,
have done this ज्ञान तपस् |
How did they do it?
With the attitude of surrender.
Surrender is recognizing that all that I have is given to me.
The body and mind, and their functions are all given to me, and pervaded by भगवान् |
Even if one thinks that it is my कर्म, who is responsible for the laws of कर्म that shape which पुन्य & पाप fructifies? In this way one should recognize that everything is given to me, everything comes from भगवान् |
With surrender, one recognizes that the individuality that one holds on to for dear life in order to have some sense of significance, that this isolates me from the world and especially from भगवान् |
So, मामुपाश्रिता: is the recognition that everything that I have is given to me and I make the most of it.
So, one should take refuge in भगवान् |
And taking refuge in भगवान् is not some special action. It is performing my different actions with the understanding that everything is given to me, and that everything that I do is an offering to भगवान् |
This the principle behind doing a 5-step पूजा where the पञ्चमहाभूत (the 5 great elements) i.e. the basic building blocks of this whole जगत् are used.
But what can I truly offer to you भगवान्? Because everything is already yours.
E.g. If one is given 1 million dollars, and then offers 10 dollars in return, so too what can one really offer to the one who has given everything?
So, I offer a symbol of the पञ्चमहाभूत- water, food/fruits, मन्त्र-s, incense, flame. Importantly is the भाव/attitude- whatever I have has been given to me, and this is my offering to you भगवान् |
So, one’s growing love for भगवान् is expressed in the पूजा |
Even if one does not feel like doing, one should do, as action evokes the emotion.
E.g. Cooking for one’s husband, even when one does not feel like it, evokes the pleased husband, and so there is the happy me.
So, this आश्रय/ surrender/ taking refuge,
पूता ~ It purifies one,
because one’s रागद्वेष no longer has a hold on one.
Then now, I have the discipline & commitment to stay with this pursuit of मोक्ष and contemplate on what ज्ञानम् looks like in this life.
Because वेदान्त is not an abstract concept in academics with a PowerPoint looking at the 10 concepts of वेदान्त | Otherwise there will be the tendency to consider वेदान्त as something apart from me. This is not helpful.
ज्ञान तपस् is really applying this knowledge to my life.
One cannot apply आत्मा to my life as I am already आत्मा |
But one wants to rush to the Truth – how do I see that I am सत्यम्, ज्ञानम्, अनन्तम्?
But first one should consider- am I available in all my relationships?
Do I keep my heart open for relative love and happiness?
One cannot hide behind वेदान्त | One should consider- what does ज्ञानम् look like for me in my life?
So, there is no bypassing this step. But we are scared. We swing from being overly critical of oneself to being lackadaisical.
One should strive for that dynamic balance to be firm, gentle and loving to myself.
But, instead of thinking being a glory, it seems like a burden, so one gives up and says – I don’t want to think about it…
ज्ञान तपस ~ that discipline of knowledge.
What is real in my life?
When I hear that आत्मा is me-limitless, do I see that to be true?
One thinks- but I do not ‘feel’ this way. This is due to identification with one’s emotions, so more विवेक is required.
Or I may think- I may be सत्यम् ब्रह्म, but why is there so much suffering in the world?
Therefore, one should go back to functional reality and align with धर्म, and do one’s duty but understand it as मिथ्या |
Even if I am not ready to understand it as मिथ्या, I can still focus on doing my धर्म |
* श्लोक ११ *
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
मम वर्त्मानुवर्तन्ते मनुष्या: पार्थ सर्वश: ॥ ११॥
Of the people who worship me,
in whatever way they worship me, I bless them in the same way.
E.g. If one sees value in money, then भगवान् blesses them like this.
So, Mother Lakshmi blesses with child & house etc.
This is because there is the recognition that in all that people are seeking/worshipping, what they are really seeking is freedom.
People just want to be free from seeking, as one realizes that the object of desire just keeps on shifting from marriage to children to house etc.
Our भक्ति/ growing love for भगवान् develops through different stages-
(i) Atheist/ agnostic
One wonders – but I came here to study the भगवद्-गीता and learn about धर्म, so why all this talk about भगवान्?
It is because the intelligence & material of everything is all भगवान् | So one should realize that one’s whole life is ईश्वर-ized.
Pujya Swamiji has written a booklet about ‘Bringing ईश्वर into One’s Life’.
Already ईश्वर is in my life. But, there is a choice. Until some surrender, there is stress in my life.
With surrender, I recognize that some things I control, and some things I cannot.
By bringing ईश्वर into my life, the more & more I recognize that all that I have is ईश्वर | Otherwise there is a sense of entitlement, and I am angry and think that it is all about my rights and forget my responsibility.
Both my rights and my responsibilities have to go hand in hand.
(ii) एकरूप भक्ति
One may resonate with one particular deity i.e. one’s इष्टदेवता e.g. Lord Jesus, Lord कृष्ण:, or Ganapati Baba.
With एकरूप भक्ति there is surrender only to this form, and this form has blessed me.
But one is trying to reduce That which is so vast & expansive to one form. So, एकरूप भक्ति is still limited and has to evolve to अनेक रूप भक्ति |
(iii) अनेक रूप भक्ति
अनेक means many. So, one’s vision of ईश्वर has expanded. अनेक does not refer to just deities, but one recognizes that all forms are भगवान् | So this entire जगत् is seen as a manifestation of भगवान् |
भगवान् Ramana Maharishi explains that पूजा should be done to the 8-fold-form that are the five elements, Sun, moon and living beings.
Therefore, पूजा is best done as सेवा to the entire जगत् with my given skill set.
So, everything is sacred, and this starts with me. My body is sacred.
Sometimes we do self-sabotage in the way that we treat ourselves, and in our habits.
But one should start with the recognition that I am sacred, because I am a manifestation of भगवान् |
So as part of पूजा, there is आत्मा पूजा where one says-
देहो देवालयः प्रोक्तः जीवो देवस्सनातनः ।
त्यजेदज्ञाननिर्माल्यं सोऽहं भावेन पूजयेत् ॥
So, in आत्मा पूजा one recognizes the body as a देवालयः (temple), and the जीव is the deity.
त्यजेदज्ञाननिर्माल्यं ~ And the wilted flowers, may I give up these like ignorance.
सोऽहं भावेन पूजये ~ He is me. I am this. (सः~ He, अयम् ~this). With this भाव I do this पूजा |
So symbolically grains or flowers are placed on one’s head. Because I recognize that I am auspicious and sacred. Even if I seem dysfunctional, I am ever sacred.
Then, with the recognition that everything is sacred, I switch to अरूप भक्ति |
(iv) अरूप भक्ति – What is the nature/तत्त्वम्/reality of all of these forms?
With भक्ति/love, we recognize that one’s devotion can extend to everyone.
One’s रागद्वेष no longer inhibits the love that I feel. I no longer need the other person to do exactly as I wish. So, one’s love is not conditional.
I am free, and I allow the other person to be free.
Although one’s pursuit may be for अर्थ, काम or धर्म, भगवान् recognizes that what everyone is seeking is freedom from seeking.
So, people follow भगवान्’s path in different ways, and He blesses everyone because through these pursuits, the discipline and commitment needed for the मोक्ष pursuit is learnt.
So, the work that one does, the money that one earns, the people that one engages with are not dismissed, as these help to strengthen discipline & commitment, as well as it helps one with having a leisure/relaxation so that one can pursue मोक्ष |
* शोल्क १२ *
काङ् क्षन्त: कर्मणां सिद्धिं यजन्त इह देवता: ।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥ १२॥
In this मानुषे लोके (human world), whatever actions/कर्म are done, there is immediate सिद्धि (accomplishment). So, for many things, one gets the results quickly.
Many religious people are also looking for quick fixes, as one considers that भगवान् is an ally who is more powerful than me, so then I can ask भगवान् for things.
Even if I don’t ask भगवान् for anything, the things that I have, have been given to me through पुन्य, as the laws of कर्म shape all that I have.
In all पूजा-s and in the कर्म काण्ड, it is important to state what I want. This should also be done on a daily basis.
Every moment we voice what we want to whoever we encounter- family members, colleagues, strangers, but suddenly to the most powerful being, one does not ask for anything.
So, we are encouraged to ask. The पूजा does not proceed without a सङ्कल्प |
Though भगवान् may be a mind-reader, I have to state what I want in all my pursuits.
It is not about me doing anything-anyhow, as my intentionality in action is very important.
What do I want in my job or in my relationship? One should be clear with oneself about what I want, it is my इच्छा शक्ति, so I state it.
So here भगवान् says that- through all pursuits, though one may be worshipping different deities and everyone wants quick fixes, I bless them with that.
One may wonder- but why is भगवान् not blessing me with मोक्ष? This is because I am already मुक्त: | I am already free, so भगवान् cannot give me freedom.
Pujya Swamiji gives the example that one asking भगवान् for another head in order to think more clearly will be silly as I already have a head.
So भगवान् blesses one, whatever be one’s pursuits.
One should remember that prayer cannot be a replacement for action. Prayer only enhances the actions that I am doing. Prayer backs up कर्म | E.g. I cannot win the lottery without buying the lottery ticket.
Next in this chapter, we see that भगवान् shifts gears and talks of the वर्ण-system according to कर्म & गुण |
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