I was extremely impressed by the BJP's IT Action Plan during its election campaign, there were many more agendas and ideas. Infect if you look at the website lkadvani.in, citizens across India have poured their heart out. And it was obvious that after the defeat of the party a Blame Game has begun. There are many issues which are emerging as the reasons for the downfall of the party in these elections but as a political observer (my friends and foes have made be a permanent observer) I thought to share a few thoughts which I feel are gaps from a long term prospective:
1.Family Politics - The party which was democratic in its structure is now showing the signs of family politics. We know that children of Jaswant Singh, Vasundhrareje Scindhia (including her daughter's son), Menaka Gandhi have all been promoted. So, how can the party claim that the party is not at all about family business.
2.The other factor which the party needs to introspect is the age factor. While the other parties projected many young faces the party got limited with same old faces. The party leaders who are known for giving way to new ideas must make way for the new leaders as well. The message is even if you are not tired you must retire. (remember tire / retire speech by Atalji). Just a thought that what stops the party to play a political scoop by making all its leaders retire at age of sixty. (or at least seventy)
3.Another reason I believe may be harmful is the emergence of Coterie culture within the party. The party today is headed by many strategist but there are few mass leaders. Majority of the central leadership is from Rajya Sabha and few of them who are from Lok Sabha have fought their elections from the safest seats. The question is that if such leaders wanted to ensure success of others and that is why they are not contesting Lok Sabha election then why do they want to enter Parliament through the Upper House route. I feel that the upper house should become the true house of elders where in the Senior leaders find their way and not the young ones. The young have to contest and enter.
4.The party may be rhetoric about the fact that the developments (their were two kinds of developments) in Gujarat have no consequence on the party as they have won elections twice after that. The party lives in a mirage that the media reports about them may not have any consequence to them. But the party must realize that a short gain in Gujarat has lead to a big loss across the Nation. The media reports may not have affected Gujarat but they have affected the rest of India. In nutshell politics of extremism has no place in India - anymore.
5.Another factor which the party is suffering from is that of NPA or the Non Performing Assets (read as Alliances here). The party has suffered a lot because of its alliance partners in some states like Maharashtra, Haryana & Punjab. Though the other parties like the Congress may not have gained due to the TINA (there is no alternative - alternatives were present) factor but their major gains have been because of the TITA (There is terrible Alternative). So the BJP has to introspect that is that because of their alliance partners in some states , did they presented a terrible alternative before the citizens.
6.Further there are state specific incidents which have lead to the image dent. The party puts such issues under the carpet but even if these issues are of no significance in the local politics they have a great significance in the National Politics. The Maharani style of rule in one of the state, the pub incident in another, the victimization of Biharis by alliance partners in another state do not present a good picture of the party. The youth today looks forward to an inclusive party.
7.The party leaders also have to look into their image make-over where as some of the leaders of the other parties are seen with a bullock in fields (remember Dr. YSR Reddy in AP), staying in a small hut in a village, raising the concerns of kalavati. Bu the BJP party presented a glamorous CM doing catwalk in a fashion show. There are more cine-stars in the party then leaders. Does the party wants to convey that we need people who can act ? The party brings a popular star from from Mumbai, make her contest from Chandni Chownk and after the loss the cine-star is back to her work in Mumbai. We all must remember India is a country where the image counts a lot. Even a Home Minister had to quit for changing his clothes - thrice in a day. So, if the BJP leaders want to part of the Page three in the newspapers they for sure will loose their relevance on Page One.
8.The lack of effective state leader is another cause wherein the party at state level is snubbed. Say out of magic wand the party has to appoint (read the difference - I have not used the word elect) a Chief Minister in a particular state. There may not be even single name that may come out of states like Haryana, Punjab, Orissa, West Bengal, Kerala, Tamil Nadu and so on. Even if there are some BJP faces in these states, atleast people are not aware of them. Further it is a very bad precedent that instead of the Legislative party electing its Chief Minister, the CMs are sent from the centre. And the party criticizes the double power centers.
9.The missing roots in RSS is also a cause of concern. People in India have to be informed that RSS is not about serving the Hindus but about serving the nation. RSS may also gave to probably give its love for Saffron and Khakis and re-invent itself. It is a fact that each party has to re-invent itself after some time. It is only crocodiles who cultivate in the stagnant waters.
10.In the current elections the focus remained on the negatives of the current Government may also not have benefited the party. A good opposition telling the people the areas where the Government failed, but the citizens must have realized that where was this principle opposition party for the five years and why it did not educated us then.
11.The party has to also bring in more diversity and inclusiveness in its agenda - Christians, Women, Youth, Farmers, Tribal etc are not seen in the united colors of BJP. And the party also has no person which represents to the people about the party's respect for differently abled people. We must remember that in the oath taking ceremony of this Government the loudest applause was for this spirit for humanity. The same represented the human face of party
12.The Senior party leaders are so busy in their own pie of power that they are not even grooming future leaders. It was grooming by Atalji and Advaniji that we see so many faces in BJP today. But is the current generation preparing the generation next of the party or the same is again left to Advaniji to prepare even his third generation.
13.The conflicting views on many issues like Khandhar, Jinnah, Varun are exploited by the other parties to a great extend and the party has to become sensitive on such emotive issues.
14.Another gap which is emerging is about inner party democracy, it is a surprise that instead of the Parliamentary Party electing the leader of Opposition / Deputy Leader in Lok Sabha and Rajya Sabha - they are now nominated by a similar high command. We must realize that inner party democracy was the foundation of the party and if the foundation becomes weak the building will fall.
15.The inner conflicts in the party have risen to the extent that the party with a difference now appears to be Party with Differences. Further the treatment met with Ms. Uma Bharti is enough to convey to the whole nation that every voice of dissent against one leader will become silent in the party. We must realize that every team will have difference of opinions which need to be addressed (and not different egos)
16.Also it is strange to see that BJP politics is also becoming a ground for developing the rebel faction of the Gandhi family. The party needs to introspect that were these leaders brought into the party because of their work or their surnames. BJP had never been a party of SIRNAMES
17.Another factor is that the party now must realize that it is a time to go alone nationwide. The short term loses must be looked from long term gains.
18.The party must look into the fact that the actions speak louder than words. There are many party spokesmen who go and win arguments on TV Channels but the party must realize that are these leaders of some value beyond the TV rooms. The decisions of the party should be through the ground level leaders and not through the debtors on TV channels.
19.The party is full of generalists, every person comes out and give replies on any topic in the country. Why does not the party has a specialist to answer the specific queries. Say all queries related to Finance goes to one leader, of governance goes to another and so on.
20.The party has to also reflect to people that it is a constructive opposition and not a opposing opposition. The party must come out strongly on the reform agenda of the current government and resist only on areas which are not interest of people. Resisting everything is resisting development and interests of citizens.
Lastly the party leaders have to live up to their commitments at least to their volunteers. If a party leader was seen as saying that whatever may be the results we will meet again... and if the meeting has not taken place, the leadership will see very few volunteers in the next elections. Remember that it is a time that all the thoughts captured online have now to be implemented offline at least in BJP ruled states. Finally the party must look forward to individuals who want to serve rather than leaders who want to contest or be a minister.
Sunday, June 7, 2009
The Most Inclusive Religion of the World
The Most Inclusive Religion of the World
In my quest for truth I referred more and more literature and wanted to know about the concept of diversity and inclusiveness in the various religions. No doubt Hinduism appeared to be the most diverse religion of the world. But Sikhism in my understanding came out to be the most inclusive religion of the world. I say so because it is one religion which says that there is no discrimination before God. The principles of universal equality and brotherhood are most important pillars of Sikhism. The religion says that before God - No discrimination is allowed on any basis whether it is caste, race, sex, creed, origin, color, education, status, wealth, region etc. (infect no discrimination whatsoever even in the areas which were not specifically mentioned in the text). Infect I am told that the Sikh men have Singh as last name and all Sikh women are Kaur, because it lays down the principles of equality. It is not that the word Singh is added to signify the term Lion. Infect if we understand details in Sikhism there is no Singh who is King. Infect all Singhs are equal and there is no king, subject or any one unequal in the religion. The concept of a King in Sikhism (hope Akshay understands it...) is totally against the Foundation of the religion.
The tradition of Singh for men and kaur for women started because in India through the last name one generally distinguishes what caste an individual is from. With the last name individuals were identified as low, high or middle class. The concept of the Caste name therefore was against the foundation of Sikhism and it is said that therefore the Guru eliminated the last name from all the Sikhs so that no one could tell the caste and thus achieved equality for all Sikhs. The women were given the name as Kaur (kaur means princess) to give respect to all women and to tell them that they do not have to adopt the name of the family she went into after their marriage. The step was to ensure the equality of women.
But despite that we hear names like Navjyot singh Sidhu, S S Alhuwalia, K P S Gill, M S Gill, Simranjeet Singh Mann, Prakash Singh Badal (why discrimination based on place of origin as well?) and so on. But I think even Guru also ensures that a disciple who understands the concept of inclusiveness and equality reaches the top and I think the soft spoken Dr. Manmohan Singh (Does any one knows his caste or family name ?) has risen to the top because of his understanding of the true facts of the religion. Singh is not about a roaring lion who comes out with a sword but in my submission Singh is about equality and inclusiveness of all. Infect Sikhism is not about a Singh but about the word "Sikh" which means disciple or student. Individuals who still use Gill, Sandhu and Sidhu actually want to preserve their caste and are not clearly following their Guru (http://www.realsikhism.com/faq/lastname.html).
Infect the purpose of the langar as I understand is also not to give food to poor (then why even rich goes to Gurudwaras to have langar), but the same is to eliminate any type of caste system and look to view all humans as equal. While eating langar together, there remains no difference between rich and poor, and a superior or inferior person, for all present are eating the same food at the same level.
The only thing having a higher authority in Sikhism is Guru Granth Sahib, and that is why we have a person waving a whisk over the holy scripture signifying the tradition of service to the only higher authority.
Sikhism is the one religion which says that every person has a right to life and recognizes that all living beings - plants or animals are created by God. The most important thing as it is understood by me is that the religion accepts and is open to every new thought. Infect it is said that the Golden Temple or Harmandir Sahab as is called has four entrances spread across four sides of the temple. These four open sides signify the importance of acceptance and openness for all. Infect even in the word Gurudwara the word Gur is for Guru. Dwara is like door. So Gurdwara is the door to house of God. It is a place where the sacred Sikh scriptures, Guru Granth Sahib resides.
But these days there are Gurudwaras where the four entrances do not exist, there are others who keep three out of four entrances closed (to avoid dust or new thoughts ?), there are others who have put in glasses on two of the entrances. But this symbolism is probably also because of Guru's will. When probably He realized that his disciples are restricting new thoughts, there are groups emerging between his disciples, wherein the acceptability and openness to all is deteriorating probably then He thought that let Me shut my doors accordingly. The places where He thought that acceptance and openness are still the way of life all four doors to reach Him remained open but where ever He thought otherwise, he symbolically shut the doors and most of the time through the hands of His favorite disciples or Granthis.
The purpose of swords and large circles around the alter where the holy Sculpture is kept is also significant. The same are not to raise a holy war, but these signifies that a true Sikh as to raise his voice against injustice done to anyone. And the fact that the weapons are lying lower than the scripture conveys that the weapons and the warrior part of Sikh takes the secondary position than the spiritual part.
In essence I believe Sikhism is about hope and progress ( Asha + Uneeti). It is a call to fight against any form of injustice and discrimination.
And I think every Sherry (read representative of common man) will come forward with this hope and progress to undo injustice done to anyone. I think the message must have gone to The One who like the Golden Temple resides in hearts of people of Amritsar.
Regards,
Sameer Sachdeva
reference
1. http://www.realsikhism.com/
In my quest for truth I referred more and more literature and wanted to know about the concept of diversity and inclusiveness in the various religions. No doubt Hinduism appeared to be the most diverse religion of the world. But Sikhism in my understanding came out to be the most inclusive religion of the world. I say so because it is one religion which says that there is no discrimination before God. The principles of universal equality and brotherhood are most important pillars of Sikhism. The religion says that before God - No discrimination is allowed on any basis whether it is caste, race, sex, creed, origin, color, education, status, wealth, region etc. (infect no discrimination whatsoever even in the areas which were not specifically mentioned in the text). Infect I am told that the Sikh men have Singh as last name and all Sikh women are Kaur, because it lays down the principles of equality. It is not that the word Singh is added to signify the term Lion. Infect if we understand details in Sikhism there is no Singh who is King. Infect all Singhs are equal and there is no king, subject or any one unequal in the religion. The concept of a King in Sikhism (hope Akshay understands it...) is totally against the Foundation of the religion.
The tradition of Singh for men and kaur for women started because in India through the last name one generally distinguishes what caste an individual is from. With the last name individuals were identified as low, high or middle class. The concept of the Caste name therefore was against the foundation of Sikhism and it is said that therefore the Guru eliminated the last name from all the Sikhs so that no one could tell the caste and thus achieved equality for all Sikhs. The women were given the name as Kaur (kaur means princess) to give respect to all women and to tell them that they do not have to adopt the name of the family she went into after their marriage. The step was to ensure the equality of women.
But despite that we hear names like Navjyot singh Sidhu, S S Alhuwalia, K P S Gill, M S Gill, Simranjeet Singh Mann, Prakash Singh Badal (why discrimination based on place of origin as well?) and so on. But I think even Guru also ensures that a disciple who understands the concept of inclusiveness and equality reaches the top and I think the soft spoken Dr. Manmohan Singh (Does any one knows his caste or family name ?) has risen to the top because of his understanding of the true facts of the religion. Singh is not about a roaring lion who comes out with a sword but in my submission Singh is about equality and inclusiveness of all. Infect Sikhism is not about a Singh but about the word "Sikh" which means disciple or student. Individuals who still use Gill, Sandhu and Sidhu actually want to preserve their caste and are not clearly following their Guru (http://www.realsikhism.com/faq/lastname.html).
Infect the purpose of the langar as I understand is also not to give food to poor (then why even rich goes to Gurudwaras to have langar), but the same is to eliminate any type of caste system and look to view all humans as equal. While eating langar together, there remains no difference between rich and poor, and a superior or inferior person, for all present are eating the same food at the same level.
The only thing having a higher authority in Sikhism is Guru Granth Sahib, and that is why we have a person waving a whisk over the holy scripture signifying the tradition of service to the only higher authority.
Sikhism is the one religion which says that every person has a right to life and recognizes that all living beings - plants or animals are created by God. The most important thing as it is understood by me is that the religion accepts and is open to every new thought. Infect it is said that the Golden Temple or Harmandir Sahab as is called has four entrances spread across four sides of the temple. These four open sides signify the importance of acceptance and openness for all. Infect even in the word Gurudwara the word Gur is for Guru. Dwara is like door. So Gurdwara is the door to house of God. It is a place where the sacred Sikh scriptures, Guru Granth Sahib resides.
But these days there are Gurudwaras where the four entrances do not exist, there are others who keep three out of four entrances closed (to avoid dust or new thoughts ?), there are others who have put in glasses on two of the entrances. But this symbolism is probably also because of Guru's will. When probably He realized that his disciples are restricting new thoughts, there are groups emerging between his disciples, wherein the acceptability and openness to all is deteriorating probably then He thought that let Me shut my doors accordingly. The places where He thought that acceptance and openness are still the way of life all four doors to reach Him remained open but where ever He thought otherwise, he symbolically shut the doors and most of the time through the hands of His favorite disciples or Granthis.
The purpose of swords and large circles around the alter where the holy Sculpture is kept is also significant. The same are not to raise a holy war, but these signifies that a true Sikh as to raise his voice against injustice done to anyone. And the fact that the weapons are lying lower than the scripture conveys that the weapons and the warrior part of Sikh takes the secondary position than the spiritual part.
In essence I believe Sikhism is about hope and progress ( Asha + Uneeti). It is a call to fight against any form of injustice and discrimination.
And I think every Sherry (read representative of common man) will come forward with this hope and progress to undo injustice done to anyone. I think the message must have gone to The One who like the Golden Temple resides in hearts of people of Amritsar.
Regards,
Sameer Sachdeva
reference
1. http://www.realsikhism.com/
Friday, June 5, 2009
The three sisters ... maya uma and mamata
India is a land of strange coincidences, we see every spirit of human nature represented somehow somewhere. I just thought of three sisters of Indian Politics - Mamata (didi), Maya (bhenji) and Uma (didi) and saw how different qualities in each reflect the true world.
Let us first understand the literal meanings of the three names. Mamata or motherhood is the love for a child. Maya is an illusion, a veiling over the truth. Uma means "luminous or serene". But when we look at the conduct of the three political sisters, there are facets of the opposite in all three.
In Mamata we see a woman who stops her car to apply band-aid to an injured person near the vijay chownk (5.6.09), an act of care, love which is nothing but motherhood. But we also see in the same person a leader whose protest can lead to violence and death. Unconditional love and violence (for whatever reason) are the extreme personalities of the same leader.
The other sister is reported by media as a collector of lot of wealth in form of gifts from party men. She may be using the wealth for welfare of poor but her actions appear to be actions full of the earthly desires. Many of us believe that Maya is illusion because its only the nature (Brahman/ universe) which is truth but we forget that it is Maya which causes the material world to be seen. The Maya in behanji understands that without the economic uplift-ment of the poor , the social uplift-ment is not possible. So, she also represents two extremes of personalities one of Maya and other of Mahamaya (who works for the poorest of poorest)
The third sister or didi is the one full of enlightened. On one hand Uma carries the best of philosophical thoughts, is a thought leader in her might and actually an enlightened soul (a true sanyasin) but on other she is full of anger, lack of patience and is notorious for her temperament. The split in her brain was once completely analyzed by the Times of India when she challenged her father (remember pitta putri and all) .
But the fact is that each person is a split personality and the three sisters are no exceptions. Every person is a combination of Black and White. The scholars claim that no person is black or white completely but everyone lives in shades of Grey. However I believe that every person is a dual personality , he acts sometimes from his enlightened self and sometimes from his dark self. A person never does a half harm or a half good. So, the best understanding is that a person either has a good conduct at some time and a bad conduct at other time.
When we look an average women in a house - sister, mother or wife, (like the world of Indian politics) she is full of all - Maya, Mamata and Uma. She is full of unconditional love for her child. But she is full of earthy desires as well. She would wish her child should get good marks, admission in good college, high salary, beautiful wife, promotion and more. Blinded by these illusions she will keep fasts, visit pandits, pray to God and consult astrologers. By doing all this she never realizes that by her Mamata she has made a child weak. Her earthly desires appear to have a precedence over the happiness of her child. Even though she does all this out of her mamta but she never realizes the harm she has done to her child.
And then there is one more aspect. In her quest for Maya and Mamata , the lady forgets the true happiness of her child. Lost in the external world she would like her son to become an engineer when he wants to be a painter, She would like him to prepare for IAS when the child wants to work for an NGO, she would force her child into matrimony when the child still wants to be single. Every mother blinded by her desires cannot look into the true happiness of her child. She always thinks that her definition of happiness is correct and whatever her son is talking is out of his immaturity. A mother always remain blinded by Maya and Mamta but unless that UMA (Enlightenment) comes to her she cannot understand the happiness of the child. It may also happen that she works with very good and noble intension, but instead of giving happiness to her child she is always blinded by the illusions. She initially brings up her child through her mamta and then through the lenses of her maya. But she never looks into the enlightenment. All I wanted to say is that it is high time that the three sisters should come above this motherly or earthly love and should take an informed decision for their children (citizens of their respective states).
But whatever may be the intension - good or bad. It's now not only a time to rage a war against the lie.. but also replace it with the truth.
I hope the message goes home.
Let us first understand the literal meanings of the three names. Mamata or motherhood is the love for a child. Maya is an illusion, a veiling over the truth. Uma means "luminous or serene". But when we look at the conduct of the three political sisters, there are facets of the opposite in all three.
In Mamata we see a woman who stops her car to apply band-aid to an injured person near the vijay chownk (5.6.09), an act of care, love which is nothing but motherhood. But we also see in the same person a leader whose protest can lead to violence and death. Unconditional love and violence (for whatever reason) are the extreme personalities of the same leader.
The other sister is reported by media as a collector of lot of wealth in form of gifts from party men. She may be using the wealth for welfare of poor but her actions appear to be actions full of the earthly desires. Many of us believe that Maya is illusion because its only the nature (Brahman/ universe) which is truth but we forget that it is Maya which causes the material world to be seen. The Maya in behanji understands that without the economic uplift-ment of the poor , the social uplift-ment is not possible. So, she also represents two extremes of personalities one of Maya and other of Mahamaya (who works for the poorest of poorest)
The third sister or didi is the one full of enlightened. On one hand Uma carries the best of philosophical thoughts, is a thought leader in her might and actually an enlightened soul (a true sanyasin) but on other she is full of anger, lack of patience and is notorious for her temperament. The split in her brain was once completely analyzed by the Times of India when she challenged her father (remember pitta putri and all) .
But the fact is that each person is a split personality and the three sisters are no exceptions. Every person is a combination of Black and White. The scholars claim that no person is black or white completely but everyone lives in shades of Grey. However I believe that every person is a dual personality , he acts sometimes from his enlightened self and sometimes from his dark self. A person never does a half harm or a half good. So, the best understanding is that a person either has a good conduct at some time and a bad conduct at other time.
When we look an average women in a house - sister, mother or wife, (like the world of Indian politics) she is full of all - Maya, Mamata and Uma. She is full of unconditional love for her child. But she is full of earthy desires as well. She would wish her child should get good marks, admission in good college, high salary, beautiful wife, promotion and more. Blinded by these illusions she will keep fasts, visit pandits, pray to God and consult astrologers. By doing all this she never realizes that by her Mamata she has made a child weak. Her earthly desires appear to have a precedence over the happiness of her child. Even though she does all this out of her mamta but she never realizes the harm she has done to her child.
And then there is one more aspect. In her quest for Maya and Mamata , the lady forgets the true happiness of her child. Lost in the external world she would like her son to become an engineer when he wants to be a painter, She would like him to prepare for IAS when the child wants to work for an NGO, she would force her child into matrimony when the child still wants to be single. Every mother blinded by her desires cannot look into the true happiness of her child. She always thinks that her definition of happiness is correct and whatever her son is talking is out of his immaturity. A mother always remain blinded by Maya and Mamta but unless that UMA (Enlightenment) comes to her she cannot understand the happiness of the child. It may also happen that she works with very good and noble intension, but instead of giving happiness to her child she is always blinded by the illusions. She initially brings up her child through her mamta and then through the lenses of her maya. But she never looks into the enlightenment. All I wanted to say is that it is high time that the three sisters should come above this motherly or earthly love and should take an informed decision for their children (citizens of their respective states).
But whatever may be the intension - good or bad. It's now not only a time to rage a war against the lie.. but also replace it with the truth.
I hope the message goes home.
Thursday, June 4, 2009
Be the Change you want to see in the world
Be the Change you want to see in the world
People at large believe that by the above quote Gandhiji meant that one has to change himself rather than change the world. But if that quote by Gandhiji meant so, the society, the nations, the world would have never seen evolved and changed. All thought leaders would have been busy changing themselves rather than changing the world around them. The way I understand is that Gandhiji wanted to say that rather than waiting and watching someone to come and change the world one must take the initiative and be the catalyst for that change. Gandhiji never said that always accept what the society offers you and do not aspire to change it. The society had always been twisting whatever the great leaders have taught and therefore in this case society perches that one has to change oneself and not lead the society for change. (What a clever way to distort opinions of champions of change). We all know that all the change in world happened with the power of One. It is also appropriate that life can either be accepted or changed. If it is not accepted, it must be changed. If it cannot be changed, then it must be accepted.
So, individuals may try to change himself but if one cannot change, the individual has to accept himself, the way he is. In a way If you can't change the world change yourself and if you can't change yourself, then you have to make an attempt to change the world.
It is said that the only law of universe is change but the only truth in the world is nature. So the world must realize that changing the nature is impossible and man cannot do it. The only thing man has created is society and social norms and a man has limited role to play in those norms only. A man can change these norms only but not the nature.
The natural phenomenon will never change but the society has to evolve and change. There has been social movements like the Brahmo Samaj, The Arya Samaj, The Kuka movement, The Dev Samaj, The Radha Sowami in India. These movements brought the change in understanding of Hinduism. They may not be acceptable to all till date but they are acceptable to some and the number of those some is always increasing.
There was evolution in society when the systems like dowry, widow re-marriage, child marriage, sati which all were supposed to be the foundations of the Hindu culture changed. The dynastic rulers have given way to elected leaders.
The changes were started by a few thought leaders, who could influence the law and latter lead to the change in society. But the first step toward such a change is awareness and the second step is acceptance, the third step is to make an opinion about the change and then lead the change. But if the individual feels that the society should accept him or his view point. Then that individual has to first accept that about himself. Then he has to come out strongly with the cause he is talking about. Because unless you believe in yourself others will not believe you.
Accepting the social norms and changing oneself according to the societal norms is no change in itself. We must realize that if one wants to lead a change or do something which is not within the social norms of the society, then the whole world will stand against that change. The society will put in all efforts in its quest to reform that person and convenience him that whatever he is suggesting is not social order but a deviation from it and that the person must change, this despite the fact that most societies have undergone radical changes.
Do we remember the fate of the person who brought the enlightenment that the earth is not flat ? The society looks from its own mcroscopic prospective and wants to influence an individual so that the change he is thinking about should remain as a status quo. But the society which never alters its opinion is like a standing water and breeds reptiles in minds of its constituents and those reptiles will eat away the small fishes of the pond. The individuals who could lead change despite and inspite of resistance are today remembered in form of Namdev, Kabir, Ravidas, Guru Nanak and so on... Changes in technology have lead to Green ,White and IT revolution and the changes in thought process will lead to further change.
As Indians we need to understand that the Indian society is the most tolerant society which is diverse in nature. It is not a closed society practices of repression of the minorities. It is a country which accepts change and encourages inclusive growth.
The society will always say "One person cannot change the world." but I believe that , "You never know.". It is the power of One that lead to all change. Nobody can go back and start a new beginning, but anyone can start today and make a new ending and let that ending today lead to new beginnings of future.
It is the society which has evolved out of nature and not vice versa. By looking at opinions of various thought leaders the human beings will never be able to conclude on what is natural or unnatural. To seek a true answer of the above question one has to look into the nature around, if something exists in plants, animals, birds then it is natural and otherwise if it creation of the human mind. It is human beings and the society which has to change because the laws of nature are fundamental and it is very difficult to change the nature.
People at large believe that by the above quote Gandhiji meant that one has to change himself rather than change the world. But if that quote by Gandhiji meant so, the society, the nations, the world would have never seen evolved and changed. All thought leaders would have been busy changing themselves rather than changing the world around them. The way I understand is that Gandhiji wanted to say that rather than waiting and watching someone to come and change the world one must take the initiative and be the catalyst for that change. Gandhiji never said that always accept what the society offers you and do not aspire to change it. The society had always been twisting whatever the great leaders have taught and therefore in this case society perches that one has to change oneself and not lead the society for change. (What a clever way to distort opinions of champions of change). We all know that all the change in world happened with the power of One. It is also appropriate that life can either be accepted or changed. If it is not accepted, it must be changed. If it cannot be changed, then it must be accepted.
So, individuals may try to change himself but if one cannot change, the individual has to accept himself, the way he is. In a way If you can't change the world change yourself and if you can't change yourself, then you have to make an attempt to change the world.
It is said that the only law of universe is change but the only truth in the world is nature. So the world must realize that changing the nature is impossible and man cannot do it. The only thing man has created is society and social norms and a man has limited role to play in those norms only. A man can change these norms only but not the nature.
The natural phenomenon will never change but the society has to evolve and change. There has been social movements like the Brahmo Samaj, The Arya Samaj, The Kuka movement, The Dev Samaj, The Radha Sowami in India. These movements brought the change in understanding of Hinduism. They may not be acceptable to all till date but they are acceptable to some and the number of those some is always increasing.
There was evolution in society when the systems like dowry, widow re-marriage, child marriage, sati which all were supposed to be the foundations of the Hindu culture changed. The dynastic rulers have given way to elected leaders.
The changes were started by a few thought leaders, who could influence the law and latter lead to the change in society. But the first step toward such a change is awareness and the second step is acceptance, the third step is to make an opinion about the change and then lead the change. But if the individual feels that the society should accept him or his view point. Then that individual has to first accept that about himself. Then he has to come out strongly with the cause he is talking about. Because unless you believe in yourself others will not believe you.
Accepting the social norms and changing oneself according to the societal norms is no change in itself. We must realize that if one wants to lead a change or do something which is not within the social norms of the society, then the whole world will stand against that change. The society will put in all efforts in its quest to reform that person and convenience him that whatever he is suggesting is not social order but a deviation from it and that the person must change, this despite the fact that most societies have undergone radical changes.
Do we remember the fate of the person who brought the enlightenment that the earth is not flat ? The society looks from its own mcroscopic prospective and wants to influence an individual so that the change he is thinking about should remain as a status quo. But the society which never alters its opinion is like a standing water and breeds reptiles in minds of its constituents and those reptiles will eat away the small fishes of the pond. The individuals who could lead change despite and inspite of resistance are today remembered in form of Namdev, Kabir, Ravidas, Guru Nanak and so on... Changes in technology have lead to Green ,White and IT revolution and the changes in thought process will lead to further change.
As Indians we need to understand that the Indian society is the most tolerant society which is diverse in nature. It is not a closed society practices of repression of the minorities. It is a country which accepts change and encourages inclusive growth.
The society will always say "One person cannot change the world." but I believe that , "You never know.". It is the power of One that lead to all change. Nobody can go back and start a new beginning, but anyone can start today and make a new ending and let that ending today lead to new beginnings of future.
It is the society which has evolved out of nature and not vice versa. By looking at opinions of various thought leaders the human beings will never be able to conclude on what is natural or unnatural. To seek a true answer of the above question one has to look into the nature around, if something exists in plants, animals, birds then it is natural and otherwise if it creation of the human mind. It is human beings and the society which has to change because the laws of nature are fundamental and it is very difficult to change the nature.
Monday, June 1, 2009
The only law of universe is Change and the only truth is Nature
The only law of universe is Change and the only truth is Nature
In past I had written about worshiping false Gods but I would also like to share with all the realization which I had gained over the period of time. I am sure that many of you may have referred to may religious texts and fare knowledgeable than me. But still I request you to once refer to Srimad Bhagwad Gita. Infect if one looks at the meaning of word Gita it is referred as “ a song sung by the Supreme for the soul when the soul was in a state of melancholy and undergoing the stage of dejection”. The religious leaders for the purpose of simplicity have described this message from Supreme to Soul as message from Krishna to Arjuna. But as a result the general people started worshiping the messenger rather than understanding the message. Gita with its just few lessons is the conclusion of all religions or rather the foundation of all the religions of the world. The book describes the key methods of reaching the God and when I say reaching the God, I mean to achieve the true purpose of life. The whole book which consist of eighteen parts ponders on coming close to nature by action, devotion or through intellect. The first six chapters have been classified as the Karma Yoga section as they mainly deal with achieving nature through actions, the next six chapters are attaining the true nature through devotion and therefore rightly referred as the Bhakti Yoga The final six chapters are regarded as the Jnana Yoga section as they are primarily concerned with the science of the individual consciousness and attaining the natural sense through the intellect.
1.The first chapter is about the condition of a human being who is in state of melancholy and undergoing the stage of dejection. The following chapters are in essence revolve around the self, the world and the purpose of life.
2.The second chapter in this books is called Sankhya. I do not understand the correct meaning of it but as I understand it offers a framework for all the levels of manifestation, from the least to highest. . Sankhya is taken from the world samyag akhyate, which actually explains the whole issues of life. Sankhya deals with prakriti (matter), purusha (consciousness), buddhi or mahat (intelligence), ahamkara (I-am-ness), three gunas (elements of stability, activity, and lightness), mind (manas), cognitive and active senses (indriyas), and the five subtle and gross elements (earth, water, fire, air, and space). I would like you to refer to the book to understand more about it.
3.The third chapter in book is always what I believe in and it is about Karma. The Karma yoga focuses on the adherence to duty (dharma) while remaining detached from the reward. It states that one can experience salvation (Moksha) or love (bhakti) of God by performing their duties in an unselfish manner for the pleasure of the Supreme, which is the welfare of the world. In other words a person will be succeeding in life if does his duty without worrying for the reward. Great people like Mahatama Gandhi did a self-less duty and that is why they are still remembered in the world. But we have to be careful that we must not get into the culture of photographs of such leaders but the principles they taught us (Munnabhai kind of sermon)
4.The chapter four is about Gyan Yoga, it is about understanding the true self. It is as practical and management focused concept like the concept of Johari window wherein one needs to understand what he knows about self and others know about him. Then there is a second level wherein there are things about an individual known to others but not to himself. The third level is about understanding the part which one individual knows about self and others don't know about him. In the whole process of expanding the various boxes of the Johari Window an individual in essence is closing the various black spots about himself. The way I understand Gita had been the best management book written so far. It may talk about a battlefield but if actually signifies that one has to fight the inner and external weakness. It actually means that true knowledge is about whoever fights the inner and outer enemies in this life. It says that by seeking shelter in Knowledge, the the doubt in the heart and the ignorance of mind will go off.
5.The next chapter on sanyasa is about overcoming the desire, fear and anger. The there elements which are a cause of misery in every person life. The message is loud and clear that the purpose of any religion is about true meaning of life. This chapter is to guide individuals that any tragedy may not be able to turn off his balance and any achievement may not do the same. It is about that an individual should be free from love, hate, fights. It says that someone who his above these feeling of love and hate actually finds his God or in my opinion understands how to live a life.
6.The chapter six is about self mastery. It is about atamsayam yoga It acknowledges the fact that any individual will look forward to his progress and not downfall. (uderet ataman atmanam na atmanam avasyadet) . It talks about the fact that every person is his own friend or foe. Any person who has understood the real purpose of life will be able to control his desires, fear and anger. But this is acknowledged that the heart is very dynamic, within seconds it can travel miles. It is acknowledged in this chapter that the heart is very fast but the only way to control it is practice. And if we co-relate it with today's understanding it is about sharpening the saw after every few hours of work. All I mean to say here is practice makes a man perfect and that is the key lesson in the chapter.
7.The chapter seven is about scientific knowledge (gyanvigyan yoga) . There is no other scripture in the world which talks about science. This chapter is more like the scientific theories of Sigmund Freud, who described Id, ego, and super-ego as the three parts of the "psychic apparatus". The Id, Ego and super-ego are are the three theoretical constructs in terms of whose activity and interaction mental life is described. The Id comprises the unorganized part of the personality structure that contains the basic drives. The Ego acts according to the reality principle; i.e. it seeks to please the id’s drive in realistic ways that will benefit in the long term rather than bringing grief. The ego is that part of the id which has been modified by the direct influence of the external world. The Super-ego aims for perfection. It comprises that organized part of the personality structure, mainly but not entirely unconscious, that includes the individual's ego ideals, spiritual goals, and the psychic agency (commonly called 'conscience') that criticizes and prohibits his or her drives, fantasies, feelings, and actions. The chapter seven in Gita is about the fact that the super ego is all in nature and it is by remaining close to the nature that one can achieve it. The chapter talks about that the fact that super ego is like the sweetener in water, it is like moon and sun in the sky, on earth it is the fragrance, in fire it is the heat. If we understand the chapter closely the Id, ego and super ego as referred by Sigmund are the tamoguna, rajoguna and satvaguna in the Gita. But the fact remains that if human beings have to decide what is natural and what is unnatural, they must refer to the nature. They must look around and find if the subject which is debated is present in animals, plants or any other living object. The societal concept of human beings is full of conditioning of human beings and may not be able to conclude appropriately.
8.The next chapter on AksharBrahma Yog essentially revolves around understanding the word AUM. In sanskrit it means pranava or "to sound out loudly" It is the most sacred syllable in all Indian religions - Hinduism, Sikhism, Jainism, and Buddhism. It signifies that God is one and Om is the symbol of the One-ness. The syllable is taken to consist of three phonemes, a, u and m, variously symbolizing the the Trimurti. In essence it is about the cosmic functions of creation, maintenance, and destruction which are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver, and Śiva the destroyer or transformer. Our daily existence reflects these three cosmic functions as birth, life and death and this is the essence of this chapter wherein an Akshar or a symbol or an alphabet (as you call it) of AUM is the center of the three cosmic worlds around which our life revolves. Realizing AUM is realizing these three forms of life.
9.In my opinion the ninth chapter on the scientific outlook is devoted to the various superstitions and religious myths as operating in society today. It is clearly mentioned that the world will move ahead by principles of nature and no so called God or Demon or their personified self exist. It mentions that no one can change the basic principles of nature. It mentions that the air which is the a by product of ether (CH3-CH2-O-CH2-CH3) will always move around the ether. Somewhere I feel that this concept of ether and air is referring to some chemical reaction or the process of photosynthesis.(hope some professional of organic chemistry clarifies) But the more I studied the more I realized that the world moves by the natural phenomenons and no God, Goddess, Astrologer or Demon can actually interfere with the laws of nature. It also refers to self destruction of universe and the birth of new universe probably after the Big Bang. In stanza 8.13 it is referred that the nature is the father of this universe, the mother, the support and the grand sire. It is biggest object of knowledge, the purifier and the syllable AUM. In essence the chapter conveys that understanding nature, is understanding God, is understanding the World and understanding self. Origin of any research, any medicine, any knowledge (referred as three vedas) is all but nature. It says that a living beings may take any path, worship any God, may have seen the best of worldly pleasures (Swarg) or the worst of it (Narak) are all part of this nature. They all are born out of this nature and will be lost in this nature. But the person who understands the natural phenomenons and stays close to the nature and enjoy life in the natural surroundings are the people who live a true life. For the true life is close to nature and not in these affairs of the world. The chapter says that people who prays to God / Goddess are doing because they get emotional support from them, those who are praying to their ancestors are getting support from them, people who are worshiping spirits are worshiping those dead men. In essence it because of this emotional insecurity people get attached to any body who provides them the emotional security. It also says that the people who are lovers of true nature do come with a leave, flower, fruit or water to that nature, and the God (nature) accepts it in that form. The true God (as someone may call it) does not look for money or any worldly thing. (Patram, Pushpam, Phalam, Toyam, ya me bhaktya praychyati)
10.The Chapter 10 of the Bhagavad Gita, titled Vibhuti Yoga, Krishna uses the term vibhuti to describe divine attributes such as magnificence, splendor, glory and prosperity. Even though the whole Gita describes Krishna as God but I am substituting the word “nature” for it and if you do that the whole concept of Gita or the world is explained to you. It mentions that origin of Universe is still a matter of research and no one truly knows how it originated. There are some scientist who feel that the universe existed all around, there was no beginning and there will be no end, and there is only a process of evolution. The chapter says that discernment, wisdom, freedom from delusion, patience, truth, self control and calmness, pleasure, fear, fearlessness, non-violence, even mindedness, contentment, penance, charity, fame and ill fame are the various states of beings which are a part of nature and these characteristics help further evolution of humans in the world of society. It states that it is the Nature that is Vishnu among the Adityas, Sun among the lights, Marichi of the maruts, Moon among the heavenly bodies, the Samaveda amongst the vedas, Indra among the gods, mind amongst all senses, consciousness amongst living beings, Shankara among the Rudras, Kuber among the yakshas and Rakshasas, Agni among the Vasus, Meru among the mountain peaks, Brihaspati among the family priests, skandha among the war lords,Ocean among the lakes, Bhrigu among the great Sages of the sounds, the single syllable Aum, Japa while in meditation, Himalaya among the unmovable things, Ashvatta (Pipal tree) among all the trees, Narada amongst the divine sages, Chitrarath amongst the gandharvas, Kapil amongst the seers, Ucchiashrava amongst the horses, Airawat amongst the elephants, king amongst the men, Thunderbolt (Vajra) among the weapons, Kamadhenu (the cow of plenty) among the cows, Vasuki among the Serpents, Ananta (Sheshanaga) among the nagas, varun amongst the of the creatures of water,Aryama amongst the departed soul, Yama amongst the adminstrators of law, Prahlada among the demons,time among those who keep calculations, Lion among the beasts, the son of Vinta (Garud) among the birds, Wind among the purifying agents, Rama among the warriors, alligator amongst the fishes, Ganges amongst rivers, science of the self (brahma-vidya) amongst the scientist, arguments of the arguers, first letter of the alphabets, Brihatsama among the hymns, Gyatri amongst the Mantras, Margashrisha among the months, Spring among the seasons, Gambling among the practitioners of deception, glamor among the glamorous , goodness amongst the good, Vasudeva among the Vishnus, Dhananajya among Pandavas, Vyasa among the sages, Ushra amongst the poets, policy amongst the policy makers, the silence among secret things, wisdom amongst the the wise. And if look at all these smilies mentioned in this chapter it conveys that origin of the best or worst of everything is nature. The nature is the force behind the dead and cause of (seed) of all creation. Fame, prosperity, speech, memory, intelligence, steadfastness, patience, all are the properties of nature. It is because of nature that the world goes around and no one can exist without this nature.
11.The chapter 11 may be about the vishwaroop darshan yog and revolving around the gratification of Lord Kirhna. But in my understanding it is giving a vision to the visionaries that the world is too big and they need to understand it as a whole to gain success. In my understanding this chapter is focused for people with a great vision (that is why only Arjuna and Bhishma could see the said Vishwaroop) who can see the different facets of nature and work for its welfare. All the objects, people etc referred as part of the Vishwaroop are for the understanding of the enlightened and Visionaries to understand different facets of the human life, the worldly creatures and to understand that the overall universe is much beyond what is visible with a normal eye.
12.The chapter 12 is termed as bhakti yoga but in essence it establishes the qualities of an ideal human who is most closest to the nature. Bhakti is always taken to mean "devotion", and commonly refers to focused or single-minded devotion to a form of God (Nature, according to my understanding). It sees all is the relationship with nature based on number of human relationships such as beloved-lover, friend-friend, parent-child, and master-servant. Some also feel that it is the relationship to God and disciple. The chapter describes the qualities of a true disciple (bhakt) which includes control over senses, always helping others. It says that individuals who are egoist have to go an extra mile and work hard to come close to nature. It says that if an individual puts his heart and soul in nature, he achieves the natural state (something which is beyond the ego created while living in world). It also mentions that in case an individual is unable to put his heart and soul, he just needs to practice natural things and by that he himself will come close to nature. It further says that even if you cannot practice natural things just stay close to nature and you will achieve it. It further says that due to the worldly compulsions even if one fails to come close to nature then one just needs to commit oneself to one's karma and forget the results. It is further said that an ideal human being is one who is indifferent in happiness and misery, who is helpful at one and all, who has no ego and who even sympathies with the evil. Such a person who is not bothered about profit or loss, who has complete control over his senses, someone whose heart and soul is close to nature is the IDEAL human being. This perfect human being is above friends and foes, does not feel happiness and sorrow. He is indifferent to summer or winters and is detached from the whole world. This ideal human does not indulges in backbiting, does not favor anyone, is fearless, he is the one who is a true devotee of the nature. Going beyond the chapter it is an established fact that Lord Krishna was a God of love and so the true nature is about loving all human beings whether Radha or Sudama.
13.The chapter thirteen describes the human body as a field and the individual who understands this concept is a great philosopher. The chapter says that the knowledge of this field and philosopher is the true knowledge. Anything against this knowledge has been referred as ignorance. According to the text several sages have sung the knowledge of the field (Ksetra) and of the Knower of Self (Ksetrajna) in different ways and probably that has lead to evolution of different sects, religious beliefs and so on. . The chapter describes the five great elements, the ego, the intelligence, the Primeval Matter, mind and the ten senses, it also talks about desire, aversion, joy, sorrow, the body, mutual attraction, conscious and rigidity. It mentions that nature cannot be called existent or non-existent or without beginning. The nature is Omnipotent, Neutral, Capable and Omniscient. That the Prakrti (nature) is mentioned as cause of everything and the Purush (the Individual Consciousness) is said to be the cause of joys and sorrows. Living in material nature, the individual conscious enjoys the modes born of Prakrti (nature). The text mentions that it is this material nature because of which a human being sees the world as good or bad; black or white. Without realizing that it is full of all shades of life. Some sects guide to reach the state of natural being through meditation, some through Yoga of naturalism, and others through actions. Some humans without the true understanding of Knowledge, Meditation and Action, begin to worship the God after hearing about Him from others. Any person who understands that all actions, are a natural phenomenon and knows that Self is not the doer, actually sees reality. He is the greatest philosopher.
14.The Chapter fourteen describes that primeval material is Brahma (molecule or atom ?) , the central concept of the whole nature. That the nature evolves from this seed (molecule/ atom) of life. The chapter describes out the evolution of world through this atom. The chapter mentions that Sattva (Goodness), rajas (Passion) and tamas (ignorance) are three modes born of nature (Prakriti). The sattva is achieved by the sincerity of a human being, where as affection, greed and desires lead to all kind of Passions. But it is the ignorance that leads to various delusions. It is these delusions that causes confusion/distress, laziness and sleep. In short goodness leads to happiness, passion gives attachment and ignorance leads to confusion. The fruit of the virtuous acts is said to be endowed with goodness (sattya) and is pure. The fruits of the mode of passion results in sadness and the fruit of the mode of ignorance results in ignorance. The people placed in the mode of goodness make progress and rise to the top. Those placed in the mode of passion stay in the middle. And those placed in the mode of ignorance have a downfall. But there are still some individuals who can be termed as perfect humans who even go beyond these three concepts. Such an individual does not hate illumination, attachment with worldly objects and delusion when they are present, and does not yearn for them when they are not present and is not wavering in his temperament. He is same in happiness and distress; he is stable in his self; he regards a chunk of earth, a stone and a piece of gold alike; he remains tantamount amongst pleasant and the unpleasant; he regards his praise and criticism as equivalent. He regards his honor and dishonor as equivalent; he is judicious in case of friend and enemy, and who has renounced all activities. Such a person actually gets submerged with the nature and reaches the true nature with which each human had been born.
15.The chapter fifteen reveals the virtues, the glories and transcendental characteristics of nature being omnipotent, omniscient and omnipresent. The chapter in brief touches to the fact that how a soul an reach to its natural self. It explains the purpose and value of knowing nature and the means by which the same can be realized.
16.The chapter sixteen describes the characteristics of natural and unnatural sense. It states that fearlessness, purity of mind, stability in knowledge and yoga, charity, self-control, religious sacrifice, non -violence, truthfulness, free from anger, renunciation, purity, aversion to faultfinding, compassion for all living entities, freedom from covetousness, gentleness, modesty, firmness are the qualities with which every human is born. However with the influence of society this virtues are lost somewhere. Due to these societal influences an individual learns the characteristics of hypocrisy, arrogance, pride, anger, severity and ignorance. This chapter describes the demon nature in further details, it states that demonic neither know what to do nor what not to do. They neither have any establish rule of conduct, virtue, intention of performance of duty and deference nor want to step back from immorality. Neither purity nor establish rule of conduct nor truth is found in them. The demons mention that the world is produced by the mutual cohabitation due only to lust and believe that sex/ pleasure is one of the key purpose of life. Bound in hundred loops of hopes, wholly occupied by lust and anger, they use illegal means to accumulate wealth for the satisfaction of their desires. Evey day such individuals step out to acquire something. Everyday they believe that they have killed one of their enemy. Perplexed by various anxieties, bound by the net of delusion and engrossed in the enjoyment of desires, these individuals can never attain the nature and are lost in the pleasures as created by society. One must realize that principles of society as created by humans are actually natural principles in the deformed form.
17.The chapter seventeen classifies the three divisions of faith, revealing that it is these different qualities of faith that character of living entities. These three types of faith determine one's consciousness in this world. The chapter describes about the fact that human beings evolve around the three forms of faith -- the sattvika (good), the rajasika (passionate) and the tamasika (ignorant). These characteristics are more about the societal concept of humans rather than the natural concept. It brings out the various characteristics of each form. It talks about the various aspects of these three natures. It also states that the Satvikka (Good) Men worship the demigods; Rajasika (Passionate) people worship the demons and the Tamasika (Ignorant) worship the ghosts and spirits. The chapter further describes the three types of favorite foods. The foods that enhance age, power, strength, health, happiness and cheerfulness, that are juicy, oily, nourishing and pleasing to the heart are the foods dearer to those in the mode of goodness. The foods that are too bitter, too sour, too salty, very hot, pungent, very dry and burning are the foods that are dearer to those in the mode of passion. These foods induce pain, grief and disease. Foods kept for a long time after preparing, very cold, flavorless, putrid, stale, food that is left off after eating (defiled by others), and is impure are the foods that are dearer to those in the mode of darkness. The chapter says that despite the natural sense the humans will worship of the Deity, God, Brahman (the knowledgeable), teacher and the wise, with purity, simplicity, celibacy, and non-violence. The chapter further describes the various aspects of penance, charity in the three forms It states that in case of charity the charity made to a deprived person at a right time and place is said to be sattvika (Mode of goodness). The charity that is made with an expectation of some return or with a desire for fruitful results, or in a grudging disposition, is said to be in rajasika (Mode of passion). Charity that is made without considering the place and the time, which is given to the unworthy persons without respect and courtesy is said to be in tamasika (Mode of ignorance) Finally it is mentioned that OM, tat and sat has been declared as the triple appellation of nature which is Truth, Consciousness and Bliss
18.The last chapter describes about things of practical life and the concept of Sanyas. It says that humans should not give up world for sacrifice, charity, austerity and penance but a wise person will do the same while being part of the world. The chapter warns that these activities should be done without the desires of the fruits of the actions and without attachment. The chapter conveys that the these days the renunciation of these prescribed duties is not proper. The renunciation of these duties through delusion is explained as the mode of ignorance. The renunciation of these duties out of fear is said as the fruits of passion. A person who performs the prescribed duty as it is ought to be done and renounces the desire and attachment to the fruit of actions, his renunciation is said to be in the mode of goodness. So the crux is that action should be without expectation. The chapter states that it is indeed impossible for an embodied being to abandon all activities. But he who renounces the fruits of action is called one who has truly renounced. Those who have not renounced the fruits of their actions, those people get three types of fruits —undesirable, desirable and mixed after their death. The chapter als describes about the three types of happiness. The one that is like poison in the beginning but is just like nectar in the end. And the happiness that emanates from the tranquility of mind is said to be sattvika (the mode of goodness). The happiness which is derived from the combination of the senses and the sense objects and which is like nectar in the beginning but harms like a poison in the end is said to be rajasak (the nature of passion). The happiness which deludes the human being even in the beginning and in the end and which arises from sleep, laziness and confusion (negligence) is said to be tamasika (mode of ignorance).But the fact remains that there is no being on earth who is freed of these the four classes of life. Peacefulness, self-restraint, austerity, purity, forgiveness, simplicity, knowledge, specialized knowledge and with belief in God are the duties born of the nature of Brahmans(the knowledgeable). Heroism, effulgence, courage, not fleeing from battle, generosity and leadership are the duties born of the nature of Kshatriyas (Warrior class). Agriculture, Farming, cow breeding and doing business world-wide are the duties born of the nature of the Vaishyas. The actions of providing service to others are the duties born of the nature of the Sudras. One must understand what is the better way of life, knowledge through a text (the Brahmin's class) or submit to a so called Guru (the Sudra's calss). The chapter clarifies that one should carry on performing his duty and never abandon it even though the duty is full of faults. It says that, all works are surrounded by faults as smoke surrounds the fire. But an individual with a pure intellect is the one who will understand. The chapter while addressing to the ego (Arjuna) that being filled with egoism, if you say that you shall not fight, then your resolve is false. Your nature will definitely push you to fight as you are warrior by nature and that is the most important truth of the practical life which is different than the ideal life as described in the past chapters. The text of Gita infect completely wipes of any delusion, born of ignorance.
Conclusions
In essence the text of Gita clarifies a lot to every human being. It clearly states in the initial chapters that a true life is not about waging a war with the world. It is about being close to nature. But in concluding chapters it also states that in practical life every person has a nature and Arjuna finally realizes that he being a Kshatriya (warrior by nature) has to fulfill his duties of leadership, courage , heroism and to fight the battle as part of his worldly duty.
My Experiences:
Finally the realization of human in form of Arjuna is also important. Because this realization has to come to one and all. Infect after re-referring to this most important text after probably nine years even my delusions have wiped out. It appears that after writing this article I also feel that I have regained my memory. I am free of doubts and I have stood after getting well. Finally forgetting the past, present and future I have realized that whatever happened to me, it happened for good. whatever is happening, is happening to me is also for good. whatever that will happen, it will be for good. Infect I have lost nothing for which I am crying and when the fact that when I was born I had nothing in hand. All that I got was from this world only and what if I have lost it all. But overall I had been an absolute gainer. Even today anything I have is derived from the nature and whatever contributions I have made were given to the nature. All my efforts of the past were in essence my actions without looking forward to any reward. Then why this feeling today that I have not got what I deserved. Whatever limited I have today belonged to someone in past (may be my father, mother, sisters or someone else) and tomorrow it will go to someone else (even if it is my wife and children). After referring to this text again after nine years I can understand that the only law in the universe is the law of change and the only truth is nature.
( This article is dedicated to an author and preacher who in order that a disciple may understand the true meaning of life even decided to lie on a death pyre. )
References:
1.Bhagwad Gita by Hitashi Press
2.http://www.Gitasaar.com/
In past I had written about worshiping false Gods but I would also like to share with all the realization which I had gained over the period of time. I am sure that many of you may have referred to may religious texts and fare knowledgeable than me. But still I request you to once refer to Srimad Bhagwad Gita. Infect if one looks at the meaning of word Gita it is referred as “ a song sung by the Supreme for the soul when the soul was in a state of melancholy and undergoing the stage of dejection”. The religious leaders for the purpose of simplicity have described this message from Supreme to Soul as message from Krishna to Arjuna. But as a result the general people started worshiping the messenger rather than understanding the message. Gita with its just few lessons is the conclusion of all religions or rather the foundation of all the religions of the world. The book describes the key methods of reaching the God and when I say reaching the God, I mean to achieve the true purpose of life. The whole book which consist of eighteen parts ponders on coming close to nature by action, devotion or through intellect. The first six chapters have been classified as the Karma Yoga section as they mainly deal with achieving nature through actions, the next six chapters are attaining the true nature through devotion and therefore rightly referred as the Bhakti Yoga The final six chapters are regarded as the Jnana Yoga section as they are primarily concerned with the science of the individual consciousness and attaining the natural sense through the intellect.
1.The first chapter is about the condition of a human being who is in state of melancholy and undergoing the stage of dejection. The following chapters are in essence revolve around the self, the world and the purpose of life.
2.The second chapter in this books is called Sankhya. I do not understand the correct meaning of it but as I understand it offers a framework for all the levels of manifestation, from the least to highest. . Sankhya is taken from the world samyag akhyate, which actually explains the whole issues of life. Sankhya deals with prakriti (matter), purusha (consciousness), buddhi or mahat (intelligence), ahamkara (I-am-ness), three gunas (elements of stability, activity, and lightness), mind (manas), cognitive and active senses (indriyas), and the five subtle and gross elements (earth, water, fire, air, and space). I would like you to refer to the book to understand more about it.
3.The third chapter in book is always what I believe in and it is about Karma. The Karma yoga focuses on the adherence to duty (dharma) while remaining detached from the reward. It states that one can experience salvation (Moksha) or love (bhakti) of God by performing their duties in an unselfish manner for the pleasure of the Supreme, which is the welfare of the world. In other words a person will be succeeding in life if does his duty without worrying for the reward. Great people like Mahatama Gandhi did a self-less duty and that is why they are still remembered in the world. But we have to be careful that we must not get into the culture of photographs of such leaders but the principles they taught us (Munnabhai kind of sermon)
4.The chapter four is about Gyan Yoga, it is about understanding the true self. It is as practical and management focused concept like the concept of Johari window wherein one needs to understand what he knows about self and others know about him. Then there is a second level wherein there are things about an individual known to others but not to himself. The third level is about understanding the part which one individual knows about self and others don't know about him. In the whole process of expanding the various boxes of the Johari Window an individual in essence is closing the various black spots about himself. The way I understand Gita had been the best management book written so far. It may talk about a battlefield but if actually signifies that one has to fight the inner and external weakness. It actually means that true knowledge is about whoever fights the inner and outer enemies in this life. It says that by seeking shelter in Knowledge, the the doubt in the heart and the ignorance of mind will go off.
5.The next chapter on sanyasa is about overcoming the desire, fear and anger. The there elements which are a cause of misery in every person life. The message is loud and clear that the purpose of any religion is about true meaning of life. This chapter is to guide individuals that any tragedy may not be able to turn off his balance and any achievement may not do the same. It is about that an individual should be free from love, hate, fights. It says that someone who his above these feeling of love and hate actually finds his God or in my opinion understands how to live a life.
6.The chapter six is about self mastery. It is about atamsayam yoga It acknowledges the fact that any individual will look forward to his progress and not downfall. (uderet ataman atmanam na atmanam avasyadet) . It talks about the fact that every person is his own friend or foe. Any person who has understood the real purpose of life will be able to control his desires, fear and anger. But this is acknowledged that the heart is very dynamic, within seconds it can travel miles. It is acknowledged in this chapter that the heart is very fast but the only way to control it is practice. And if we co-relate it with today's understanding it is about sharpening the saw after every few hours of work. All I mean to say here is practice makes a man perfect and that is the key lesson in the chapter.
7.The chapter seven is about scientific knowledge (gyanvigyan yoga) . There is no other scripture in the world which talks about science. This chapter is more like the scientific theories of Sigmund Freud, who described Id, ego, and super-ego as the three parts of the "psychic apparatus". The Id, Ego and super-ego are are the three theoretical constructs in terms of whose activity and interaction mental life is described. The Id comprises the unorganized part of the personality structure that contains the basic drives. The Ego acts according to the reality principle; i.e. it seeks to please the id’s drive in realistic ways that will benefit in the long term rather than bringing grief. The ego is that part of the id which has been modified by the direct influence of the external world. The Super-ego aims for perfection. It comprises that organized part of the personality structure, mainly but not entirely unconscious, that includes the individual's ego ideals, spiritual goals, and the psychic agency (commonly called 'conscience') that criticizes and prohibits his or her drives, fantasies, feelings, and actions. The chapter seven in Gita is about the fact that the super ego is all in nature and it is by remaining close to the nature that one can achieve it. The chapter talks about that the fact that super ego is like the sweetener in water, it is like moon and sun in the sky, on earth it is the fragrance, in fire it is the heat. If we understand the chapter closely the Id, ego and super ego as referred by Sigmund are the tamoguna, rajoguna and satvaguna in the Gita. But the fact remains that if human beings have to decide what is natural and what is unnatural, they must refer to the nature. They must look around and find if the subject which is debated is present in animals, plants or any other living object. The societal concept of human beings is full of conditioning of human beings and may not be able to conclude appropriately.
8.The next chapter on AksharBrahma Yog essentially revolves around understanding the word AUM. In sanskrit it means pranava or "to sound out loudly" It is the most sacred syllable in all Indian religions - Hinduism, Sikhism, Jainism, and Buddhism. It signifies that God is one and Om is the symbol of the One-ness. The syllable is taken to consist of three phonemes, a, u and m, variously symbolizing the the Trimurti. In essence it is about the cosmic functions of creation, maintenance, and destruction which are personified by the forms of Brahmā the creator, Vishnu the maintainer or preserver, and Śiva the destroyer or transformer. Our daily existence reflects these three cosmic functions as birth, life and death and this is the essence of this chapter wherein an Akshar or a symbol or an alphabet (as you call it) of AUM is the center of the three cosmic worlds around which our life revolves. Realizing AUM is realizing these three forms of life.
9.In my opinion the ninth chapter on the scientific outlook is devoted to the various superstitions and religious myths as operating in society today. It is clearly mentioned that the world will move ahead by principles of nature and no so called God or Demon or their personified self exist. It mentions that no one can change the basic principles of nature. It mentions that the air which is the a by product of ether (CH3-CH2-O-CH2-CH3) will always move around the ether. Somewhere I feel that this concept of ether and air is referring to some chemical reaction or the process of photosynthesis.(hope some professional of organic chemistry clarifies) But the more I studied the more I realized that the world moves by the natural phenomenons and no God, Goddess, Astrologer or Demon can actually interfere with the laws of nature. It also refers to self destruction of universe and the birth of new universe probably after the Big Bang. In stanza 8.13 it is referred that the nature is the father of this universe, the mother, the support and the grand sire. It is biggest object of knowledge, the purifier and the syllable AUM. In essence the chapter conveys that understanding nature, is understanding God, is understanding the World and understanding self. Origin of any research, any medicine, any knowledge (referred as three vedas) is all but nature. It says that a living beings may take any path, worship any God, may have seen the best of worldly pleasures (Swarg) or the worst of it (Narak) are all part of this nature. They all are born out of this nature and will be lost in this nature. But the person who understands the natural phenomenons and stays close to the nature and enjoy life in the natural surroundings are the people who live a true life. For the true life is close to nature and not in these affairs of the world. The chapter says that people who prays to God / Goddess are doing because they get emotional support from them, those who are praying to their ancestors are getting support from them, people who are worshiping spirits are worshiping those dead men. In essence it because of this emotional insecurity people get attached to any body who provides them the emotional security. It also says that the people who are lovers of true nature do come with a leave, flower, fruit or water to that nature, and the God (nature) accepts it in that form. The true God (as someone may call it) does not look for money or any worldly thing. (Patram, Pushpam, Phalam, Toyam, ya me bhaktya praychyati)
10.The Chapter 10 of the Bhagavad Gita, titled Vibhuti Yoga, Krishna uses the term vibhuti to describe divine attributes such as magnificence, splendor, glory and prosperity. Even though the whole Gita describes Krishna as God but I am substituting the word “nature” for it and if you do that the whole concept of Gita or the world is explained to you. It mentions that origin of Universe is still a matter of research and no one truly knows how it originated. There are some scientist who feel that the universe existed all around, there was no beginning and there will be no end, and there is only a process of evolution. The chapter says that discernment, wisdom, freedom from delusion, patience, truth, self control and calmness, pleasure, fear, fearlessness, non-violence, even mindedness, contentment, penance, charity, fame and ill fame are the various states of beings which are a part of nature and these characteristics help further evolution of humans in the world of society. It states that it is the Nature that is Vishnu among the Adityas, Sun among the lights, Marichi of the maruts, Moon among the heavenly bodies, the Samaveda amongst the vedas, Indra among the gods, mind amongst all senses, consciousness amongst living beings, Shankara among the Rudras, Kuber among the yakshas and Rakshasas, Agni among the Vasus, Meru among the mountain peaks, Brihaspati among the family priests, skandha among the war lords,Ocean among the lakes, Bhrigu among the great Sages of the sounds, the single syllable Aum, Japa while in meditation, Himalaya among the unmovable things, Ashvatta (Pipal tree) among all the trees, Narada amongst the divine sages, Chitrarath amongst the gandharvas, Kapil amongst the seers, Ucchiashrava amongst the horses, Airawat amongst the elephants, king amongst the men, Thunderbolt (Vajra) among the weapons, Kamadhenu (the cow of plenty) among the cows, Vasuki among the Serpents, Ananta (Sheshanaga) among the nagas, varun amongst the of the creatures of water,Aryama amongst the departed soul, Yama amongst the adminstrators of law, Prahlada among the demons,time among those who keep calculations, Lion among the beasts, the son of Vinta (Garud) among the birds, Wind among the purifying agents, Rama among the warriors, alligator amongst the fishes, Ganges amongst rivers, science of the self (brahma-vidya) amongst the scientist, arguments of the arguers, first letter of the alphabets, Brihatsama among the hymns, Gyatri amongst the Mantras, Margashrisha among the months, Spring among the seasons, Gambling among the practitioners of deception, glamor among the glamorous , goodness amongst the good, Vasudeva among the Vishnus, Dhananajya among Pandavas, Vyasa among the sages, Ushra amongst the poets, policy amongst the policy makers, the silence among secret things, wisdom amongst the the wise. And if look at all these smilies mentioned in this chapter it conveys that origin of the best or worst of everything is nature. The nature is the force behind the dead and cause of (seed) of all creation. Fame, prosperity, speech, memory, intelligence, steadfastness, patience, all are the properties of nature. It is because of nature that the world goes around and no one can exist without this nature.
11.The chapter 11 may be about the vishwaroop darshan yog and revolving around the gratification of Lord Kirhna. But in my understanding it is giving a vision to the visionaries that the world is too big and they need to understand it as a whole to gain success. In my understanding this chapter is focused for people with a great vision (that is why only Arjuna and Bhishma could see the said Vishwaroop) who can see the different facets of nature and work for its welfare. All the objects, people etc referred as part of the Vishwaroop are for the understanding of the enlightened and Visionaries to understand different facets of the human life, the worldly creatures and to understand that the overall universe is much beyond what is visible with a normal eye.
12.The chapter 12 is termed as bhakti yoga but in essence it establishes the qualities of an ideal human who is most closest to the nature. Bhakti is always taken to mean "devotion", and commonly refers to focused or single-minded devotion to a form of God (Nature, according to my understanding). It sees all is the relationship with nature based on number of human relationships such as beloved-lover, friend-friend, parent-child, and master-servant. Some also feel that it is the relationship to God and disciple. The chapter describes the qualities of a true disciple (bhakt) which includes control over senses, always helping others. It says that individuals who are egoist have to go an extra mile and work hard to come close to nature. It says that if an individual puts his heart and soul in nature, he achieves the natural state (something which is beyond the ego created while living in world). It also mentions that in case an individual is unable to put his heart and soul, he just needs to practice natural things and by that he himself will come close to nature. It further says that even if you cannot practice natural things just stay close to nature and you will achieve it. It further says that due to the worldly compulsions even if one fails to come close to nature then one just needs to commit oneself to one's karma and forget the results. It is further said that an ideal human being is one who is indifferent in happiness and misery, who is helpful at one and all, who has no ego and who even sympathies with the evil. Such a person who is not bothered about profit or loss, who has complete control over his senses, someone whose heart and soul is close to nature is the IDEAL human being. This perfect human being is above friends and foes, does not feel happiness and sorrow. He is indifferent to summer or winters and is detached from the whole world. This ideal human does not indulges in backbiting, does not favor anyone, is fearless, he is the one who is a true devotee of the nature. Going beyond the chapter it is an established fact that Lord Krishna was a God of love and so the true nature is about loving all human beings whether Radha or Sudama.
13.The chapter thirteen describes the human body as a field and the individual who understands this concept is a great philosopher. The chapter says that the knowledge of this field and philosopher is the true knowledge. Anything against this knowledge has been referred as ignorance. According to the text several sages have sung the knowledge of the field (Ksetra) and of the Knower of Self (Ksetrajna) in different ways and probably that has lead to evolution of different sects, religious beliefs and so on. . The chapter describes the five great elements, the ego, the intelligence, the Primeval Matter, mind and the ten senses, it also talks about desire, aversion, joy, sorrow, the body, mutual attraction, conscious and rigidity. It mentions that nature cannot be called existent or non-existent or without beginning. The nature is Omnipotent, Neutral, Capable and Omniscient. That the Prakrti (nature) is mentioned as cause of everything and the Purush (the Individual Consciousness) is said to be the cause of joys and sorrows. Living in material nature, the individual conscious enjoys the modes born of Prakrti (nature). The text mentions that it is this material nature because of which a human being sees the world as good or bad; black or white. Without realizing that it is full of all shades of life. Some sects guide to reach the state of natural being through meditation, some through Yoga of naturalism, and others through actions. Some humans without the true understanding of Knowledge, Meditation and Action, begin to worship the God after hearing about Him from others. Any person who understands that all actions, are a natural phenomenon and knows that Self is not the doer, actually sees reality. He is the greatest philosopher.
14.The Chapter fourteen describes that primeval material is Brahma (molecule or atom ?) , the central concept of the whole nature. That the nature evolves from this seed (molecule/ atom) of life. The chapter describes out the evolution of world through this atom. The chapter mentions that Sattva (Goodness), rajas (Passion) and tamas (ignorance) are three modes born of nature (Prakriti). The sattva is achieved by the sincerity of a human being, where as affection, greed and desires lead to all kind of Passions. But it is the ignorance that leads to various delusions. It is these delusions that causes confusion/distress, laziness and sleep. In short goodness leads to happiness, passion gives attachment and ignorance leads to confusion. The fruit of the virtuous acts is said to be endowed with goodness (sattya) and is pure. The fruits of the mode of passion results in sadness and the fruit of the mode of ignorance results in ignorance. The people placed in the mode of goodness make progress and rise to the top. Those placed in the mode of passion stay in the middle. And those placed in the mode of ignorance have a downfall. But there are still some individuals who can be termed as perfect humans who even go beyond these three concepts. Such an individual does not hate illumination, attachment with worldly objects and delusion when they are present, and does not yearn for them when they are not present and is not wavering in his temperament. He is same in happiness and distress; he is stable in his self; he regards a chunk of earth, a stone and a piece of gold alike; he remains tantamount amongst pleasant and the unpleasant; he regards his praise and criticism as equivalent. He regards his honor and dishonor as equivalent; he is judicious in case of friend and enemy, and who has renounced all activities. Such a person actually gets submerged with the nature and reaches the true nature with which each human had been born.
15.The chapter fifteen reveals the virtues, the glories and transcendental characteristics of nature being omnipotent, omniscient and omnipresent. The chapter in brief touches to the fact that how a soul an reach to its natural self. It explains the purpose and value of knowing nature and the means by which the same can be realized.
16.The chapter sixteen describes the characteristics of natural and unnatural sense. It states that fearlessness, purity of mind, stability in knowledge and yoga, charity, self-control, religious sacrifice, non -violence, truthfulness, free from anger, renunciation, purity, aversion to faultfinding, compassion for all living entities, freedom from covetousness, gentleness, modesty, firmness are the qualities with which every human is born. However with the influence of society this virtues are lost somewhere. Due to these societal influences an individual learns the characteristics of hypocrisy, arrogance, pride, anger, severity and ignorance. This chapter describes the demon nature in further details, it states that demonic neither know what to do nor what not to do. They neither have any establish rule of conduct, virtue, intention of performance of duty and deference nor want to step back from immorality. Neither purity nor establish rule of conduct nor truth is found in them. The demons mention that the world is produced by the mutual cohabitation due only to lust and believe that sex/ pleasure is one of the key purpose of life. Bound in hundred loops of hopes, wholly occupied by lust and anger, they use illegal means to accumulate wealth for the satisfaction of their desires. Evey day such individuals step out to acquire something. Everyday they believe that they have killed one of their enemy. Perplexed by various anxieties, bound by the net of delusion and engrossed in the enjoyment of desires, these individuals can never attain the nature and are lost in the pleasures as created by society. One must realize that principles of society as created by humans are actually natural principles in the deformed form.
17.The chapter seventeen classifies the three divisions of faith, revealing that it is these different qualities of faith that character of living entities. These three types of faith determine one's consciousness in this world. The chapter describes about the fact that human beings evolve around the three forms of faith -- the sattvika (good), the rajasika (passionate) and the tamasika (ignorant). These characteristics are more about the societal concept of humans rather than the natural concept. It brings out the various characteristics of each form. It talks about the various aspects of these three natures. It also states that the Satvikka (Good) Men worship the demigods; Rajasika (Passionate) people worship the demons and the Tamasika (Ignorant) worship the ghosts and spirits. The chapter further describes the three types of favorite foods. The foods that enhance age, power, strength, health, happiness and cheerfulness, that are juicy, oily, nourishing and pleasing to the heart are the foods dearer to those in the mode of goodness. The foods that are too bitter, too sour, too salty, very hot, pungent, very dry and burning are the foods that are dearer to those in the mode of passion. These foods induce pain, grief and disease. Foods kept for a long time after preparing, very cold, flavorless, putrid, stale, food that is left off after eating (defiled by others), and is impure are the foods that are dearer to those in the mode of darkness. The chapter says that despite the natural sense the humans will worship of the Deity, God, Brahman (the knowledgeable), teacher and the wise, with purity, simplicity, celibacy, and non-violence. The chapter further describes the various aspects of penance, charity in the three forms It states that in case of charity the charity made to a deprived person at a right time and place is said to be sattvika (Mode of goodness). The charity that is made with an expectation of some return or with a desire for fruitful results, or in a grudging disposition, is said to be in rajasika (Mode of passion). Charity that is made without considering the place and the time, which is given to the unworthy persons without respect and courtesy is said to be in tamasika (Mode of ignorance) Finally it is mentioned that OM, tat and sat has been declared as the triple appellation of nature which is Truth, Consciousness and Bliss
18.The last chapter describes about things of practical life and the concept of Sanyas. It says that humans should not give up world for sacrifice, charity, austerity and penance but a wise person will do the same while being part of the world. The chapter warns that these activities should be done without the desires of the fruits of the actions and without attachment. The chapter conveys that the these days the renunciation of these prescribed duties is not proper. The renunciation of these duties through delusion is explained as the mode of ignorance. The renunciation of these duties out of fear is said as the fruits of passion. A person who performs the prescribed duty as it is ought to be done and renounces the desire and attachment to the fruit of actions, his renunciation is said to be in the mode of goodness. So the crux is that action should be without expectation. The chapter states that it is indeed impossible for an embodied being to abandon all activities. But he who renounces the fruits of action is called one who has truly renounced. Those who have not renounced the fruits of their actions, those people get three types of fruits —undesirable, desirable and mixed after their death. The chapter als describes about the three types of happiness. The one that is like poison in the beginning but is just like nectar in the end. And the happiness that emanates from the tranquility of mind is said to be sattvika (the mode of goodness). The happiness which is derived from the combination of the senses and the sense objects and which is like nectar in the beginning but harms like a poison in the end is said to be rajasak (the nature of passion). The happiness which deludes the human being even in the beginning and in the end and which arises from sleep, laziness and confusion (negligence) is said to be tamasika (mode of ignorance).But the fact remains that there is no being on earth who is freed of these the four classes of life. Peacefulness, self-restraint, austerity, purity, forgiveness, simplicity, knowledge, specialized knowledge and with belief in God are the duties born of the nature of Brahmans(the knowledgeable). Heroism, effulgence, courage, not fleeing from battle, generosity and leadership are the duties born of the nature of Kshatriyas (Warrior class). Agriculture, Farming, cow breeding and doing business world-wide are the duties born of the nature of the Vaishyas. The actions of providing service to others are the duties born of the nature of the Sudras. One must understand what is the better way of life, knowledge through a text (the Brahmin's class) or submit to a so called Guru (the Sudra's calss). The chapter clarifies that one should carry on performing his duty and never abandon it even though the duty is full of faults. It says that, all works are surrounded by faults as smoke surrounds the fire. But an individual with a pure intellect is the one who will understand. The chapter while addressing to the ego (Arjuna) that being filled with egoism, if you say that you shall not fight, then your resolve is false. Your nature will definitely push you to fight as you are warrior by nature and that is the most important truth of the practical life which is different than the ideal life as described in the past chapters. The text of Gita infect completely wipes of any delusion, born of ignorance.
Conclusions
In essence the text of Gita clarifies a lot to every human being. It clearly states in the initial chapters that a true life is not about waging a war with the world. It is about being close to nature. But in concluding chapters it also states that in practical life every person has a nature and Arjuna finally realizes that he being a Kshatriya (warrior by nature) has to fulfill his duties of leadership, courage , heroism and to fight the battle as part of his worldly duty.
My Experiences:
Finally the realization of human in form of Arjuna is also important. Because this realization has to come to one and all. Infect after re-referring to this most important text after probably nine years even my delusions have wiped out. It appears that after writing this article I also feel that I have regained my memory. I am free of doubts and I have stood after getting well. Finally forgetting the past, present and future I have realized that whatever happened to me, it happened for good. whatever is happening, is happening to me is also for good. whatever that will happen, it will be for good. Infect I have lost nothing for which I am crying and when the fact that when I was born I had nothing in hand. All that I got was from this world only and what if I have lost it all. But overall I had been an absolute gainer. Even today anything I have is derived from the nature and whatever contributions I have made were given to the nature. All my efforts of the past were in essence my actions without looking forward to any reward. Then why this feeling today that I have not got what I deserved. Whatever limited I have today belonged to someone in past (may be my father, mother, sisters or someone else) and tomorrow it will go to someone else (even if it is my wife and children). After referring to this text again after nine years I can understand that the only law in the universe is the law of change and the only truth is nature.
( This article is dedicated to an author and preacher who in order that a disciple may understand the true meaning of life even decided to lie on a death pyre. )
References:
1.Bhagwad Gita by Hitashi Press
2.http://www.Gitasaar.com/
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