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/