| 128 | Gita for Professionals There were two friends, Chetan and Vijay. They knew each other for years and had some good times together. One day Vijay picked up an argument with Chetan about a very petty matter and Chetan stopped talking with him. Vijay felt that this exchange of words was a temporary issue and forgot about it and tried to be normal with Chetan. However Chetan was deeply offended because he thought the matter was not petty and important to him. He thereafter severed all ties with Vijay. He continuously thought about this in his mind. Some months went by and soon came the festive time of Diwali. On Diwali day he found a big gift packet of sweets and a note stating ‘let us forget the past’ in big bold letters from Vijay. Chetan, who was missing Vijay, was delighted with Vijay’s gesture, because by now he too had given the matter considerable thought and had come to realize that the argument related to a very petty matter. He had also been feeling that perhaps his own point of view may have been wrong. Now that Vijay had offered the olive branch, all the misgivings in his mind were removed and he could clearly see that the matter was not worth fighting for, and neither side was really at fault and precious days of friendship had been lost for no reason at all. He went and hugged Vijay. The truth and reality of friendship, pettiness of the material world was now visible clearly to Chetan. Why? Firstly, when he was able to think peacefully, his mind was cleared of anger and hatred, the biggest impurities which cloud one’s judgment. Secondly, when he had been able to think calmly in solitude, there were no distractions of the mind at that time and the mind had become still and composed. Compare it to a flame of a candle in a storm and a flame of a candle under a glass lamp. The flame in a glass lamp being protected from breeze provides steady and bright light as against a flickering light of a candle in a storm. It may even blow out if the storm is too strong. In the same way when the mind meditates, or thinks calmly, clarity of thought increases and eventually it breaks open the covering of ignorance which covers it. The truth which never changes, then reveals itself bright and clear. Chetan was able to see the clarity of the situation better and he could even find traces of his own mistakes. The mind grows more and more calm with solitude and meditation and is able to show thoughts clearly and a person is able to remain calm and well equipped to face any situation with aplomb and ease. True wisdom is already with us, but it reveals itself only when the mind has equipoise and balance (sthitapragyna)and was, as stated in the Gita. The importance of this story is that it illustrates the central message of the Gita. Many of us are like Chetan who allow our minds to get carried away in different situations. We therefore behave impulsively and in an incorrect manner. We need to realize that God has created ups and downs in life for us to become stronger and enjoy challenges in life. If life were simple straightforward and uneventful, it would not have been enjoyable. God provides us some good times so that we can enjoy, and some bad times so that we can rise up to the challenge. Allowing our emotions to get the better of us mean actually that we have defeated ourselves. Consider a batsman on the cricket pitch. A good easy delivery may be easy to hit to the boundary while a googly will be difficult to even defend. Any kind of delivery can come to a batsman at any time. Does it mean that when a difficult googly is bowled, a batsman can get upset angry and hate the bowler? No. In the same way consider life as a cricket pitch where we are the batsmen and God is a bowler. God bowls deliveries which may be easy or difficult to address and we must address all situations with the same composed mind and steady wisdom. The Bhagwad Gita Chapter 2 verses 51-56 of which verses 55 and 56 are reproduced below.
| 129 | Chapter 8 – Important concepts and references from the Bhagavad Gita He´peneefle ³eoe keÀeceevmeJee&vHeeLe& ceveesieleeved ~ Deelcev³esJeelcevee leg<ìë eqmLeleHe´%emleoes®³eles ~~55~~ Þeer YeieJeeve GJee®e Sri Bhagavan Said w Sri Bhagavan (Krsna) said : O Partha (Arjuna), when one throuoghly casts off all desires of the mind, and when the spirit is content in itself, then he is considered to be of steady wisdom. ogëKes<JevegefÜivecevee megKes<eg efJeielemHe=në ~ JeerlejeieYe³eke´ÀesOeë eqmLeleOeerceg&efveª®³eles ~~56~~ w The sage, whose mind remains unperturbed amid sorrows, whose thirst for pleasures has altogether disappeared, and who is free from passion, fear and anger, is said to be of steady wisdom 2. Gudakesh: one who has conquered sleep It is said that Gandhiji was a person who had mastered his sleep. He could work long hours each day, sometimes sleeping only for three or four hours in a day. He would have so many letters to read and reply to, that he would work late into the night dictating and reading his mail. Once when he was dictating some reply to one of his helpers, he fell asleep. The person who was taking down his dictation, observed this and did not disturb Gandhiji. However after a little while, when Gandhiji got up, he amazingly continued his dictation exactly from where he had stopped as if he had been awake all the time and had merely closed his eyes. This short sleep for Gandhiji was just enough to rest his tired eyes but it did not affect his brain nor the continuity of the work that he was doing. Lord Krishna in the Bhagvad Gita addresses Arjuna through various names such as Pandava, Parth, Mahabaho, Kunti Putra where each name had some significance and meaning. One of these names used by Krishna to address Arjuna is that of ‘Gudakesh’ in Chapter 10, verse 20; which means one who has mastered or conquered sleep. Such a person sleeps only to the extent the body requires it and does not allow it to bring in laziness. Gudakesh should not be understood as one who sleeps less, but one who is able to sleep enough for inner peace and well being but not for laziness and such a person does not let sleep affect his life and his work. Gandhiji was thus a ‘Gudakesh’, a person who slept for inner peace when needed, but did not allow sleep to interfere with his work. He had genuinely conquered his sleep. A Gudakesh person can enjoy his sleep but can get up effortlessly when needed without wanting to sleep more even if he is woken up from a sound sleep. Conversely he can go to sleep when he has to even if he is not feeling sleepy but the situation demands it. For example a pilot who has to fly for long hours, must take proper rest before he commands an aircraft. Therefore a pilot must sleep for a few hours before he takes off even if he is not feeling sleepy. A Gudakesh can do this easily. Symbolically in the Gita, Gudakesh has a much deeper meaning. Gudakesh can mean a person who has developed an ‘on-off switch’ in his whereby a person can put it to sleep or wake up by using an on-off switch on depending upon the situation. Consider the following situations. 1. Suppose someone is angry with you and shouting at you. Many of us would react and retaliate or get angry ourselves and shout back. But, a person who is a
| 130 | Gita for Professionals ‘Gudakesh’ can just temporarily ‘switch off his mind’ or mentally go to sleep so as to remain unaffected by the anger and abuses. 2. Someone who showers false praise on you for some hidden purpose. Many of us would get carried away or elated and perhaps fall into that trap. However a Gudakesh lets the false praise just fall on deaf ears and ignore them. This is because his mind is switched off. Even if someone showers genuine praise on him his mind does not allow thoughts or ego and pride to enter it and remains closed to them. In our lives we should try develop Gudakesh -like qualities for greater mental peace and internal happiness. This can be possible if we train our minds to switch off and go to sleep whenever wrong thoughts try to enter it. As explained above, we should not allow external anger or emotional pressures to affect us and we should try and put it to ‘sleep’ when we come across such situations. There is a story that a mischievous boy spitted on one saint who had just finished his bath in a river. The saint had to go and have a bath again in the cold river water. Again the boy spat on him and again the saint had to go into the river to have a bath. The boy continued this spitting but the saint was calm and unruffled and repeatedly went back to the river to have a bath. His mind remained switched off or was ‘sleeping’ and it did not allow anger to overcome him. This spitting act by the boy and the saint having a bath repeatedly went on for 108 times till the boy got tired and stopped. This is because the saint was a’ Gudakesh’, and remained unaffected. The same saint suddenly started shouting and raising his hands angrily. The boy was surprised how the saint started suddenly shouting now, when for 108 times that he spat on him, he had remained unruffled and calm. Then he looked behind realized that the saint was shouting at a snake who was behind the boy and was about to strike him. The saint’s anger was directed at the snake to prevent him from biting the boy. Once again the ‘Gudakesh’ qualities in the saint made his mind, which had been in the switched off mode or ‘sleeping’ till now, immediately switch ‘on’ and become wide awake. The saint drew all his power to shout and frighten off the snake. At a time when a Gudakesh person sees some danger, particularly to someone else, his mind cannot sleep, but has to be wide awake and provide help. The example of the saint above clearly shows what a ‘Gudakesh’ approach in life is. Our minds must be mentally awake when we have any opportunity of providing assistance to others and our minds must be necessarily sleeping whenever any negative thought or emotion tries to control it. The normal question that arises is: how can we make ourselves Gudakesh? Regular meditation is the best and most effective solution. And in order to meditate effectively, eat simple food, consume less food, sleep moderately, and live for others. The combined effort will most certainly bring in phenomenal results. 3. Shankh: The glory of conch shells in the Bhagavad Gita Chetan and Anil were two brothers who were also partners in a business. They had started off with a very small capital, but over a period of time, their business had grown, and twenty years later, theirs was a great thriving business. However along with prosperity and wealth comes pride power ad prejudice. The brothers had got married, and had started dwelling in their independent houses. Their wives did not talk with each other, and soon the two brothers who never even had a meal without each other,
| 131 | Chapter 8 – Important concepts and references from the Bhagavad Gita started arguing, fighting and quarrelling fiercely. As it commonly happens, the brothers decided to split and divide their wealth. The moment of the division had arrived, and it was similar to the situation at Kurukshetra. Intense hatred and aggression electrified the situation as the assets were being divided. There was argument on both sides for every item distributed. After a long battle, somehow all assets were divided, and finally, the pooja items remained. These included a conch shell. It was a conch shell gifted by their father when they started business twenty years ago. It was gifted on an auspicious day and was considered a holy conch shell and a pooja of this conch was performed every day. When their father had gifted it twenty years ago to the two brothers, the question came up as to who would do the first pooja. Both Chetan and Anil remembered that occasion where their affection was so strong that each brother wanted to give this privilege to the other brother. Their intense love for each other at that time was rock solid and eventually they insisted that their father should do the pooja of the conch. It was a moment of love, affection and brotherhood which was unforgettable. The conch shell had brought tremendous good luck to them. Now the time had come to decide who would keep the conch shell. When they saw this holy conch shell, Chetan and Anil were both unable to answer. However their faces showed their real feelings. Both had tears flowing from their eyes. Their hatred had melted and Chetan, who was the elder brother, turned to his brother Anil and generously offered the conch shell to Anil. Anil who was equally emotional responded with even greater affection stating that it was the right of the elder brother and he insisted that Chetan should keep the conch. There was a sudden calmness in the environment, and the entire thinking of the two brothers shifted positively in a different direction. They both decided to postpone the division and explore the possibility of remaining together. Eventually they did not split and their business continued prosperously. The conch had a fantastic pacifying effect. In our scriptures it is mentioned that the Conch shell is a symbol of purity, freshness and hope. Therefore we do pooja of the Conch shell because it keeps hope within us alive. It brings peace. The first Chapter of the Bhagavad Gita emphasizes a lot of importance to the conch shell. Verses 12 to 18 of this Chapter one describes how some great warriors gathered in the Kuruskshetra battlefield blew their respective conches before the battle began. However, there is a very important point which many of us may not have noticed. All the conch shells that were blown, were by the noble warriors only. The conch shells mentioned in the Gita were Panchajanya by either Lord Krishna, the conch shells of Arjuna, Yudhishtir and the Pandavas, and those of other noble warriors on the side of the Pandavas. Except for Bhishma who was a noble and great person, none of the Kauravas like Duryodhan or Dushasan have been named in this auspicious deed of blowing the conch shell. The Bhagavad Gita thus relates conch shell with divinity and a weapon of great and noble warriors. The conch shell on the one hand indicates the beginning and commencement of war. But a deeper meaning, (when one see that only the noble people in the Kurukshetra war blew their conches) symbolises hope for every situation and encourages a peaceful solution if it is possible till the very last stage before any battle begins. It is one of the weapons in one of the four hands of Lord Vishnu. It is revered and given a very important place in temples and most poojas. Legendarily, the conch shell emerged during Samudra Manthan. Hence a conch shell is kept in every Hindu household with great care. In India the sound of the conch is associated with the sacred syllable AUM, the first sound of creation. Conches that spiral clockwise are said to symbolize the expansion of infinite space.
| 132 | Gita for Professionals 4. Lotus: A divine flower Harish and Sheela were looking out for a suitor for their daughter Megha who had reached a marriageable age. They had approached a marriage counselor who had given them several choices, of which they liked two young men very much: Ramesh and Sujay. Ramesh was a son of a businessman staying in a good area of Mumbai, was a well qualified graduate and had a good job. Sujay was the son of an ex-banker, even better qualified as a CA and MBA and also had a good job. Therefore Harish and Sheela’s first preference was Sujay. As any other couple would do, they made background inquiries about both Ramesh and Sujay to evaluate their family background to confirm that they indeed hailed from good families, and that there was no reason for the couple to reject them. Harish and Sheela got a shock when they were informed by reliable sources that Sujay’s father, who was an ex-banker, had a criminal background and had been convicted and sent to jail in some major bank fraud. They immediately rejected Sujay and advised their daughter Megha to marry Ramesh. Megha approved Ramesh and the marriage took place. Years later, Harish and Sheela were stunned to see Sujay’s photo in a newspaper, as the winner of an award from the Government. The newspaper said that Sujay was an honest and competent professional CA, who was helping the police in catching fraudsters, and training even Government officials in financial investigations. He had been nominated by the Government for a prestigious award for fighting crime, and therefore on the day of the award, his photograph and name was splashed all over in the newspapers. Sujay was thus a good, honest and above all, respected man. When Harish and Sheela read this, they realized what a grave mistake they had made by rejecting him; the very reason that they had rejected him was the ‘criminal’ background and now, the Sujay himself had won an award as an honest and respected human being, a fighter of those with criminal background. Their belief that a person who was born and brought up in a criminal background would be criminal himself was completely baseless. Friends, this is sad truth. We are often ruled by beliefs and myths and we take decisions based on such myths. Sujay in the above story, can be compared to the lotus flower. We all know and like the lotus flower because it is a clean, bright and beautiful flower, but not many of us know that it grows in muddy water full of insects and dirt. In fact, it is believed that dirtier and muddier the water, the more beautiful the lotus flower. Sujay like a lotus, came from a criminal or ‘dirty’ family background, but he himself was clean and honest as he was fighting against crime. In this context, it is immensely useful to read the Bhagwad Gita everyday, to help us think more clearly and avoid taking impulsive decisions like Harish and Sheela above. Reading the Gita helps us to think more rationally and fairly. In fact, relevant to the above situation, there is a shloka, number 10 of Chapter 5 of the Bhagwad Gita.. “One who performs his duty without attachment, surrendering the results unto the Supreme Lord, is unaffected by sinful action, as the lotus is untouched by water”. The Gita thus glorifies the lotus flower which symbolizes the inner cleanliness and the ability to grow brightly, beautifully and magnificently even in the worst and filthiest of conditions. Thus, it was therefore not only unfair, but also wrong, on the part of Harish and Sheela to judge Sujay by his family background, which did not affect his own honest inner self. The Gita emphasizes that any person who is detached while performing any duty, that is a person,
| 133 | Chapter 8 – Important concepts and references from the Bhagavad Gita who performs his duty for the sake of doing his duty, will never be affected by those who surround him. Few flowers have found such prominence in legends and symbolism as the lotus. In Hinduism, the flower is said to be the center of the universe. There is a story that it arose from the navel of Lord Vishnu, and at the center of the Lotus flower sat Brahma. Brahma, Vishnu and Siva are associated with this plant. It is said that when Lord Brahma had to re-create the universe after the great flood he used the different parts of the lotus plant. Meditation in the Padmasan pose or the ‘lotus’ cross legged pose is the best way to meditate and achieve peace of mind. Lotus has been associated with many Gods and Goddesses. Lakshmi, patron of wealth and good fortune, sits on a fully bloomed pink lotus as Her divine seat and holds a lotus in Her right hand. It is also believed that Lakshmi emerged from a lotus which grew from the forehead of Lord Vishnu, and a garland of 108 lotus seeds is today used for the worship of Lakshmi. Mata Durga, was created by Lord Siva to fight demons and was adorned with a garland of lotus flowers by Varuna. Goddess of Wisdom, Saraswati is associated with the white Lotus. And virtually every God and Goddess of Hinduism-Brahma, Vishnu, Siva, Lakshmi, Saraswati, Parvati, Durga, Agni, Ganesha, Rama and Surya-tare typically shown sitting on the lotus, often holding a lotus flower in their hand This flower is equally sacred in Buddhism. Lord Buddha is said to have been born on a lotus leaf. In ancient Egypt, spiritual teachings held that the lotus represented the sun, and therefore, creation and rebirth. This stemmed from the way the lotus flower closes its petals at night and sinks underwater, to rise and open the petals again at dawn. Medicinal Properties. The lotus flower is not merely a flower for religious worship. It has medicinal values as well. Though this writer is not a doctor nor an expert on this subject, if one does research, the following are believed to be the various benefits of lotus flower, its leaves, stem and the plant itself. It is believed that tea made from lotus leaves is a curative for colds, headache, diarrhea, cough and nose bleeds. This tea may remove toxins from the blood and support a healthy immune system. Lotus leaves give the body a large percentage of vital nutrients. This tea is also said to strengthen the joints, tendons and nervous system. It’s also a purported cancer preventative. Its’ seeds benefit the spleen and may help to stop diarrhea. The seed also contains calming properties helpful for soothing restlessness, palpitations and insomnia. Its petals and roots are also very useful. Though the petals are mostly used for cooking and perfumes, tea brewed from them can help strengthen the heart and lower blood sugar levels. Tea made from lotus root enhances strength and relieves excessive thirst. As a wash, it can help heal wounds and reduce inflammation. Use in Yoga and culture: Lotus has tremendous prominence in the science of yoga also. The lotus which serves as the seat of many Gods and Goddesses, is referred to as padmasana or kamalasana. Padmasana is one of the very important asanas of yoga. This is a sitting posture cross legged, somewhat appearing like a lotus plant. The padmasana, is attempted by those striving to reach the highest level of consciousness. This highest level of consciousness itself is found in the thousand-petalled lotus chakra at the top of the head. Lotus is also evident in art and culture. For example in Bharat Natyam it has its own significance. The offering of lotus blooms to the Gods is also depicted through traditional
| 134 | Gita for Professionals mudras, hand gestures, in the introductory steps of classical Bharata Natyam, as well as other forms of Indian dance. The lotus is the most beautiful flower but it will only grow in the mud. In life we too will have to grow in ‘mud’ which is symbolic of external temptations, sufferings and pressures. The mud is compulsory and exists for all of us no matter who we are, or where, or what we are. We are all faced with the same obstacles: sadness, loss, illness, problems and death. If we are to strive as human beings to gain more wisdom, more kindness and more compassion, we must have the intention to grow as a lotus and remain unaffected by our surroundings like a lotus. Friends, let us try to imbibe the qualities of the lotus. Our world may offer to us conditions of corrupt practices, wrongdoing, hatred, and evil forces, but if we have inner peace and do what we have been assigned to do in life, we can remain pure as the lotus. 5. The importance of number 18 The number 18 has tremendous significance in human life. In India one is considered a major with right to vote at 18. Once a human being turns 18, it is believed that the person has attained maturity and becomes a complete person. The Bhagavad Gita also attaches a lot of importance in the number 18. It has 18 chapters and entire the Kurukshetra war (at the commencement of which, the Bhagwad Gita discourse was given), lasted 18 days. There were 18 groups (akshauhinis) of soldiers involved – 11 in the Kauravas side and 7 in the Pandavas. The significance of 18 can also be traced back to the Vedic age. The first Veda, believed to be protected by Lord Brahma himself, had 18 chapters. Later, Veda Vyasa divided it to create the four vedas: Rigveda, Yajur Veda, Sama Veda and Atharava Veda. But what is interesting to note is that each of these vedas had 18 chapters. Veda Vyasa also wrote 18 puranas and 18 upa-puranas. The number 18 similarly predominates the Mahabharatha Epic. It is written in 18 parvas or books. There are many theories about the significance of 18 steps in the pilgrimage to Sabarimala. It is believed that the steps represent 18 mountains surrounding the temple. On each step, the deity of the corresponding mountain has been installed. So when the devotee climbs the 18 steps to reach the sanctum sanctorum, he attains the punya of visiting all 18 hill gods. Thus it is evident that 18 is a number which has tremendous significance and we can use it in our lives to improve ourselves and make us better human beings. The following are some simple golden rules which revolve around the number 18 which can be kept in mind by us for this purpose: I. Anger management: Whenever anything makes us angry, try to keep calm for at least 18 seconds by thinking of God before you allow yourself to say something or take any action. These 18 seconds will stop you from taking any reckless action and bring about peace and control your temper and facilitate you to think meaningfully and take steps appropriate to the situation II. Never give up effort in life to achieve something good, irrespective of the number of failures. There are persons who have passed exams like the CA examination after several attempts, but their success thereafter was even better than many others who passed at the first attempt. Therefore in life don’t be disheartened by failures. It is God’s way of testing you and don’t give up till at least 18 attempts are done with sincerity.
| 135 | Chapter 8 – Important concepts and references from the Bhagavad Gita III. Forgive a person at least 18 times for all taunts, insults, disrespect, wrongful behavior to you. Even if that person doesn’t change, you will be much stronger mentally and thereafter you will not be affected by any insults, taunts or misbehavior to you not only by that person but anyone else. IV. Try and fast at least on 18 days in a year. These could include at least alternate ekadashis (12), and six other auspicious days like Janmashtmi, Shivratri, two days of navratri, two days of shravan, month (if possible on first and last Mondays of Shravan). These will help you, in all seasons, to control your food, and consequently control your emotions such as hatred, jealousy, etc and at the same time facilitate you to enjoy good health, good nature and a pleasant life with everybody. V. Meditation. Eventually, every person must do meditation to achieve complete mind control. It is recommended that you meditate using any mantra for a multiple of 18. For example the most recommended mantra is to meditate on Gayatri mantra 108 times (18 x6) early morning. If it is difficult to do this 108 times you can do so 54 times or even 36 times, all of which are multiples of 18. VI. Try to do at least 18 donations in a year to help the needy and deprived. The donations need not be in cash only; it could be food, education, medical relief or anything to reduce the burden to another in some way VII. Visit old relatives, elders who are lonely and do not have many visitors to cheer them up at least 18 times in a year. 6. The principle of ‘Vyasa Rahasya’ Sage Vyasa wanted to write the epic Mahabharata and wanted somebody to write it within a very short time. It is believed that Lord Brahma suggested that Lord Ganesha would be the right person to write the Mahabharat. So Vyasji went to Lord Ganesha and requested him to write his epic. Lord Ganesha had agreed to this task but put forth one condition for writing Mahabharata. He told Vyasaji that he would write, but Vyasa should dictate continuously at the pace at which he wrote. His condition was that Vyasji should not make Ganeshi wait in between. If Vyasji stopped dictating in between, Lord Ganesha said, that then he would stop and go away. Vyasaji agreed, but he knew that it would be difficult to dictate the huge epic Mahabharat continuously. He had to find a way to make Lord Ganesh agree to let him pause and rest for some time during the dictation. (Apart from this need for intermittent pauses, Vyasji had a long term vision too. Since the Bhagavad Gita was a part of the Mahabharat, and since the Gita was going to be a guiding force for generations to come, every word, meaning and significance had to be well spelt out and he did not want to do this hurriedly. Vyasji wanted Lord Ganesh (known for removing all obstacles or impediments) to ensure that a reader would have no impediment in correctly understanding the Gita). So intelligently, Vyasji made a counter condition whereby he got some time to pause. He agreed to Lord Gansehji’s condition to dictate continuously at the pace at which Ganeshji wrote, provided, Lord Ganesha should write only after he had understood everything Vyasji was dictating. Thus if Ganeshji took some time to understand a shloka, automatically his pen would stop writing. Thereby, Vyasji was able to keep pace with Ganeshji’s writing and also be able to pause dictating and get a few seconds’ rest. Thus whenever Vyasji wanted some rest he would dictate a very complicated verse whereby
| 136 | Gita for Professionals Ganeshji would be forced to take some time to understand it and stop writing, and Vyasji could get some rest for those few moments. This pause time, when Ganeshji was thinking and when Vyasji was getting some rest from dictating Mahabharata and Gita, is called Vyasa Rahasya. This was Vyasji’s secret of getting some rest inspite of the Ganeshji’s condition that the dictation was to be non-stop or continuous with his writing. The real meaning of this story is very deep. Vyasji was asked to write the Mahabharat for a noble cause, so that future generations would learn from this great epic. The process of dictating a very important epic, by Vyasji symbolises the process of giving knowledge for all mankind. Lord Ganeshji represents all of us who want to learn and understand. We ask our gurus or teachers to teach us, and we take down notes of the lessons given by them. However just as Vyasji had made a condition to Ganeshji, we must understand what we write down. We must learn something for good use in future and merely by writing, noting, or memorizing something, we do not become wise. For example, a student may be considered a failure if who has not understood the meaning of a poem, even if he can recite it perfectly and without a mistake. There are many such people who profess to be very good in Bhagavad Gita, Vedas, and scriptures. However many of them are just ignorant flowery talkers about vedas having absolutely no knowledge about in their true meaning. In the Bhagavad Gita Chapter 2, verse 42, Lord Krishna states exactly this. It is recommended that we all must be careful about getting deceived by such people. That is why we must encourage the ‘vyasa rahasya’ approach. We must stop to think, like Lord Ganesh, and understand what is being told or taught to us, before blindly following something that anyone else says, even if he is the most knowledgeable and respected person. Lord Ganesh symbolises this through his ears, mouth, eyes and stomach. His ears are large and so shaped as to listen to everything, even the smallest thing clearly. His eyes are small but focused which indicate that he minutely observes everything. His stomach is large meaning that he accepts good and bad everything in life, but because of his small mouth he says very little. This story clearly explains that even if a person like Sage Vyas himself is giving advise, and even if the person making notes is someone as great as Lord Ganesh, and even if the lesson relates to a subject as divine as the Mahabharat, the discourse should be continued by the teacher and the student only if the student is able to understand what is being taught. If he does not understand, then Vyasa Rahasya, or a pause to understand the lesson, is essential both for the teacher and the student. The pause should be as long as needed to understand the lesson. 7. Avidya: illusion of seeing or feeling something which does not exist Bhagavad Gita in Chapter 5, verse 26, explains how ignorance is dispelled when a person is enlightened. A person can get enlightment by karma, knowledge (Gyan) or devotion (bhakti). Once a person is enlightened, he does not get fooled by maya or material existence and he cannot be troubled by any challenge or difficulty in life. The person is then able to see God in everything. Difficulties in life are illusionary because of our ignorance or Avidya. What is Avidya? Avidya is nothing but an illusion of seeing, feeling or comprehending something which actually is non existent. For example a man who is thirsty and walking in a desert suddenly sees a small hole containing water. However when he runs towards that hole, he realizes that there was no hole nor any water, it was only light of the sun reflecting and making it appear as if there
| 137 | Chapter 8 – Important concepts and references from the Bhagavad Gita was a hole containing water. This is Avidya because he sees something which is not existent. His mind tells him something that is not true. His eyes are deceiving him. This example is a simple real life example of Avidya, but Avidya has a deeper symbolic meaning. We feel something is good but actually it is bad for us. For example a drunkard sees something good in drinking though actually it is bad for him. A diabetic patient feels like eating sweets because his body craves for such sweets, but actually these sweets are bad for his body. This problem of wanting to eat sweets is created by a kind of ‘Avidya’ or craving which actually is not there in the body; it is in the mind. These are variations of different forms of Avidya created by our mind which sees or feels something that is not there. All the problems, challenges and difficulties are faced by us in this world at every stage. Every step of our lives arise out of ignorance or Avidya or maya. What then is the solution? How can we get out of this maya? Intense Bhakti and faith in God is one of the best solutions to all problems because it makes a person see God in everything and everywhere and once this practice is perfected, Avidya or ignorance is automatically dispelled, and nothing in this world can ever harm us. Mirabai, Narsingh Mehta, Sant Tukaram were such saints who were never affected by Avidya because they had enlightenment. They knew that everything in this world is God in various forms and their intense faith and confidence in God protected them from all problems. For example Meerabai who was given poison to drink, readily took it because she had faith in God. Because she saw God everywhere, she did not see the poison in her drink but instead she saw it as Amrut, and Amrut it became. There is similar story of Sant Tukaram. He had been asked to look after a huge crop in field and protect it from stray cattle tromping all over it. However Sant Tukaram was always thinking of God wherever he was, whatever he was doing. Even while he was guarding the field containing the crop, he got so immersed in chanting God’s name, that he forgot to guard the field. The stray cattle came in and ran all over the crop destroying it and leaving the field in a complete mess. When the owner came he was shocked and of course very angry. He blamed Sant Tukaram for this loss. Tukaram was sad but even then he did not lose faith on God. He did not see any loss in the field; all that he saw was his lord’s will and action. The owner did not see the Lord but he saw a huge loss in the field, which was proved to be Avidya. The crop in whatever form that was left behind was indeed divine and did not yield any loss at all; in fact it yielded huge profit. It was replanted and because of the divine faith of Sant Tukaram in the lord, the crop reaped super profit, much more than what the owner would have got earlier. Avidya and faith in God are like darkness and light. If one is present, the other cannot be there. It is therefore desirable to ensure that we always have faith, continuous faith in God. This will provide us a shield which will cover us from illusion or Avidya and permit us to come out unharmed from any challenge in life. All these concepts and references are made in some form in some context in the Bhagavad Gita. This great epic has been written with deep thought for the benefit of all mankind. The reader is again recommended to keep reading this great epic over and over again.
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| 139 | Chapter 7 – Certain important lessons for CAs and other professionals Chapter 9 THE IMMEASURABLE VALUE OF THE GITA AND Other SCRIPTURES The real test of human existence is to live and go through experiences in a manner which brings us closer to God and the path of self-realisation. Vedic scriptures or for that matter all revelations in texts of any religion, provide the tools and techniques for just that. However, we find these difficult to understand or too dull and mundane. The intention of these articles is to provide analysis of simple messages from scriptures to facilitate their implementation in everyday life in a practical way to lead a better meaningful and useful existence. The Gita, or for that matter any of our great Scriptures are not meant for any one person or creed or nation; it is meant for humanity. It speaks to a mind that has fought in life, a mind that is dissatisfied with constant want, a mind that is alert and thinking, and that has many conflicts. The Gita reveals how anyone can perform ordinary duties in the world and yet remain free from the consequences of one’s actions. It is not by inaction, not even by doing only the so called good deeds, but by doing deeds without the sense of doer-ship, as a sacrificial offering to God, in the true spirit of renunciation, but without shunning the responsibility that comes with the birth. The book is a discourse of immense spiritual value, for people engaged in daily battles of life, symbolically or even truly reflected by the episode of Arjuna, who was stricken with sorrow and confusion, being taught and assisted by God himself, in the middle of the battle field of Kurukshetra where good and evil forces stood in confrontation with each other. Timing of teaching Gita: Krishna and Arjuna were living together for well over eighty years, were meeting each other very often and talking to each other like friends. But at no time in those eighty odd years did Lord Krishna ever try to teach anything of the Gita to Arjuna. It was only after eighty years of their living together and that, too, in the battlefield, and that again under some special circumstances, that the Lord wanted to give him the contents of the Gita and give Arjuna a position of authority and competence from where he could do something. We have to enquire into the meaning of all these things. In the Gita, He has also taught that we have to recognise what is called adhikara, or worthy of being entrusted with a task. He has also taught us that unless one acquires the qualification, merit and worth, there is no point in teaching the Gita to him. Conveying the contents of the Gita to someone who does not deserve it and who has not yet acquired that merit has no meaning. We know that it is only the hungry man who has the right to ask for food. It is only the man who has the money that has the right to spend that money. It is only the man that is poor and needy and deserving of charity that is to be given such help. In this way, each individual gets the right to do something. The recognition of this right or qualification, before action is initiated, is an aspect which is contained in the Gita. The Lord has shown in the Gita that you could preach only after recognising the merit or qualification and worthiness of the recipient. It is explicit that there is no point in teaching such a good thing to one who has no belief. You must see whether he has faith and belief or not. You must also see that the recipient has fear of sin
| 140 | Gita for Professionals and reverence for God. Unless he has these qualities, the recipient has no right to receive the good and great teaching that is contained in the Gita. Not only that, your teaching may become irrelevant if you go and teach one who has not got these qualities.
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| 143 | Chapter 10 – Recapitulation of simple but powerful teachings of the Gita and other scriptures: Chapter 10 Recapitulation of simple but powerful teachings of the Gita and other scriptures: 1. In order to excel in anything, be it a sport, art, profession or business, one has to first become a good human being. To become a good human being one has to shed ego, anger, greed, hatred which are all gateways to hell. 2. Overcome Anger: Anger and its ill effects: Delusion arises from anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind is bewildered. One falls down when reasoning is destroyed. Appendix G provides some useful tips on anger management. 3. Eat ‘Sattvic’ food that is fresh, not too salty or spicy, natural and that which has been served to God first. 4. Death is as sure for that which is born, as birth is for that which is dead. Therefore grieve not for what is inevitable. Learn the art of forgetting and the strength to be unemotional. These traits will prepare oneself better for taking every difficult action as well as facing death bravely. 5. The mind acts like an enemy for those who do not control it. Therefore the two abilities which a man must develop to control it are ‘Tyaag’ (renunciation) and Titiksha (Tolerance, Sahanshakti, or the ability to bear and suffer difficult situations). If these are developed by practice, meditation becomes easier and the mind is controlled. 6. It is better to do one’s own duty, however defective it may be, than to follow the duty of another, however well one may perform it. He who does his duty as his own nature reveals it, never sins. 7. Man is made by his belief. As he believes, so he is. Meditate on something good and that good will happen. 8. Selfless action even if done in small measure is better than doing any pooja etc., for long. Devotion to others (seva) is one of the easiest paths towards divinity. But important to remember not to expect anything. This life and existence is for others, therefore, think not of what they can do for you, but what you can do for others. 9. Gifts need to be given to the deserving and needy at the right time and right place. Spreading happiness and cheer is also a gift to others. When you go to someone’s house it is okay if you have forgotten to carry a gift but always spread cheer and happiness, that is the best gift. 10. Treat failures as stepping stones to success. Success and happiness are ‘prasad’ or gifts from the lord but failures and difficulties are bonanzas or special gifts and bonanzas from the lord as they facilitate your path towards the lord.
| 144 | Gita for Professionals 11. Return love for hatred, evil for good. The impact on your own character is to be experienced to be believed. 12. Experience happiness in happiness of others. It is easy and a good trait to have to be helpful and sympathetic to others in their sufferings and difficult times. But it is a divine quality to see, experience and participate in the happiness of others. 13. Apply the principle of feeding others before you eat. You will never remain hungry in your life. Similarly by donating some money before you spend and splurge it on yourself, your pockets will never be empty. 14. Your primary goal should be to make everyone happy. If you sincerely attempt this, you will never be sad. 15. Use good judgment in life. Yudhishthira said: “Good and evil come from destiny and cannot be avoided. If we must play again we must, that is all. A challenge to dice cannot in honour be refused. I must accept it.” Truly, as Sri Vyasa says: “There never was and never can be an antelope of gold! Yet, Rama went in vain pursuit of what seemed one. Surely, when calamities are imminent, the judgment is first destroyed.” Some quotes which have depth and meaning: In times of crises it is not the harsh words of enemies that will affect you but the silence of friends ---- disrobing of Draupadi is a typical example. It is very easy to defeat someone but very hard to win someone. — Alexander and Porus. When you are in the light, everyone follows you but when you are in the dark even your shadow deserts you. Laughing faces do not mean that there is absence of sorrow; it means that they have the divine ability to deal with it. The world suffers a lot not because of the people who indulge in violence and wrongdoing to damage it but those who remain silent. When you go out to do some good deed there is a luster on you and nature also showers its support in every way. Author’s choice of some important Shlokas reproduced in Sanskrit with meanings and translation for further study for interested readers. 1. Chapter 8, Shloka 6: Simple method to achieve salvation in Kaliyug ³eb ³eb JeeefHe mcejvYeeJeb l³epel³evles keÀuesJejced ~ leb lecesJewefle keÀewvles³e meoe leÓeJeYeeJeYeeefJeleë ~~6~~ ³eced ³eced – which which Jee – or DeefHe – even
| 145 | Chapter 10 – Recapitulation of simple but powerful teachings of the Gita and other scriptures: mcejved – remembering YeeJeced – state of being l³epeefle – leaves Devles – in the end keÀuesJejced – the body leced – to that leced – to that SJe – only Sefle – goes keÀewvles³e – O Kaunteya meoe – constantly leÓeJeYeeefJeleë – thinking of that object Arjuna, whatever a person thinks of at the time of death, that and that alone he attains, being ever absorbed in its thought. (6) 2. Chapter 4, Shlokas 7 and 8. Whenever there is gross ‘adharma’ or wrongdoing or sin, God will come and set matters right and save those who are pure and destroy evil. ³eoe ³eoe efn Oece&m³e iueeefveYe&Jeefle Yeejle ~ DeY³eglLeeveceOece&m³e leoeççlceeveb me=peec³enced ~~7~~ ³eoe ³eoe – whenever efn – surely Oece&m³e – of righteousness iueeefveë – decline YeJeefle – is Yeejle – O Bharata DeY³eglLeeveced – rise DeOece&m³e – of unrighteousness leoe – then Deelceeveced – myself
| 146 | Gita for Professionals me=peeefce – manifest Denced – I O Bharata (Arjuna), whenever righteousness, is on the decline, and unrighteousness is on the ascendant, then I bring Myself forth in a manifestation. (7) Heefj$eeCee³e meeOetveeced efJeveeMee³e ®e og<ke=Àleeced ~ Oece&mebmLee HeveeLee&³e mebYeJeeefce ³egies ³egies ~~8~~ Heefj$eeCee³e – for the protection meeOetveeced – of the good efJeveeMee³e – for the destruction ®e – and og<ke=Àleeced – of the wicked Oece&mebmLeeHeveeLee&³e – for the firm establishment mebYeJeeefce – I am born ³egies³egies – in every age For the protection of the virtuous, for the extirpation of evil-doers, and for establishing Dharma (righteousness) on a firm footing. I take birth from age to age. (8) 3. Chapter 2, Shloka 47: Do your duty but expect no fruit. Let there be no attachment to anything in this world keÀce&C³esJeeefOekeÀejmles cee HeÀues<eg keÀoe®eve ~ cee keÀce&HeÀuenslegYet&cee& les me²esçmlJekeÀce&efCe ~~47~~ keÀce&efCe – in work SJe – only DeefOekeÀejë – right les – your cee – not HeÀues<eg – in the fruits keÀoe®eve – at any time cee – not
| 147 | Chapter 10 – Recapitulation of simple but powerful teachings of the Gita and other scriptures: keÀce&HeÀueë nslegë Yetë – let not the fruits of action be the motive cee – not les – your me²ë – attachment Demleg – let there be DekeÀce&efCe – in inaction Your right is to work only, but never to the fruit thereof. Be not motivated by the fruit of your action, and let there be no attachment to inaction. (47) 4. Chapter 6, shlokas 16-17: Life is to be practiced in moderation for success veel³eMvelemleg ³eesieesçefmle ve ®ewkeÀevleceveMveleë ~ ve ®eeefle mJeHveMeeruem³e peeûelees vewJe ®eepeg&ve ~~16~~ ve – not Del³eMveleë – of one who eats too much leg – verily ³eesieë – yoga Deefmle – is ve – not ®e – and SkeÀevleced – at all DeveMveleë – of one who does not eat ve – not ®e – and DeeflemJeHveMeeruem³e – of one who sleeps too much peeûeleë – one who is awake ve – not SJe – even ®e – and Depeg&ve – O Arjuna Arjuna, this Yoga is neither for him who overeats, nor for him who abstains from eating; it is neither for him who is given to too much sleep, nor even for him who is always awake. (16)
| 148 | Gita for Professionals ³egkeÌleenejefJenejm³e ³egkeÌle®esäm³e keÀce&meg ~ ³egkeÌlemJeHvee³eyeesOem³e ³eesiees YeJeefle ogëKene ~~17~~ ³egkeÌle Deenej efJenejm³e – of one who is moderate in eating and recreation ³egkeÌle®esäm³e keÀce&meg – of one who is moderate in exertion in actions ³egkeÌle mJeHve DeJeyeesOem³e – of one who is moderate in sleep and wakefulness ³eesieë – yoga YeJeefle – becomes ogëKene – the destroyer of pain Yoga, which rids one of woe, is accomplished only by him who is regulated in diet and recreation, regulated in performing actions, and regulated in sleep and wakefulness. (17) 5. Chapter 12, shlokas 13 and 14: Get rid of hatred for eternal bliss. DeÜs<ìe meJe&Yetleeveeb cew$eë keÀ©Ce SJe ®e ~ efvece&cees efvejnbkeÀejë meceogëKemegKeë #eceer ~~13~~ DeÜsäe – not hating meJe&Yetleeveeced – of all creatures cew$eë – friendly keÀ©Ceë – compassionate SJe – even ®e – and efvece&ceë – without mineness efvejnbkeÀejë – without egoism meceogëKemegKeë – balanced in pleasure and pain #eceer – forgiving He who is free from malice towards and all beings, friendly and compassionate, rid of ‘I’ and ‘mine’, balanced in joy and sorrow, forgiving by nature. (13) meblegäë meleleb ³eesieer ³eleelcee ¢{efve½e³eë ~ ce³³eefHe&leceveesyegef׳eex ceÓkeÌleë me ces efÒe³eë ~~14~~ meblegäë – contented
| 149 | Chapter 10 – Recapitulation of simple but powerful teachings of the Gita and other scriptures: meleleced – ever steady in meditation ³eesieer – practitioner ³eleelcee – self-controlled ¢{efve½e³eë – possessed of firm conviction ceef³e DeefHe&le ceveesyegef×ë – with mind and intellect dedicated to me ³eë – who ceÓkeÌleë – my devotee meë – he ces – to me efÒe³eë – dear ever-contented and mentally united with Me, who has subdued his mind, senses and body, is of firm resolve, and has dedicated his mind and reason to Me, – that devotee of Mine is dear to Me. (14) 6. Chapter 17, shlokas 8, 9, and 10: Diet recommended for sattvic people Dee³egëmelJeyeueejesi³emegKeÒeerefleefJeJeOe&veeë ~ jm³eeë eqmveiOeeë efmLejeËÐee Deenejeë meeeqÊJekeÀefÒe³eeë ~~8~~ Dee³egë – things promoting longevity meÊJe – purity yeue – strength Deejesi³e – health megKe – joy ÒeerefleefJeJeOe&veeë – cheerfulness and appetite jm³eeë – which are savoury eqmveiOeeë – oily ÛÐeeë – agreeable Deenejeë – these foods meeeqÊJekeÀefÒe³eeë – are dear to the Sattvika Foods which promote longevity, purity, strength, health, happiness and cheerfulness, and which are tasty, oily, substantial and naturally agreeable, are dear to the Sattvic type. (8)
| 150 | Gita for Professionals keÀìdJecueueJeCeel³eg<Celeer#Ce©#e©#eefJeoeefnveë ~ Deeneje jepemem³esÿe ogëKeMeeskeÀece³eÒeoeë~~9~~ keÀìgë – those that are bitter Decueë – sour ueJeCeë – saline Del³eg<Ceë – excessively hot leer#Ceë – pungent ©#eë – dry efJeoeefnveë – burning Deenejeë – foods jepemem³e – of the Rajasik Fäeë – are liked ogëKeMeeskeÀ Deece³eÒeoeë – cause pain, grief and disease Foods which are bitter, acidy, salty, overhot, pungent, dry and burning and which cause suffering, grief and sickness, are dear to the Rajasik type. (9) ³ee le³ee ceb ielejmeb Hetefle He³eg&ef<eleb ®e ³eled ~ Geq®íäceefHe ®eecesO³eb Yeespeveb leecemeefÒe³eced ~~10~~ ³ee le³ee ceced – is stale ielejmeced – is tasteless Hetefle – putrid He³eg&ef<eleced – rotten ®e – and ³eled – which Geq®íäced – refuse ®e – and DecesO³eced – impure Yeespeveced – food
| 151 | Chapter 10 – Recapitulation of simple but powerful teachings of the Gita and other scriptures: leecemeefÒe³eced – liked by the Tamasik Food which is half-cooked or half-ripe, insipid, putrid, stale and polluted, which is impure too, is dear to those of a Tamasik disposition. (10) 7. Chapter 18, shloka 66 – the Shakti Mantra of the Gita Arjuna cannot be faulted for the way be behaved or for the position he took. He was a man of intellect and wisdom and such a person is bound to weigh pros and cons of his actions. It takes a full study of the Shastras, guidance of a self-realised preceptor and a life-time of experience to be convinced that argument and reason lead one up to a point only. Even Dharma is essential up to a point and up to a stage just as a boat is to cross the waters. But once the shores are reached even the boat has to be abandoned. Thereafter it is the Divine Grace alone that helps one to experience the unexplainable, the indescribable and the unknown. In order to bring home this fact, the discourse of the Gita, the quintessence of the Upanishads, was necessary for Arjuna. And it culminates in shlokas 65 & 66 of Chapter 18 in which Sri Krishna calls the Secret of Secrets, stressing ‘complete resignation unto Him.’ In short Arjuna is advised to become a Gopi. meJe&Oecee&vHeefjl³ep³e ceeceskebÀ MejCeb Je´pe ~ Denb lJee meJe&HeeHesY³ees cees#eef³e<³eeefce cee Meg®eë ~~66~~ meJe&Oecee&ved – all duties Heefjl³ep³e – having abandoned ceeced – to me SkeÀced – alone MejCeced – refuge Je´pe – take Denced – I lJee – you meJe&HeeHesY³eë – from all sins cees#eef³e<³eeefce – will liberate cee – not Meg®eë – grieve Resign all your duties to Me, the all powerful and all supporting Lord, take refuge in Me alone. I shall absolve you of all sins, worry not. (66) This world abounds in facilities and amenities that have come about as a result of the sacrifices of several people. The new born baby is nursed and brought up. That is “sacrifice”
| 152 | Gita for Professionals of the parents. The youth receives education. It comes from sacrifice made by the builders of educational institutions. The food that man consumes, the house that he lives in, the clothes that he wears, the means of transport that is available to him – all these are the outcome of sacrifices made by other people. While availing himself of all these advantages, man ought to ask himself as to how his life is going to be useful to others. As are one’s sacrifices so are the blessings that emanate from them. Whatever man does must be more beneficial to others than to himself. His doings become yajna in proportion to their public utility. When a balance is struck between receipts and gifts, a righteous man is he who gives more than he receives. Indebted is that man who appropriates more than he gifts. A thief is he who grabs everything and sacrifices nothing. This seemingly prosperous man ends his career as a non-entity. The enlightened do not place themselves in that pitiable position. There are three jewels on earth: water, food, and adages. Fools, however, regard pieces of rock as jewels. * http://acharya.iitm.ac.in/sanskrit/gita/gita_today.php?lang= 0&ch=12&sloka=14
| 153 | Appendices Appendix A: Summary of the Mahabharata and the technical aspects of the Gita 1. Summary of the Mahabharata The Mahabharata narrates the story of two branches of a family – two sets of paternal first cousins. On the one side, the five sons of the deceased King Pandu called the five Pandavas and on the other, the one hundred sons of blind King Dhritarashtra called Kauravas. They became bitter rivals, and opposed each other in war for possession of the ancestral Bharata kingdom with its capital in the “City of the Elephants,” Hastinapura, on the Ganga river in north central India. What is dramatically interesting within this simple opposition is the large number of individual agendas the many characters pursue, and the numerous personal conflicts, ethical puzzles, sub-plots, and plot twists that give the story a strikingly powerful development. The five sons of Pandu were actually fathered by five Gods (sex was mortally dangerous for Pandu, because of a curse) and these heroes were assisted throughout the story by various Gods, sages, and brahmins, including the great sage Krishna Dvaipayana Vyasa (who later became the author of the epic telling this story), who was also their actual grandfather (he had engendered Pandu and the blind Dhritarastra upon their nominal father’s widows in order to preserve the lineage). The one hundred sons of the blind King Dhritarashtra, on the other hand, had a grotesque, demonic birth, and are said more than once in the text to be human incarnations of the demons who are the perpetual enemies of the devotees of the lord. The most dramatic figure of the entire Mahabharata, however, is Sri Krishna who is the supreme personality of Godhead himself, descended to earth in human form to reestablish his devotees as care takers of the earth, and who practice Dharma. Krishna Vasudeva was the cousin of both parties, but he was a friend and advisor to the Pandavas, became the brother-in-law of Arjuna, and served as Arjuna’s mentor and charioteer in the great war. Krishna Vasudeva is portrayed several times as eager to see the war occur, and in many ways the Pandavas were his human instruments for fulfilling that end. The Dhritarashtra party behaved viciously and brutally toward the Pandavas in many ways, from the time of their early childhood. Their malice displayed itself when they took advantage of the eldest Pandava, Yudhishthira (who had by now become the ruler of the world) in a game of dice: The Kauravas ‘won’ all his brothers, himself, and even the Pandavas’ common wife Draupadi They humiliated all the Pandavas and physically abused Draupadi; they drove the Pandava party into the wilderness for twelve years, and the twelve years of exile had to be followed by the Pandavas’ living somewhere in society, in disguise, without being discovered. The Pandavas fulfilled their part of that bargain by living outside the kingdom, but the evil leader and eldest son of Dhritarashtra, Duryodhana, was unwilling to restore the Pandavas to their half of the kingdom when the thirteen years had expired. Both sides then called upon their many allies and two large armies arrayed themselves on ‘Kuru’s Field’ (Kuru was one of the eponymous ancestors of the clan), eleven divisions in the army of Duryodhana against seven divisions for Yudhishthira. Much of the action in the Mahabharata is accompanied by discussion and debate among various interested parties, and the most famous dialog of all
| 154 | Gita for Professionals time, Krishna Vasudeva’s ethical lecture and demonstration of his divinity to his devotee and friend Arjuna (the Holy Gita appeared in the Mahabharata just prior to the commencement of the world war. Several of the important ethical and theological themes of the Mahabharata are tied together in this Gita, and this “Song of the Blessed One” has exerted much the same sort of powerful and far-reaching influence in the Vedic civilization that the New Testament has had in the Christian world. The Pandavas won the eighteen day battle, but it was a victory that deeply troubled all except those who were able to understand things on the divine level (chiefly Krishna, Vyasa, and Bhishma the Bharata patriarch who was a symbol of the virtues of the era now passing away). The Pandavas’ five sons by Draupadi, as well as Bhimasena and Arjuna Pandava’s two sons by two other mothers (respectively, the young warriors and Abhimanyu, were all tragic victims in the war. Worse perhaps, the Pandava victory was won by the Pandavas slaying, in succession, four men who were like fathers to them: Bhishma, their teacher Drona, Karna (who was, though none of the Pandavas knew it, the first born, pre-marital, son of their mother), and their maternal uncle Shalya (all four of these men were, in succession, ‘supreme commanders’ of Duryodhana’s army during the war). Equally troubling was the fact that the killing of the first three of these ‘respected elders,’ and of some other enemy warriors as well, was accomplished only through ‘trickery’, most of which were suggested by Krishna Vasudeva as absolutely required by the circumstances. The ethical gaps were not resolved to anyone’s satisfaction on the surface of the narrative and the aftermath of the war was dominated by a sense of horror and malaise. Yudhishthira alone was terribly troubled, but his sense of the war’s wrongfulness persisted to the end of the text, in spite of the fact that everyone else, from his wife to Krishna Vasudeva, told him the war was right and good; in spite of the fact that the dying patriarch Bhishma lectured him at length on all aspects of the Good Law (the Duties and Responsibilities of Kings, which have rightful violence at their centre; the ambiguities of Righteousness in abnormal circumstances; and the absolute perspective of a beatitude that ultimately transcends the opposition of good versus bad, right versus wrong, pleasant versus unpleasant, etc.); in spite of the fact that he performed a grand Horse Sacrifice as expiation for the putative wrong of the war. These debates and instructions and the account of this Horse Sacrifice are told at some length after the massive and narrative of the battle; they form a deliberate tale of pacification that aims to neutralise the inevitable reaction of the war. In the years that follow the war Dhritarashtra and his queen Gandhari , and Kunti, the mother of the Pandavas, lived a life of asceticism in a forest retreat and died with yogic calm in a forest fire. Krishna Vasudeva departed from this earth thirty-six years after the war. When they learned of this, the Pandavas believed it was time for them to leave this world too and they embarked upon the ‘Great Journey,’ which involved walking north toward the polar mountain, that is toward the heavenly worlds, until one’s body dropped dead. One by one Draupadi and the younger Pandavas died along the way until Yudhishthira was left alone with a dog that had followed him all the way. Yudhishthira made it to the gate of heaven and there refused the order to drive the dog back, at which point the dog was revealed to be an incarnate form of the God Dharma (the God who was Yudhishthira’s actual, physical father), who was there to test Yudhishthira’s virtue. Once in heaven Yudhishthira faced one final test of his virtue: He saw only the Dhritarashtra Clan in heaven, and he was told that his brothers were in hell. He insisted on joining his brothers in hell, if that were the case! It was then revealed that they were really in heaven, that this illusion had been one final test for him.
| 155 | Appendices Logistics of army at Kurukshetra where this Gita message was given: – Kauravas: 11 Akshouhini – Pandavas: 7 Akshouhini 1 Akshouhini = 21,870 chariots, 21,870 elephants, 65,610 horses and 109,350 footsoldiers (in a ratio of 1:1:3:5). 2. The technical aspects of the Gita The Gita contains 18 chapters and 700 verses, which are attributed to the four principal participants of the narration in the following manner: 1. Dhritarashtra 1 2. Sanjaya 41 3. Arjuna 84 4. Lord Krishna 574 Each verse is considered to be a very sacred mantra. The seed mantra of this scripture is said to be the 11th verse in Chapter II. The shakti mantra of this scripture, because of which it is endowed with the divine blessings and able to exert influence on mankind for centuries, is said to be the 66th verse in Chapter 18. In all in the entire Gita, Lord Krishna has been addressed with several different names and titles. These are: Anantarupa, Achyuta, Arisudhana, Krishna, Kesava, Kesanishudana, Kamalapatraksha, Govinda, Jagadpatih, Jagannivasa, Janardhana, Devedeva, Devavarah, Purushottama, Bhagawan, Bhutabhavana, Bhutesah, Madhusudhana, Mahabahu, Madhavah, Yadava, Yogaviththama, Vasudeva, Varsheya, Vishnuh, Hrisikesa and Harih. Each name has a separate significance in the context of the shloka and message intended for the reader. Just to give a little idea, the meanings of some of these names of Lord Sri Krishna are explained below. 1. Govinda : One who gives pleasure to the senses 2. Gopal: One who rears or looks after the cows 3. Madhava: Husband of Goddess Lakshmi 4. Mukunda: One who gives liberation 5. Achyuta: One who is infallible 6. Gopinatha : The lord of the Gopis 7. Madhusudana : The killer of the demon Madhu The Gita opens with blind King Dhritarashtra requesting his secretary, Sanjaya, to narrate the battle between his sons, the Kauravas, and their cousins, the Pandavas. Lord Krishna, the Supreme Personality of Godhead, out of affection for His devotee, the Pandava prince Arjuna, has agreed to drive his chariot. As Arjuna takes up his bow and prepares to fight, he sees the sons of Dhritarashtra drawn in military array and requests infallible Krishna to draw his chariot between the two fighting forces. There in the midst of both armies, Arjuna’s mind
| 156 | Gita for Professionals reels as he foresees the imminent death of his teacher, relatives, and friends. He throws down his bow and arrows and decides not to fight. In Chapter one and in the beginning of Chapter two, Arjuna presents his arguments for refusing to fight. Basically, he fears the sinful reactions of killing. But after Arjuna surrenders to Lord Krishna and requests the Lord to instruct him, the Lord begins countering Arjuna’s objections. First, Krishna analytically explains that fighting in His service is transcendental and will bring no sinful reaction. Krishna also explains the Vedas’ purpose as to gradually elevate souls to Krishna consciousness. Krishna thus encourages Arjuna to remain fixed in His service – fight – and ignore his mind’s desires. As Krishna’s explanations why Arjuna should fight were only a summary, and since Krishna glorifies both ‘buddhi-yoga’, intelligence used in spiritual advancement of knowledge (2.45, 2.49-50), and ‘karma’, work (2.47-48, 2.50), Arjuna becomes confused and wishes to use Krishna’s instruction to perform ‘buddhi-yoga’ as an excuse to retire the battlefield for a life of contemplation. Arjuna therefore opens Chapter three asking Krishna why He is encouraging fighting if intelligence is better than fruitive work. Krishna then explains ‘karma-yoga’, reaction-free devotional work, and clears up Arjuna’s mistaken idea that all work is fruitive and leads to bondage. Krishna explains that Arjuna should fight, for avoiding sinful reactions though devotional work is better than attempting to escape reactions though renouncing work. Krishna also instructs Arjuna to fight to set the proper example of duty. Krishna therefore tells Arjuna to fight, but with knowledge and detachment (3.29-30), without falling victim to his own attractions and aversions. Then, in answer to Arjuna’s question on the cause of a souls being impelled to improper action or neglect of duty, Krishna names the enemy: lust. He then recommends Arjuna to regulate his senses, become fixed in his pure identity as a servant of Krishna, and thereby avoid lust’s control. Then, with spiritual strength and deliberate intelligence, he should conquer that forceful enemy - lust. Since in Chapter three, Krishna has recommended that Arjuna fight in full knowledge of Him (3.30), the Lord, in Chapter four, explains different aspects of transcendental knowledge. First Krishna explains attaining knowledge through discipline. Then after successfully explaining His appearance and then His mission, the Lord explains His devotional service as the goal of (Krishna had already referred to the importance of performing ‘yajna’), sacrifice, in 3.9 Krishna next explains the soul’s relationship with Him as eternal of which he is part and parcel and which one must approach a bona fide spiritual master to learn. Chapter four ends with Krishna glorifying transcendental knowledge and requesting Arjuna to arm himself with this knowledge - which burns all sinful reactions to ashes - and fight! After Arjuna has been impressed with the importance of both work (which requires activity) and seeking knowledge (which tends to be inactive), Arjuna is perplexed. He is determined but confused, and he sees fighting and knowledge as a contradiction. Therefore Arjuna opens Chapter five by asking Krishna to definitively explain whether the renunciation of work (speculation, ‘sankhya, jnana’, inaction-in-knowledge) or work in devotion is superior. Krishna answers that one who is detached from his work’s results is the one who is truly renounced. Such a person knows that while the body acts, he, the soul, actually does nothing. Arjuna should therefore, do his duty steadily and act for the satisfaction of Krishna. Impartially viewing the external world, he should reside in his body aloof from bodily activities. By fixing his consciousness on the Supreme and knowing that Krishna is the true enjoyer, the
| 157 | Appendices goal of sacrifice and austerity, and the Lord of all planets, he, the pure soul, will find true peace beyond this material world. In the first five chapters, Krishna has explained ‘buddhi-yoga’, working with consciousness focused on Krishna without fruitive desires. The Lord has also explained ‘sankhya’, ‘karmayoga’, and ‘jnana-yoga’ to obtain liberation and as steppingstones to Krishna consciousness. Now, at the end of the Fifth Chapter (5. 27-28) and continuing on to the Sixth Chapter (wherein Krishna explains practical points for a practitioner), Krishna explains ‘dhyana-yoga’ concluding that ‘dhyana’, or meditation upon Krishna, is meditation’s final goal. Krishna begins the Sixth Chapter by explaining that the neophyte yogi engages in fruitive sitting postures while the advanced yogi, the true ‘sanyasi’, works without attachment. Such a yogi liberates, not degrades, himself by his mind’s activities. Carefully controlling his mind and engaging his body, and self in Krishna’s service, the yogi strictly practices ‘dhyana- yoga’ in a secluded place. Fixing his mind on the self and on Krishna, he attains transcendental happiness in the kingdom of God. Arjuna then points out the main difficulty in practicing yoga is controlling the mind. Krishna responds by saying that one can overcome the obstinate mind through constant practice and determination. In responding to Arjuna about the fate of an unsuccessful yogi, Krishna answers that one unsuccessful in his practice will still take birth in a family of wise transcendentalists and automatically attracts yogic principles. Krishna finally states in the last two verses of the chapter that the yogi is greater than the ascetic, the jnani and the karmi. And the greatest of all yogis is he who always thinks of Krishna and with greatest faith worships Him in loving service. Knowing Krishna’s instruction at the end of Chapter Six, one should initiate his practice of yoga from the point of concentrating of the mind upon Krishna. Chapter seven thus opens with Krishna explaining knowledge of Himself and His opulent energies. Thus Arjuna can fully worship Krishna, as described at the end of Chapter six, and think of Him with devotion as he fights. Krishna first explains that as He is the Supreme Truth, everything in existence is a combination of His material and spiritual energies. He is the active principle within all and is all-pervasive through His diverse material and spiritual energies. Because the world’s activities are conducted by the three modes of nature which emanate from Him, (although Krishna is independent and above them) only those who surrender to Krishna can cross beyond these modes to know Him. Four kinds of impious souls never surrender to Krishna while four kinds of pious souls do surrender. Krishna also covers Himself from the impersonalists, who are less intelligent, and from those who surrender to the demigods. But those who are truly pious, the undeluded, serve Krishna as the governor of the material manifestation, the demigods, and sacrifice, can know and understand Krishna – even at the time of death. Chapter eight begins by Arjuna asking Krishna about Brahman, karma, the demigods, the material world, and knowing Krishna at the time of death. Krishna first briefly answers Arjuna’s first five questions and then begins explaining in detail how to know Krishna at the time of death. Since one attains what one remembers at the time of death, if one remembers Krishna, one goes to Him. Krishna then explains how He can be constantly thought of as the transcendental person who knows everything, the oldest controller, the smallest, maintainer. Thus by practicing yoga and remembering Krishna, Krishna explains, one will go to the eternal spiritual world and never again to return to this temporary, miserable material world. Then, after describing the different yogic ways in which one may leave this world, Krishna
| 158 | Gita for Professionals advises Arjuna not to worry about other paths - either Vedic study, yoga, austere sacrifices, charity, jnana, or karma - for the results of these will all be obtained through performing devotional service. And in the end, such a yogi in devotion, reaches the supreme eternal abode. After Krishna answered Arjuna’s questions in Chapter eight, He continues speaking, in Chapter nine, the knowledge about Himself that He had begun explaining in Chapter seven. Krishna thus prefaces Chapter nine by stating that the knowledge He’ll now reveal is most confidential, for it is about His actual position, which only the non-envious and faithful can understand. Krishna continues explaining that although independent and aloof, He pervades, creates and annihilates the entire cosmos through His material energy. Those mahatmas who know Krishna as the Supreme Personality of Godhead take shelter in Him and serve Him as the only enjoyer and the supreme object of worship. Krishna then explains the fortunate position of such devotees: If one worships Krishna, Krishna cares, compensates for his deficiencies, and preserves his strengths. And all Krishna asks for is an offering of a leaf, a flower, or some water - if it is offered with devotion. Thus His devotee comes to Him. Even if a devotee unintentionally commits a horrendous act, he will be rectified, for Krishna promises that His devotee will never perish. In Chapters seven and nine, Krishna has explained knowledge of His energies. In Chapter ten, Krishna explains His opulence more specifically and thereby reveals Himself as the Supreme Personality of Godhead, the source of all. Krishna also tells how His pure devotees know that He is the unborn Supreme Lord, the source of all sages, the source of the material and spiritual worlds, and the source of all qualities and attitudes. Thus pure and wise devotees worship Krishna, converse about Him, and with thoughts dwelling in Him, undeluded and free from sin, engage in His service. Out of compassion, Krishna within their hearts destroys any remaining ignorance. After hearing of Krishna’s opulence, Arjuna confirms Krishna as the Supreme Lord by quoting authorities and explains that only Krishna can truly know Himself. Krishna then tells of His divine manifestations within this world - as the Super-soul, the ocean, the Himalayas - which merely indicate His limitless opulences, for a single fragment of Krishna’s energy pervades and supports this entire universe! Arjuna, although acknowledging that Krishna in the two-armed form that he now sees before him is Supreme, still requests Krishna to reveal that all-pervading Universal Form that supports the Universe. Thus, in Chapter eleven, Krishna proves Himself as the Supreme Lord and He establishes the criteria that anyone who claims to be God must also show a Universal Form. Krishna then reveals to Arjuna His wondrous effulgent, all-expansive form, and Arjuna sees all soldiers on both sides dying within it. Krishna explains His form as time, the destroyer of all world, and requests that Arjuna, knowing in advance the inevitable death of all the warriors, becomes His instrument. In answer to Arjuna’s fearful prayers, Krishna first shows His four-armed form before again returning to His original two-armed form. Krishna then states that his two-armed form can only be seen by pure devotees, and such pure devotees, working for Krishna, free from desiring fruitive activities, and who make Krishna the goal of their lives, certainly come to Him. In Chapter twelve, Arjuna, after witnessing Krishna’s awesome Universal Form, wishes to clarify his own position as a devotee, the highest worshiper of the Supreme. He thus asks
| 159 | Appendices whether worshiping Krishna through devotional service or worshipping the impersonal is superior. Krishna immediately responds saying that one engaged in His personal service is the topmost. One should therefore engage in Krishna’s service and fix his mind solely upon Krishna, and, if that cannot be done, one should follow the rules and regulations of ‘bhaktiyoga’, which purify one so he is later able to do so. Krishna then describes other processes that eventually lead to His pure devotional service. Then qualities that endear a devotee to Krishna, which Krishna next mentions, such as equality in both happiness and distress, independence from the ordinary course of activities, satisfaction, and the faithful following of the path of devotional service, are also part of the process of worshipping Krishna in devotional service. Arjuna opens Chapter thirteen by inquiring about the field of activities and the knower of that field. Krishna answers that the conditioned soul’s body and that body’s interactions within the material world are His limited field of activities. By understanding the difference between the body, the soul, and the Super-soul and by following the process of knowledge, the soul can transcend the good and the bad he meets, realise his eternal subordination to Krishna, and attain the supreme destination. The thirteenth Chapter clearly explained that by humbly developing knowledge one can become free from material entanglement. It is also explained that the living entity’s entanglement within the material world due to his association with the modes of material nature (13. 20-22). Now, in Chapter fourteen, the Supreme Personality of Godhead, in detail, explains the three modes - goodness, passion and ignorance - those forces that bind and control all conditioned souls within this world. A soul can, however, transcend these modes through devotional service (all other processes are contaminated by the modes). Thus the limitations imposed by his field of activities can be overthrown and the soul can be elevated to the Brahman platform, the constitutional position of purity and happiness - a platform of which Krishna is the basis. As one must be detached from the modes and their results in order to be attached to the service of the Lord, Krishna describes in Chapter fifteen the process of freeing oneself from matter’s grip. He begins by comparing the material world to a gigantic, upside-down banyan tree, invoking Arjuna to detach himself from it through surrender. Thus, the soul can end his transmigrations and return to Him in the spiritual world. Although the foolish cannot understand that the soul transmigrates, quitting one body to obtain a new body based on his mind’s desires, transcendentalists see this clearly. The foolish can learn to see properly by understanding that it is Krishna who is the splendor of the sun, moon, and fire, as the one keeping the planets in orbit and making vegetables succulent. They can see Krishna as the fire of digestion; as the Parmatma in everyone’s heart; as the giver of remembrance, knowledge, and forgetfulness; and as the goal of the Vedas and the compiler of Vedanta. Krishna then reveals that knowing Him as the Supreme Personality of Godhead and engaging in His service is the ultimate purpose of the Vedanta and the most confidential part of the Vedas. In Chapter Fifteen, auspicious, elevating activities were described as part of the banyan tree. In Chapter Sixteen, after mentioning twenty-six godly qualities, Krishna explains the demonic nature which degrades the soul through arrogant, ignorant, and conceited pursuits of sense gratification and power.
| 160 | Gita for Professionals Krishna explains the demonic mentality as follows: The world is unreal and is produced only of sex desire. Taking shelter of lust, they think of sense gratification as the goal of life and scheme to illegally increase their wealth. While plotting to kill their ‘competitor’ enemies, they think themselves powerful and happy, and they, surrounded by their relatives, use sacrifices and charity only to further increase their happiness. Perplexed by illusory anxieties, bewildered by self-complacency, impudency, and wealth; and envying the Super-soul within their own bodies and within the bodies of others, demons blaspheme real religion. These mischievous, lowest amongst men are repeatedly cast by Krishna into demonic species to gradually sink to the most abominable forms of existence. Krishna ends the chapter by explaining that because lust, anger and greed are the beginnings of demonic life, all sane men should therefore give them up and understand their duty through faithfully following the scriptures. Krishna has concluded Chapter Sixteen by declaring that the ultimate difference between the divine and the demonic is that the divine follow the scriptures while the demons do not. In the beginning of Chapter Seventeen, Arjuna inquires more about those who don’t follow scriptures, but who worship according to their imaginations. Krishna answers by describing how the combination of the modes of material nature that control a particular person will dictate a person’s faith, worship, eating, sacrifices, charity and austerity. The chapter ends with Krishna explaining the syllables ‘om tat sat’ and how these syllables indicate that any sacrifice, austerity, or charity dictated by the modes and performed without devotional service is useless in this life or the next. One should therefore directly take to Krishna’s service in Krishna consciousness. The entire Gita is encapsulated in seventeen chapters, and in the Eighteenth Chapter, Krishna reviews the knowledge already presented earlier. In this chapter Krishna concludes, as He has done throughout the Gita, that one should practice devotional service - Krishna consciousness. Since Arjuna’s basic desire to renounce his duty of fighting was fear of sinful reaction, Krishna explains true renunciation and how to transcend sinful reactions through (1) becoming renounced from the fruits of activities, (2) abiding by the order of the Super-soul, and (3) worshipping the Lord through one’s fruits of work by acting either as ‘brahmana’, ‘kshatryia’, ‘vaisya’, or ‘sudra’ according to one’s mode of nature. (Each leads Arjuna to fight) Thus, one can achieve the self-realised position of ‘brahma-bhuta’ and that position, detached from all material things, one can practice pure devotional service. Krishna can only be known through surrendering to Him in devotional service, and by this direct process - free from karma or jnana, Arjuna should need not fear any sinful reactions. Under Krishna’s protection, such a pure devotee will reach “Krishna-loka”. Krishna instructs Arjuna that he should surrender to the Supreme Lord within his heart and thus attain peace in His supreme, eternal abode. The most confidential knowledge is then explained by Krishna: “Become My devotee, always think of Me, act for Me, worship Me, and offer all homage unto Me. Surrender unto Me alone. Do not fear sinful reactions.” After hearing the instructions of Sri Krishna, Arjuna is convinced and ready to fight. Sanjaya, after narrating this conversation to Dhritarashtra, ecstatically thinks of the wondrous two-armed form of Krishna and predicts victory for Arjuna, the supreme archer, for he is surrendered to Krishna, the master of all mystics.
| 161 | Appendices Appendix B The Mahamantra for well being – Gayatri Mantra Researched from the internet websites The Gayatri Mantra is a highly revered mantra in Hinduism and is the mother of all Mantras. Written in Sanskrit, it consists of the prefix: om bhur bhuvaha, a formula taken from the Yajurveda, and the verse 3.62.10 of the Rigveda (which is an example of the Gayatri Mantra, whence the mantra’s name). Since the other three Vedas contain material from the Rigveda, the Gayatri Mantra is found in all four Vedas. The Devi (Goddess) invoked in this mantra is Savitri, so the mantra is also called Savitri. A personification of this mantra has come to be worshipped as a goddess in her own right, Gayatri. The Gayatri Mantra is praised in several other Hindu scriptures, including Manusmati, Atharvaveda, and the Gita. The Gayatri Mantra is an important part of the upanayanam (sacred thread) ceremony for Brahmins, and was traditionally chanted only by Brahmin males, generally as part of their daily rituals. In modern times, chanting of the Gayatri Mantra is more widespread, such as at cultural celebrations, and its use has spread to include non-Brahmins and women. *OM BHUR, OM BHUVAHA, OM SWAHA, OM MAHAHA, OM JANAHA, OM TAPAHA, OM SATYAM, OM TAT SAVITUR VARENYAM BHARGHO DEVASYA DHIMAHI DHIYO YONAHA PRACHODAYAT * ß Yetj YegJeë mJeë leled meefJelegj JejsC³eb Yeieex osJem³e Oeerceefn efOe³ees ³ees veë Òe®eeso³eeled The Entire Mantra says, “I invoke the Earth Plane, The Astral Plane, The Celestial Plane, The Plane of Spiritual Balance, The Plane of Human Spiritual Knowledge, The Plane of Spiritual Austerities, and The Plane of Ultimate Truth. Oh, great Spiritual Light which is the brilliance of all Divinity, we meditate upon You. Please illumine our minds.” By chanting this mantra, Divine spiritual light and power is infused in each of the seven chakras and connects them to the Spiritual Realms. The last part infuses our minds, hearts and souls with the power of the spiritual light that created the Universe. Gayatri Mantra – This is a very powerful mantra to be chanted 108 times daily in the morning as well as in the evening and it will benefit the chanter immensely. Benefits:- It is believed that this mantra is powerful enough to get one out of any trouble, be it financial, health, mental, bodily illness, depression, tension, stress etc... It is known to have worked well against Diabetes, Obesity and Overweight problems, Speech disorder, brain related illness or problems, forgetfulness, epilepsy etc... http://www.panditjiusa.com/mantropasana.htm Chanting of Gayatri Mantra removes all obstacles in our path to increased wisdom and spiritual growth and development. The teachings and powers incorporated in the Gayatri
| 162 | Gita for Professionals Mantra fulfil this purpose. Righteous wisdom starts emerging soon after Japa (recitation) of the Gayatri Mantra is performed. Sathya Sai Baba teaches that the Gayatri Mantra “will protect you from harm wherever you are, make your intellect shine, improve your power of speech, and dispel the darkness of ignorance (Dhiyoyonah prachodayaath)”. http://www.eaglespace.com/spirit/gayatri.php Chapter 10, Sloka 35 of Gita talks about Gayatri Mantra ye=nlmeece leLee meecveeb iee³e$eer ívomeecenced ~ ceemeeveeb ceeie&Meer<eexçnce=letveeb kegÀmegceekeÀjë ~~35~~ ye=nlmeece – B-rihatsama leLee – also meecveeced – among Sama hymns iee³e$eer – Gayatri ívomeeced – among metres Denced – I ceemeeveeced – among months ceeie&Meer<e&ë – Margasirsha Denced – I $eÝletveeced – among seasons kegÀmegceekeÀjë – the flowery season Likewise among the hymns I am the Brhatsaman; of poetic metres, I am the Gayatri; of the months [am the Margasirsha (corresponding approximately to November); and of the six seasons I am the spring that brings flowers.
| 163 | Appendices Appendix C Meditation and its benefits Meditation is an enrichment to your soul. While a meditative state is the natural outcome of yoga and the spiritual benefit of meditation is supreme bliss or enlightenment, these words are unlikely to be understood by many. However, progress towards meditation and meditative techniques have several benefits at the gross body or material level: • Improvement of body lustre and general health – When your mind focuses on a particular part of the body, the blood flow to that part increases and cells receive more oxygen and other nutrients in abundance. Today, many of the film stars and fashion models include meditation in their daily regimen. • Improvement in concentration – Many of the athletes and sports professionals regularly employ meditation methods. Studies have found a direct correlation between concentration exercises (meditation) and the performance level of sports professionals. Meditation strengthens the mind, it comes under control and is able to provide effective guidance to the physical body to effectively execute all its projects. Psychological Exercises are a powerful way of improving concentration and improving mental strength. Health benefits of Meditation Though meditation is usually recognised as a largely spiritual practice, it also has many health benefits. The yoga and meditation techniques are being implemented in management of life threatening diseases; in transformation of molecular and genetic structure; in reversal of mental illnesses, in accelerated learning programmes, in perceptions and communications beyond the physical, in solving problems and atomic and nuclear physics; in gaining better ecological understanding; in management of lifestyle and future world problems. Some benefits of meditation are: • It lowers oxygen consumption. • It decreases respiratory rate. • It increases blood flow and slows the heart rate. • Increases exercise tolerance in heart patients. • Leads to a deeper level of relaxation. • Good for people with high blood pressure as it brings the B.P. to normal. • Reduces anxiety attacks by lowering the levels of blood lactate. • Decreases muscle tension (any pain due to tension) and headaches. • Builds self-confidence.
| 164 | Gita for Professionals • It increases serotonin production which influences mood and behaviour. Low levels of serotonin are associated with depression, obesity, insomnia and headaches. • Helps in chronic diseases like allergies, arthritis, etc. • Reduces Pre-menstrual Syndrome. • Helps in post-operative healing. • Enhances the immune system. Research has revealed that meditation increases activity of ‘natural-killer cells’, which kill bacteria and cancer cells. • Also reduces activity of viruses and emotional distress. Benefits of meditation on Women’s Health and Pregnancy: • Identity of your own – besides daughter, wife, mother etc.- Women begin life as someone’s daughter, and then someone’s lover, wife, someone’s mother. Yes, but who am I – who am I really? Not only does a woman need an understanding of her body but also needs to connect with the essence of her true self. A true self, which is an identity beyond everyday change – beyond gender, beyond fluctuations of hormones, beyond family expectations and other superimposed personality patterns. Discovering this true self is not as easy. Just when you know who you are, it all changes again. The process of self-discovery involves, stripping off false layers of identity, going back through all the conditionings, realising – “I am not that, and not that, and not that”, an emptiness out of which arises the realisation – “Ah ha! I am that”. The place for this self discovery is not the psychiatrist’s couch, the matrimonial bed, the mother’s group, or even a yoga retreat, but within your own private meditation times. • Resolve Phobias – Meditation can help to resolve the deepest of neuroses, fears and conflict which play their part in causing stress and ill health. For mothers-to-be – Meditation puts mothers in tune with their babies. Manta Japa is especially appropriate for pregnant women. [See box Mantra Japa for pregnant women]. After birth, daily meditation becomes a precious time to refocus and make sense of the many new thoughts and feelings which can be running through your mind, brought about by the events of childbirth and new motherhood http://www.healthandyoga.com/html/meditation/objectives.html
| 165 | Appendices Appendix D Mathematical kaleidoscope that indicates that all religions are one We have 26 alphabets in English, which can be sequentially numbered as given below: A B C D E F G H I J K L M N O P Q R S T U V W X Y Z 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 With each alphabet getting a number, in chronological order, as above, study the following, and bring down the total to a single digit and see the result yourself Hindu S h r e e K r i s h n a 19+8+18+5+5+11+18+9+19+8+14+1=135=9 M u s l i m M o h a m m e d 13+15+8+1+13+13+5+4=72=9 Jain M a h a v i r 13+1+8+1+22+9+18=72=9 Sikh G u r u N a n a k 7+21+18+21+14+1+14+1+11=108=9 Parsi Z a r a t h u s t r a 26+1+18+1+20+8+21+19+20+18+1=153=9 Buddhist G a u t a m 7+1+21+20+1+13=63=9 Christian E s a M e s s i a h 5+19+1+13+5+19+19+9+1+8=99=18=9 Each one ends with number 9: THAT IS NATURE’S CREATION TO SHOW THAT GOD IS ONE. References: Note 1 :http://www.vijaykumar.org/Gita-Hinduism/Gita-Meaning.html Note 2: http://hinduism.about.com/od/thegita/a/famousquotes.htm and http://www.debmedia.com/forum/ showthread.php?tid=21
| 166 | Gita for Professionals Appendix E Legends and episodes relating to some great men and spiritualism 1. Rockefeller turns to spiritualism 2. Alexander the Great meets a saint in India http://rkmissionashrama.org/anecdotes/485/ 1. The Transformation of Rockefeller by Swami Vivekananda through the strength of spiritualism There are instances of his having converted many people into the path of spirituality for their own good as well as for the good of their nation. We shall see one such person in the West who was privileged and blessed to attain transformation through the power of the spiritual master Swami Vivekananda. Many may know that Rockefeller was the richest man on the earth. His life is very interesting. At the age of 33, Rockefeller had accumulated his first million. At the age of forty three, he had built up the largest monopoly the world has ever seen, the great Standard Oil company. Yet at 53, worry and tension wrecked his health. He was attacked by mystifying digestive maladies that swept away his hair and even the eye lashes. So serious was his condition that he was advised to live on milk. The doctors said that he had contracted a type of baldness that often starts with sheer nervousness, he looked so startling with his stark bald head that he wore a skull cap and later replaced it with a silver wig. Originally Rockefeller had an iron constitution. He possessed stalwart shoulders, erect carriage and a strong, brisk gait. Yet at 53, when most men are at a prime of their career, his shoulders drooped and he shambled as he walked. When he looked in a mirror he saw an old man. The ceaseless work, the endless worry the streams of abuse, the sleepless nights and the lack of exercises had exacted their toll. He was the richest man in the world, yet he had to live on a diet that a pauper would have scorned. His income was a million dollars a week, but two dollars would probably have paid for all that the doctors would allow him to eat. His skin had lost its colour it looked like old parchment drawn tight across the bones. And he could not survive without constant medical attention. All this was because of high tension living. He literally drove himself to the grave. Nothing lighted his countenance except the news of a good bargain. He pursued his goal of making money with grim determination. When he made a big profit, he would laugh and dance but if he lost money he would fall ill. Once he shipped 40,000 dollars worth grain but refused to insure it for a mere 150 dollars, though many of his colleagues suggested him to do so. That night a vicious storm raged on the sea and Rockefeller felt so worried about losing his cargo that the whole night he kept pacing the office floor without sleep. Morning, when one of his colleagues arrived he asked him to rush and get an insurance for the cargo. When the insurance arrived Rockefeller was in even worse state of nerves. For, in the meantime, a telegram had arrived intimating that the cargo had safely reached the destination. He was now sicker than ever for having wasted 150 dollars. He was so sick that he was bedridden for many days over 150 dollars, the man who, at that time was earning, 5,00,000 dollars a year.
| 167 | Appendices He had no time to play, no time for recreation, no time for anything except making money and teaching in Sunday school. When his partner purchased a pleasure boat and requested Rockefeller one Saturday afternoon to join him in the ride, Rockefeller was annoyed and said, “You are the most extravagant man I ever knew. You are injuring your credits at the banks and my credits too. You must know that you are wrecking our business. I am not going to join in your pleasure ride.” So saying, he stayed plugging in the office all Saturday afternoon. The same lack of humour, the same lack of perspective characterised Rockefeller throughout his career. With millions at his command he never put his head on the pillow without worrying about losing the future. It never occurred to him that this success may be only temporary, he was sane in every respect but mad about money. Rockefeller once confessed that he wanted to be loved. He was so cold and suspicious that few people ever liked him, let alone love him. Rockefeller’s own brother hated him so much that he did not allow his family to enter the next house of Rockefeller’s. His employees and associates lived in a holy fear of him and ironically he was afraid of his employees – afraid that they may tell outside his office and give away his trade secrets. He signed a ten year contract with a partner and made him promise that he will not tell about it to anyone including his wife. Such was his suspicion and self-centeredness. Then at the very peak of prosperity with gold flowing in his coffers like hot yellow lava down a volcano, his private world collapsed. Books and articles denounced the robber baron of the Standard Oil Company for secret rebates with the rail-roads and the ruthless crushing of his rivals. In the oil fields of Pennsylvania, Rockefeller was the most hated man of earth. He was hanged in effigy by the men he crushed. Many of them, wanted to tie a rope around his withered neck and hang him onto the limb of a sour apple tree. Letters breathing fire and brimstone poured into his office – letters even threatening his life. He hired bodyguards to keep his enemies from killing him. He attempted to ignore this cyclone of hate. Once he said cynically, “You may kick me and abuse me provided you let me have my own way of making money. But he discovered that he was after all a human being. He could not digest the hatred heaped on him. His health began to crack down. He was puzzled and bewildered by this new enemy – illness – which at first attacked him from within. At first he remained secretive about his occasional indispositions and tried to put his illness out of his mind. But insomnia, indigestion and loss of hair – all of physical symptoms of worry and collapse began to manifest themselves. Finally the doctors told him the shocking truth. He could make his choice: Either his money and worries or his life. They warned him that he must either retire from the business or be ready to die. He retired. But before he did so, worry, greed and fear had already shattered his health. This was a period of transition in his life. He was confronted with his greatest enemy, his own self. At this psychological moment of his life, he learnt of the wonderful and extraordinary Hindu monk Vivekananda staying in the house of one of his business colleagues in Chicago. Rockefeller was invited many times by this friend but he refused the invitation. One day, although he did not want to meet the Swamiji, he was pushed to do so by an impulse and went directly to the house of his friend, brushing aside the butler saying that he wanted to meet the Hindu monk. The butler ushered him into the living room and not waiting to be announced, Rockefeller entered Swamiji’s adjoining study room and was much surprised to see Swamiji behind the writing table, not even lifting his eyes to see who has entered.
| 168 | Gita for Professionals After a while, in a quiet voice Swamiji, who had not seen Rockefeller even once, talked to him of his innermost secrets and anxieties. He talked of things which even his closest friends and relatives would not have known. It seemed miraculous, supernatural to Rockefeller. “How do you know all this? Who has talked of this to you?” he burst out. Swamiji looked at him with a quiet, calm smile on his lips as if a child standing before him had asked a foolish question. Swamiji said, “Forget the past. Became gay again. Build up your health. Do not dwell on your sorrows; Transmute your emotions into some form of creative external expression. Your spiritual health requires it. You are only a channel for God’s money that you have accumulated and it is your duty to do good to the world. God has given you all His wealth in order that you may get an opportunity to serve Him and His starving millions of children.” On hearing this, Rockefeller was annoyed that anyone dared to talk to him in that manner. He left the room in irritation, not even saying goodbye. But after a week, again without being announced, he entered Swamiji’s study and finding him the same as before, threw on his desk a paper which told of his plans to donate an enormous sum of money towards financing a public institution. “Well, there you are Swami”. Rockefeller said, “You must be satisfied now and you can thank me for it.” Swamiji did not even lift his eyes, did not move for a time. Then taking the paper he quietly read it and said, “It is for you to thank me.” That was all. That was Rockefeller’s first large donation to public welfare. From then on, he started giving his millions away. Sometimes it was not easy. When he offered a huge sum to church, all the pulpits over the country thundered back with cries of tainted money. But he kept on giving. When he learned of a starved little college on the shores of Lake Michigan that was being closed for the want of funds, he came to their rescue. He poured millions of dollars into that college and built it into the now world famous University of Chicago. He tried to help the Negroes. He gave money to the Negro universities like the Tuskegee College, where funds were needed to carry on the work of George Washington Carver. He spent millions stamping out the greatest scourge disease that ever handicapped South America. And he went further – he established the great international foundation – the Rockefeller Foundation – which fights diseases and ignorance all over the world even today. Never before in the history had ever there been even remotely anything like the Rockefeller Foundation. It is something unique. Rockefeller knew that all over the world there are many fine movements that men of vision start. Research is undertaken; colleges are founded; doctors struggle to fight the diseases. But only too often this high minded work has to die for the lack of sufficient funds. He decided to help these pioneers of humanity, not to take over their institutions, but to give them money and help them to help themselves. Today the world is thankful to Rockefeller for the discovery of penicillin, the cure of spinal meningitis a disease that used to kill 4 out of every children, and malaria, influenza, diphtheria and others. When Rockefeller gave away his money in this manner, he began to feel peace and happiness in him. He became contented and was so completely changed that he did not worry at all. In fact he refused even to lose on night’s sleep when he was forced to accept the greatest defeat of his career. And that defeat came when the corporation he had built, the huge Standard Oil Company, was ordered to pay heaviest fine in the history of litigation. According to the US Govt. the Standard Oil company was a monopoly in direct violation of anti-trust laws. The battle raged on for five years. The legal brains in the land fought interminably in what was up to then
| 169 | Appendices the longest court war in the history. At the end the Standard Oil Company lost. When the judgment was announced, the lawyers for the defence feared that Rockefeller would take it very hard. Little did they realise how much he had changed. The lawyers contacted him over phone discussed the matter as gently as they could. But Rockefeller, far from being disheartened, consoled the lawyers and asked them not to bother, but to have a sound sleep that night. The very man who had taken to bed for having wasted 150 dollars in insurance could now digest the insult and penalty with light heart. Such was his transformation after meeting Vivekananda, even though on two brief occasions. This man whom the doctors gave up the hope of surviving at the age fifty three, now lived to see his ninety eighth year in a hale and healthy condition. 2. Alexander the Great meets a saint in India When Alexander – the Great, visited India after conquering all the other countries in the world that were known to him, he wanted to see the strange Indians of whom he had been hearing so much. He was just led to a monk or priest on the bank of the Indus river. The monk lay there on the sands, bare-footed, naked, wearing no clothes and not knowing where from his tomorrow’s food was to come, just lying there and basking in the sun. All that this monk ever did was probably what all saints did; spent his life meditating! Alexander, the Great, with his crown shining, dazzling with the brilliant diamonds and gems that he had got from Persia, stood beside him in all his glory. Beside him was the monk with no clothes on – what a contrast, what a contrast! The riches of the whole world represented by the body of Alexander on one side, and all the outward poverty represented by the saint on the other side! But one would have to simply to look at their faces to be convinced of sense of peace, fulfilment in life, contentment and happiness, the poverty or riches of their true souls. While Alexander himself had tons of worries, problems and matters of concern burdening his mind, there was a beaming countenance and a happy, joyful face of the saint. Alexander, the Great was struck by his appearance. He fell in love with him, and just asked the saint to come with him to Greece. The saint laughed, and his answer was: “The world is in Me.” The world cannot contain Me. The universe is in Me. I cannot be confined in the Universe. Greece and Rome are in Me. The suns and stars rise and set in Me.” Alexander, the Great, not being used to this kind of language, was surprised. He said, “I will give you riches. I will just flood you with worldly pleasures. All sort of things that people desire, all sorts of things which captivate and charm people will be in wild profusion at your service. Please accompany me to Greece.” The saint laughed, laughed at his reply and indicated that he was content and refused. Alexander was furious as he was not used to being refused or a ‘no’ for an answer from anyone. He took out his sword and threatened to kill the saint which only amused him more. Even in the face of certain death a self realised saint has no fear. Alexander realised this. His respect for India increased phenomenally. He learnt his lesson and issued instructions that when he died his hands must be left dangling out of his coffin for all to see. The intention was to express that he could carry nothing except his empty hands in his grave. This is also a message from the Gita.
| 170 | Gita for Professionals Appendix F The power of soft and affectionate speech It is said that ‘Vani’ (speech) and ‘Pani’ (water) must be used with discretion. Both are precious and need to be used lovingly and sparingly. Somewhere in our scriptures it has also been said that a full blooded wound from an arrow may eventually heal without leaving a scar but the wound of a harsh, bad or scathing word will leave a permanent scar. According to Rig Veda, a person who talks sweet spends all his/her days in happiness. We should always be soft spoken. Sweet speech has the ability to attract one and all. On the contrary, vitriolic speech keeps people away. That is why one should always be soft spoken so that it enhances brotherhood and affection. Yajur Veda too states that one should be cautious not to speak anything that hurts others. Such kind of speech never helps but always brings destruction. Rig Veda states that among a man’s many good possessions, a good command of speech has no equal. Now, how many of us really know how to sweet talk? In modern times, our tolerance level has gone so low that even a small provocation is enough for us to start hurling abuses even at a complete stranger. We all know the power of sweet talk, but incorporating it in our respective life is a completely different ball game altogether. However, if we make ourselves consciously aware of the benefits of even little sweet-talking, the benefits have to be experienced to be believed. Just ask yourself a question – who you think will get your help first, an acid tongue lasher or a sweet talker. The answer is pretty clear, the latter. A sweet talk can get you the window-seat in a plane, the best treatment at a restaurant, help from a colleague, lift from a total stranger and sometimes, even a raise or promotion. The following is a wonderful story of a man who salvaged a lost situation with the power of speech and soft tongue. Parable of the conceited man who salvaged his situation by using the right words and soft speech A man who was well qualified but conceited, was told to meet a senior executive for a possible job. While waiting in the interview room, his watch fell down and he was crouching on his knees searching for it when the executive came him and mistook him for the sweeper. He was not happy with the state of the room and ordered the man, “Sweep away the dust and clear the rubbish from the room.” The conceited man was hurt and reacted recklessly. He got up and glared at the executive angrily and rudely walked out without saying a single word. Later, his father asked him what happened at the job interview and the young man indignantly told him that he was mistreated and ordered about like a servant only because he was crouching down looking for a watch. The father thought for a moment and asked him whether he wanted that job or not. The young man sheepishly said that he did, but now that he had been rude he did not expect to get it again. This incident had brought down his conceit and his arrogance a bit because the job did mean a lot to him and had this incident not taken place, he would have certainly got it as he was otherwise well qualified. His pride, anger and rudeness cost him his job which he realised. Sorrowfully, the youth began to weep. The father then advised him to go again to that executive but with a reformed personality and humility. He also explained in detail how he should speak. This time the young man had learnt his lesson and was devoid of all arrogance, conceit, and rudeness and respectfully got up when the executive came into the room. Naturally the executive
| 171 | Appendices asked him the reason for his departure the previous time. He answered in all humility, that, “I saw no dirt or rubbish in this room, except for my own conceited self. Your question provided me with a mirror which I had missed out in so many days, and not realising that it was fair and disrespectful to you, I retraced my steps. However I have cleansed myself and come to apologise to you for my rudeness in walking away.” He did not ask for the job, but this frank and sweet talk appealed to the executive and the interview was conducted and he got the job as expected. The reason was not his qualification but his newly acquired credential and trait of humility. The following are some tips which may be useful to CAs and professionals in accelerating their progress. Get into the habit of giving due respect to others around you Give respect to everyone. Sometimes, a simple smile from you can make the entire day of someone. Never forget to thank the liftman when he opens the lift for you, or your chauffeur, when he opens the door of your car. Give a bright smile to your colleagues as well as the others around you. You would start feeling the change from the next day itself. When you are happy, the world will also be happy for you. Moreover, when you respect someone, you are in least danger of hurting him/her and there is the score for you. So, stick to this motto and see the world changing around you. Be Sympathetic We, as human beings, are given the power of understanding and if we don’t integrate it in our life, how can we expect to justify our humane side. Everyone wants sympathy, especially when he/she has gone through a really bad phase in life. Don’t you love it when your friend sympathises with your grilling schedule at work? So, don’t be a miser for words and let people know that you care. Humour Mechanism Everyone likes funny people. Integrate humour in your life and try to search the sunnyside up in everything. You would soon find the ultimate secret of being happy. Tell jokes, poke harmless fun, and see the gloomy mood changing in an instant. However, refrain from sarcasm, as only a few of us can really pull it off without hurting someone’s feeling. Stick to light humour instead. Be Confident For sweet talking, being sympathetic alone is not enough. You also need confidence. Don’t let yourself be cast out as too mellow or pushover, as the world will start using you then. Be a confident and levelheaded person, who knows what he/she is doing. Make sure the world knows it too. Don’t give anyone a chance to take advantage of you or typecasting you a patsy or a softy. Flatter a little but don’t go overboard A little flattery never hurts! Be the first one to notice the positive change in a person and compliment on it. For instance, if your colleague is donning a new shirt, don’t forget to shower an admiring compliment on him/her. Congratulate your colleagues on successfully finishing a project. A little flirting with your client can help seal your success. However, never ever give a cheap remark or go over the top in flattery.
| 172 | Gita for Professionals Be Spontaneous Whenever you say something, make sure that it doesn’t look like a prepared speech or something well thought of (in advance). It should come out in a spontaneous manner, giving a genuine appearance to your words. If you are a serious person, who doesn’t talk much, it’s time for you to open up. You can practice with your friends and family members and then employ it elsewhere too.
| 173 | Appendices Appendix G Anger and anger management In the Gita, Chapter 2, verses 62 and 63 the Lord says: “When a man thinks of the objects, attachment to the object arises: from attachments desire is born; from desire anger rises; from anger comes delusion; from delusion the loss of memory; from loss of memory the destruction of discrimination; from destruction of discrimination a man perishes’’. In my opinion anger cannot be analysed better than what the Lord had done in the above verse of the Gita. Let me explain. Loss of Reasoning. When we lose our temper, we lose our reasoning too and when we lose our reasoning, we become animals. We all have learnt from our sad experience that when our temper flies, we never do a thing that we will be proud of and often we end up apologising. However, apology does not help curb our anger. In fact by saying that you are sorry all you have done is you have justified your deeds done in anger. In other words you have found an excuse to be angry again. Anatomy of Anger. The Gita tells us to first recognise how anger works. Anger is always associated with the frustration of not being able to fulfil your desire like greed, sexual desire, financial desire, hunger for power and prestige. When you cannot get what you want, your mind gets disturbed and anger ensues, which takes your mind away. Consequently your sanity is affected. The beginning of anger could be the most trivial but in no time it reaches to its greatest height totally destroying your discriminating power. You do not care whom you are hurting or harming. If you are unable to harm those you wish to harm then you start harming or hurting yourself. That is what the Lord meant by saying that the end result of anger is own annihilation. Anger is totally unbiased towards age, race, colour, creed and religion – no person is exempt from it. It rouses even those who are by nature gentle and quit to commit savage and violent acts. Control of Anger. There are three suggestions for avoiding anger and its ugly consequences: 1 Anger is not always bad as long as you have not lost your discriminating power. How do you recognise that? By not becoming stubborn about fulfilling your desires. 2 Every evening set aside 10 minutes before going to sleep and lay before minds all the consequences connected with anger and judge their real values. Keep in mind that anger brings grief to a father, divorce to a husband or wife; failure to an employee, loss to a businessman and the list goes on. 3 Read the 62nd and 63rd verses of Chapter 2 of the Gita everyday in the morning and pray to the Lord to really understand the true meaning of what He wished to convey to us through these verses. Your prayer will definitely be answered one day. When that happens; you may still get angry occasionally but you will not be stubborn. May the Lord be your shining guide. http://www.indiadivine.org/audarya/hinduism-forum/239991Gitas-analysis-anger.html Chapter 2, Shloka 62 me²elmebpee³eles keÀeceë keÀeceel¬eÀesOeesçefYepee³eles ~~62~~ O³ee³eleë – thinking
| 174 | Gita for Professionals efJe<e³eeved – on objects Hegbmeë – of a man mebieë – attachment les<eg – in them GHepee³eles – arises mebieeled – from attachment mebpee³eles – is born keÀeceë – desire keÀeceeled – from desire ¬eÀesOeë – anger DeefYepee³eles – arises The man dwelling on sense-objects develops attachments for them; from attachment spring desire, and from desire when unfulfilled, ensues anger. (62) Chapter 2, Shloka 63 ¬eÀesOeeÓJeefle mebceesnë mebceesnelmece=efleefJeYe´ceë ~ mce=efleYe´bMeeodyegef×veeMees yegef×veeMeeled ÒeCeM³eefle ~~63~~ ¬eÀesOeeled – from anger YeJeefle – comes mebceesnë – delusion mebceesneled – from delusion mce=efleefJeYe´ceë – loss of memory mce=efleYe´bMeeled – from loss of memory yegef×veeMeë – the destruction of intellect yegef×veeMeeled – from the destruction of intellect ÒeCeM³eefle – he perishes From anger arises delusion; from delusion comes loss of memory; from loss of memory, comes loss of intellect; and from loss of intellect one goes to complete ruin. (63)
| 175 | Appendices Acknowledgments for contribution, books, material and support for this book to: CA K. C. Narang Late CA Narayan Varma CA Ashok Barat CA N. Venkatram CA M. S. Mehta Vijaya Venkatram CA Mahesh Bhatki CA Jatin Jhaveri CA Rajan Gupte Chhaviraj Joshi CA Santosh Aggrawal Anil Karumbiya John Mason Puja Jaiswal CA Ekta Gupta CA Nayan Kothari Late M. M. Dixit (Author’s guruji, an expert sitarist) CA Rajneesh Aggrawal CA Nimishbhai Shah CA Himanshu Vasa Bakul Chandola Priya Bhatki Govind Purohit The entire Managing Committee of the Bombay Chartered Accountants Society References and some anecdotes from discourses of the following eminent spiritual speakers and writers have also been used: Pujyashri Bhupendra Pandya Swami Sukhabodhananda Swami Nikhileshwaranand, Ramkrishna Mission, Vadodara Smt. Jaya Row Swamini Vimlananda Anandmurti Gurumaa