Does God exist ?

 (adapted from Swami Paramarthananda’s talk)

    Even the people who perform Iswara Puja regularly with devotion may at one time or other get a doubt whether God really exists.  Even if one does not get by himself, reading some of the works of atheists and agnostics may make one wonder whether, apart from faith, any logical or scientific proof can be advanced to counter their arguments.  This question has been dealt by several people in several ways, because this problem doesn’t belong to Hindu religion only and other religions also have to face this question. Because, most of the other religions including Christianity and Islam accept the existence of a God. Now, let us see how the Vedic tradition approaches this question.  If one asks a traditional teacher the proof for the existence of God, it will be met with a counter question as to what is his definition of God.   For, if one is not clear about the definition, any explanation will only add to the confusion because of the communication gap.  To avoid this the traditional teacher seeks to clarify the questioner’s idea of God so that both of them refer to the same concept and there is no communication gap in further discussion.  So let us first see the definition of God as per Vedas.

    According to Vedas, God is defined as Chaitanya swaroopa and Chaitanyam is the principle of Pure Consciousness. So God is defined as “Pure Consciousness”.  Lord Yama defines this principle in Kathopnishad (2-1-3) as:

 Yena roopam rasam gandham shabdaan sparshaan cha maithunaan I

etena eva vijaanaati kim atra parishishyate. Etat vai tat II (2-1-3)

Through this alone one knows colour, taste, smell, sounds, touches, and conjugal pleasures. What is there unknowable to That in this world?  This is verily That.

So God is that Consciousness principle because of which everyone is aware or conscious of everything around them.  Now that this definition of God is made clear, we can rearrange and rephrase the next question as “Does Consciousness exist or not”.  Every experience of anyone is because of the Consciousness.  Therefore, every single experience of everyone is a proof for the existence of Consciousness i.e. proof for the existence of God.  Lord Krishna tells Arjuna in Bhagavad Gita (15-10);

Utkraamantam sthitam vaapi bhunjaanam vaa gunaanvitam;

Vimoodhaa naanupashyanti pashyanti jnaanachakshushah. II10II

The deluded do not see Him (Consciousness, that is Athma) who departs, stays and enjoys; but they who possess the eye of knowledge behold Him.

Every experience of life, every activity of life is possible because the person is endowed with Consciousness and Is conscious. So there can be no doubt regarding the existence of God as God is Consciousness.  This is the reason why a spiritual person, well-versed in scriptures always feels the presence of God in him and in all his actions always.  But this is an enigma even now to scientists as this does not come under matter principle and also not under energy principle. Again to quote Lord Krishna, He says in Bhagavad Gita (15-18):

Yasmaat ksharam ateeto’hamaksharaadapi chottamah;

Ato’smi loke vede cha prathitah purushothamah. II18II

As I transcend the perishable and am even higher than the imperishable, I am declared as the highest Purusha in the world and in the Vedas.

This means that God is that spiritual principle which is different from matter and is different from energy and that spiritual principle is Consciousness and that Consciousness experienced by every one of us is the God –principle. It is transcendental and beyond Time and Space and all the laws governing the material Universe and is referred to as Chaitanyam, in the Hindu scriptures. This asangha, anantha, Chaithanyam is God, referred to by Lord Krishna as Purushothama.

Now a doubt may arise in a devout Hindu without Iswara Jnanam that “If Chaithanyam is God, what about Brahma, Vishnu, Siva and other gods, with form and location, described in the scriptures?”.  Here we should remember that the  asanga, anantha, Chaitnayam alone is the primary God and all other gods with form and location elaborately described in puranas and scriptures are only temporary presentation for the sake of one’s sadhanas.  They are only Gauna Iswara, a temporary presentation of a compromised version of God.  This is called a compromised version because Gauna Iswara has, a given form and also a location like Vaikunta, Kailasa etc. while the Mukhya Iswara, the primary God, is beyond any limitations of form and location.  Gauna Iswara is temporarily presented for the sake of refining one’s mind through sadhanas and then with a refined mind, one can later come to know the Mukhya Iswara, the primary God.

The various finite personified Gods which are located in places of worship and which are elaborately described in puranas or scriptures, are only different versions of Gauna Iswara.  Gauna Iswara is extremely important for one’s sadhana purposes.  For karmas like puja, abhisheka, Shodasa upachara and for upasana or meditation one requires Gauna Iswara.  And since, the tastes of people are different, we have got several versions of Gauna Iswara, which are very useful, both at the individual level as well as at the collective level.  Further all festivals are based on various versions of Gauna Iswara and the stories connected with them in the various puranas and ithihasas. We have also a rich religious culture covering art, architecture, painting, music, dance etc., drawing inspiration from the puranic stories. But one does not seek proof of Gauna Iswara or look for the Darshan of Gauna Iswara as this will lead to mysticism and hallucination instead of taking one to the Jnanam of Mukya Iswara.  So one uses Gauna Iswara for karmas and upasana, and for exploring the existence of God, goes to Mukya Iswara who is “asanga, anantha, Chaitanyam”.

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Humility, a great virtue

(adapted from an article by Sri Om Swami)

There is a story relating to king of Kazakhstan and Birbal.  Birbal was sent from the court of Akbar when the king wanted to hear in person answers to the three questions nagging him and sought Akbar’s help, as Akbar’s court was renowned for the nine great scholars, called the navaratna, nine jewels. When Birbal presented himself in the king’s court, the king asked the first question, “Where does God live?”. In response, Birbal asked for a glass of milk.  When he got it he dipped his fingers inside and started rubbing them.  When asked what was he searching, he told the king that he is looking for butter. As the court laughed, the king explained to him that milk has to be churned to extract the butter and then only he can feel it.  Then Birbal told him that like the butter in the milk, God lives unseen in all living beings.  As the milk has to be churned to taste the butter, one has to purify oneself by churning one’s mind with the single-minded quest seeking divine experience, ridding it of all ignoble thoughts and desires, to experience the presence of God.

Happy with this answer, the king posed the second question. “What does God eat?”.  Birbal replied, “God feasts on the pride and ego of humans.  Anyone seeking Him has to surrender his ego and pride, first”. Pleased with this answer the king then put the third question, “What does God do?”. To this Birbal replied. “Before I answer this question, please come closer to me”.  The king was taken aback by this request.  But eager as he was to hear the answer he got down from the throne and went to Birbal’s side. Birbal bowed to him and said, “I can answer the question only by sitting on your Majesty’s throne”.   As the court watched nervously, the king said, “So be it. I want the answer”.  Birbal climbed the regal steps and sat on the throne majestically.  Resting his hands on the diamond-studded armrests, he spoke with a royal gesture, “This is what God does, O king!  In an instant an ordinary person, born in a poor family, gets to sit on the throne and a king born in a royal family is brought down from the throne and made to stand as a commoner”.  With all his three questions answered satisfactorily, the king rewarded Birbal generously and gave him a royal farewell.

As one sheds one’s ego one becomes humble naturally.  A humble mind is far more receptive to spiritual growth and attainment than an egoist mind, no matter how learned.  Genuine humility keeps one in touch with one’s source.  The most potent antidote of ego is genuine humility as it keeps in check the ego, which is all too quick to raise its hood. But if one’s humility is false or pretentious, it will make one more egoistic.  Lord Krishna in Bhagavad Gita (13-7) lists humility as one of the essential virtues for Athma Jnanam by referring to it as Jnanam itself.

        The tree laden with fruits is always a bit bent, not because of the weight but because it has something to offer.  The more one has to offer, the humbler one is. Humility helps one to realise that no one is indispensable in the world.  Thus it helps one to weather the storms of grief or setback in life without a feeling of melancholy. In a storm mighty trees standing stiff and erect get uprooted, but the humble blades of grass bowing and swaying in the storm stay unharmed.  After all everyone is only a pawn in the universal game of chess.  The pawn may capture the queen or checkmate the king, but at the end of the game it gets packed and goes into the same box with the rest.

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Karmic Account

 

(Inspired by an article of Sri Om Swami)

Our scriptures state that there is a Karmic account for each one of us as individuals.  The account earns a demerit or debit entry for each of our bad karma, and a merit or a credit entry for our good karma. But unlike in double entry bookkeeping the debits are not offset by the credits and whatever debits are accumulated by a person, that all the person has to pay back.  If A causes B grief, in return for the grief B has given to him, both remain accountable and both earn debit entries and both have to pay for the grief they have caused to each other and nothing gets cancelled out.  All the accumulated debits one alone has to pay back and all the credits rightfully earned cannot also be taken away from one. The unseen Karmic account is immaculately maintained, only its operation is a mystery as Lord Krishna points out in Bhagavad Gita (4-17); “Gahana karmano gathih (Mysterious are the ways of Karma)”.

Karma is of three types, physical, verbal and mental and all of them leave their psychic imprint on one’s mind which accumulated over many lives, conditions one’s mind in the present birth.  Every action leaves behind an imprint.  Physical actions may produce a tangible residue, whereas mental and verbal Karma creates psychic imprints.  The trail of a Karma may wane but does not get destroyed completely.  One’s memory is an accumulation, a storage tank, of one’s psychic imprints from the Karmic trail. 

Good Karma rewards one with peace and contentment though it may or may not give material success or riches.  In fact, one can only do good Karma when one has peace within.  If one is happy inside one will not hurt anyone with his words and gestures; rather he will melt their hearts doing even more good deeds.  It will be the reverse when one is bitter or angry inside.  He may cause more grief to the other person resulting in greater anguish for himself.  Happiness and good Karma complement and fuel each other.

So if peace is important to one, one should know that peace is funded by one’s good Karmic account.  The greater the credit balance in one’s Karmic account, greater the peace one enjoys.  It is in a state of peace alone that one experiences and enjoys any type of joy.  After all, Happiness is the goal of all in all of their actions. The state of peace can be attained, if one sheds some of one’s expectations and desires, if one is a little more forgiving and a bit more honest with oneself and others.  With peace and contentment and acting mindfully one can boost one’s credit entries in the Karmic account with good Karma.  Similarly, one can avoid debit entries by keeping in mind the words of Swami Sivananda - “Every wrong action brings its own punishment in accordance with the law of retribution.  If you rob another, you rob yourself first.  If you hurt another, you hurt yourself first. – you have to pay the price someday.”

But whatever be the entries, debit or credit, the account remains in operation and also the cycle of birth and death continues. If one takes to Karma Yoga way of life, performing all one’s actions without the sense of doership and with Iswararpana Buddhi i.e. dedicating all the actions to Iswara, and accepting the results, good or otherwise, with Prasada Buddhi, i.e. as gift of Iswara, then one can ensure that one’s Karmic account is static, unaffected by one’s actions.  As one steps up one’s spiritual pursuit to Jnana Yoga and attains Self-knowledge, the Karmic account gets liquidated at death, liberating that person totally from the cycle of birth and death. 

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Four Kinds of Maturity

(adapted from an article by Sri Om Swami)

We normally assume that people mature with age, however, many just age and do not mature. Maturity in any individual can be classified to exist at four levels; physical, mental, emotional and spiritual.  We shall see them one by one

     Physical Maturity

Physical maturity does not refer to the normal ageing process which happens without any effort on one’s part, whether one likes it or not.  But it is the dawn of realization that if physical health is not in top shape, everything else is not worth much in life.  As one ages body starts slowing down demanding more attention.  That moment when one realizes that one must take due care of one’s body and not abuse it, as an unhealthy body is a drag on life, is when one has actually matured physically.  From then on one accords the maintenance of good physical health the top place in one’s priority list and proceeds to implement it.

    Mental Maturity

Mental maturity is about the courage, as listed below:

a)    Courage to admit when one is in the wrong and to apologise. 

b)    Courage to accept one’s fault and to correct it. 

c)    Courage to say ‘No’ to things one does not want to do or have in one’s life.

d)    Courage to admit ‘I do not know’ about things one does not know

e)    Courage to pursue one’s dharmic dreams

Emotional Maturity

When one is able to realize that one alone is responsible for one’s feelings, one can be said to have attained emotional maturity.  He/she understands that the world does not owe one a life and if one does not like how he is feeling about life, circumstances and people around him, it is he who has to change, not the people nor the circumstances. If he does not change, life also will not.  Stagnant thoughts and feelings obstruct the path of emotional maturity.  Without growing up emotionally, one cannot be self-reliant and joyous.

    Spiritual Maturity

Spiritual maturity helps one to put everything in perspective.  At the heart of spiritual maturity is the firm understanding that nothing is permanent in life.   Not only one understands that nothing will last forever, one also has the realization that nothing is designed to last forever.  One must be prepared to accept change, when it happens and move on.

One actually starts living when one attains maturity at all four levels; physical. mental, emotional and spiritual.  Until then, one is simply battling with one thing or another.  When one truly grows up, he realizes that each one has his own life to live and that one cannot and one need not live other peoples’ lives nor they his life.  Life is not a burden to bear but a cheerful co-traveller, who is ever ready and willing to participate in everything one does.  This understanding has the capacity to fill one with joy, bliss and much more.  Only it has to feel wanted and valued. Making friends with one’s life will be worth more than anything else.

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Hinduism and Family life

(adapted from Swami Paramarthananda’s lecture)

 

In a Vedic society, family is the basic unit which means Veda gives great importance to family life.  According to the Vedic vision, the Vedic family is designed in such a way that it can fulfill all the human puruṣhartha - dharma, artha, kama and Moksha and can also transform a human being.   To put in Swami Chinmayananda’s language, transforming the animal-man into a man-man and man-man into a God-man. This is possible, if one follows a Vedic life.

Veda says that desire for a partner, desire for getting progeny, and desire for raising a family is an intrinsic desire of all living beings, including human beings. This is the fundamental universal aspiration or desire, which is called artha-kama-iccha. Therefore, family-life fulfills the first fundamental and universal desire of a human being for artha and kama. But Veda doesn’t stop there.  Veda further points out that if we use a family life, only for artha and kama, there will be no difference between animals and humans.  Therefore, family-life must be utilized to convert one from a mere animal-man to a man-man through raising one’s mind through dharmic activities.

Veda prescribes several dharmic activities for the grihasthas to bring about an internal transformation to develop values, to refine one’s mind, to remove one’s selfishness and to expand one’s mind to accommodate the entire cosmos, that is possible only by service, which come under the collective name of Pancha Maha Yajna.  They are Deva, Rishi, Pitr Yajnas, religious activities seeking the grace of God, grace of the rishis and grace of one’s ancestors, and Manushya Yajna and Bhuta Yajna, service activities.  These are designed to reduce one’s ahamkara, mamakara, raga, dwesha, and to expand one’s mind. Not only Veda prescribes all these activities as compulsory activities, but Veda insists also that they must be done by the family members together. This is very important, because, only then, family will function as one team and as one unit.   The common minimum programme for a family is dharma and Moksha.  For the sake of dharma and for the sake of future Moksha, the family should be together as one unit and work together as one unit engaging in dharmic activities. It is the vision that is given by the Veda.

If every family remembers this and keeps dharma and Moksha as primary, then that family will complete one full term of gṛihasthasram life and the gṛihastha will get converted from animal-man to man-man i.e. from artha-kama-pradhana person to dharma- pradhana person.  According to Veda, the full term of grihasthasram means raising the children to become healthy, responsible, well-educated adults. In the Vedic society, getting the children married also was considered as part of grihasthasram term.  When that much is accomplished, then grihasthasram life is completed. 

Veda also offers a beautiful program for those who are interested to grow further after completing the responsibilities of the grihasthasram.  Because man-man to God-man is the ultimate growth. For that, Veda offers a comprehensive retirement scheme, in which one retires from professional, social and family life as well and dedicates life for only spiritual enquiry and contemplation, jnana-yoga-pradhana life consisting of sravanam, mananam and nitidhyasanam.  For this one can even change to Vanaprasthasram or Sanyasasram as retirement life-style, as an option.  When the couple, the husband and wife, decide to dedicate their lives for spiritual sadhanas only, they must look upon themselves as co-seekers in spiritual life and not as husband and wife.  Freeing themselves from social, professional and family distractions they must devote themselves to self-enquiry and contemplation.

They can also choose to stay with their children or away from them.  Only, now the role of the parents and the role of children get reversed. Until now, parents served the children, helping them to grow. Now the children have to serve the parents to pursue their spiritual life style.  It means, children have to provide all the support to the parents, nearby or far away, whatever is the type of support, financial support or maintenance of the infrastructure, or all of them.  Children should take care of them and help them getting involved in spiritual activities only without dragging them to the worldly activities.

Lord Krishna gives a beautiful guideline in the Bhagavad Gita (13 – 10,11 & part 12) for the retiree's spiritual life as: 

Asaktiranabhishvangah putradaragrihaadishu;

Nityam cha samachittatvam ishtanishtopapattishu. II10II

Non-attachment, non-identification of the Self with son, wife, home and the rest, and constant even-mindedness on the attainment of the desirable and the undesirable.

Mayi chaananyayogena bhaktiravyabhichaarini;

Viviktadesa sevitvam aratir janasamsadi. II11II

Unswerving devotion to Me by the Yoga of non-separation, resort to solitary places, lack of delight in the crowd of people;

Adhyaatma jnaana nityatvam tattva jnanartha darsanam; --

Constancy in Self-knowledge, perception of the goal of true knowledge – ((first line of 12)

    One should gradually get detached from the family, the children, the grandchildren including the spouse.  One should not be obsessed with the events that happen in the life of children and grand-children. Family obsession must be gradually dropped and with an equanimous mind one should pursue Vedanta-vichara.  One should resort to seclusion more and more, engage in study and contemplation more and more. And gradually grow into one’s own highest nature, Brahman or Athma. This is called Mokṣha-pursuit. In fact, Moksha is dropping of Self-ignorance, Self-misconception and the sense of Self-limitation through discovering the nature of Self-identity i.e. identity with Brahman as “Aham Brahmasmi”.  This spiritual sadhana must dominate the life of a retired grihastha.

     Even though, Moksha is the primary goal, there are other secondary benefits as well, and the biggest practical benefit is the ability to confront old age.  Fear of death, lot of anxiety and problems regarding health and degenerative diseases will start appearing as the age advances.  Spiritual knowledge and pursuit helps one in old age to confront them without emotional upheaval.   One who has discovered the immortality of his Self as Brahman will face the mortality of his body without worry and anxiety, with the knowledge that purpose of this body is not for enjoying worldly pleasure, but for discovering one’s immortal nature. Such a person as an active grihastha was pursuing dharma, artha and kama and as a retired grihastha, supported by children, is pursuing Moksha and will lay down his life as an Athma-Jnani.   This process is the transformation from man-man to God-man and we can say, this is the Vedic vision of an ideal family life.  

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The value of silence

 (adapted from Swami Paramarthananda’s lecture)

The difference between materialistic approach to life and spiritual approach to life is that in the former, one totally depends on external conditions and events, while in the latter, one also focuses on the internal conditions to enhance the quality of life besides external conditions.   The disadvantage with dependence only on external conditions is that there are numerous constituent elements on which one has little or no control.  In contrast, when one works on internal conditions, there are things one can change or improve and there is potential for inner growth.  The scriptures talk of one internal faculty that all are endowed with that helps one grow internally and this is the “faculty of silence”.  Silence is an extremely effective faculty which the saints and sages have to enrich their spiritual wisdom.  Silence is called “maunam” and maunam is for inner refinement and spiritual progress that can change the quality of one’s life.  There are three different principles to follow if silence is to be effectively used for inner growth.  Let us see them one by one.

1)    Learn to spend some time in solitude and silence

In modern times, with the advent of cellphone, talking has become an addiction.  There is a need to be alone with oneself and not interact with anyone or the world. So it is worthwhile to spend some time in solitude and solitude does not mean going to the forest.  It can be any set-up where one cannot talk or need not talk, as in long walk by oneself without a cell phone which is physically beneficial as well.   In solitude, the body-mind that is the instrument of transaction ordinarily, becomes an object of experience.  So, from being an instrument it becomes an object of experience and one learns to confront one’s body-mind with maturity.  Immaturity to handle one’s own body-mind breeds the feeling of ‘’Loneliness”, that gives rise to fear, depression, and frustration in the mind which in turn drives one to addictions with its adverse side-effects.  This is more so in the case of old people who are saddled with a lifetime of experience and not many to share their thoughts. So “silence and solitude” is also a prescription for ageing with inner maturity and one can practice silence in solitude as in meditation or/and as in long solitary walk, regularly.

2)    Practice to listen more, letting others talk more

One can be in the midst of people and still practice the faculty of silence. The benefits are manifold:

a)    When one listens more, one is practicing silence and not the power of speech.

b)    Further when one listens, one doubles the happiness of others, if they are happy and halve their sorrows, if they are in pain.  Listening is a psycho-therapy and empathy for the others, if they are distressed or distraught.

c)    By listening to others, one can learn a lot even without going through experiences.  Listening to others without interrupting other’s speech is a vocal discipline. It takes a lot of “self-control” to listen to the  views of someone else especially when they are contradictory.  Listening without interrupting is one of the toughest spiritual exercises in self-control. Lord Krishna sets an example for listening without interrupting and for offering advice in the first and second chapters of Gita where he listens to Arjuna’s lectures patiently and only after Arjuna stops, putting down his bow, He starts talking and only after Arjuna surrenders as disciple, He starts his advice.

       3)    Learn to avoid speech traps through silent listening – 

a)    Monologue trap - Everyone at one time or other experiences a pressure of thoughts bursting to come out in their minds and they try to relieve them by talking.  The mind is loaded with experiences gathered over a period of time waiting for an outlet. This one should only unload only to an interested and willing listener.  And any time one has this urge one should ensure that it doesn’t extend more than 3 or 5 minutes.  One should always bear in mind that violating someone’s time and energy causes twin sins:
1) Himsa: Talking to a person ON and ON is himsa; we must ensure that he has time and mood and energy to listen. Otherwise, it is himsa, a great sin.
2) Asteyam:  One has no right to misappropriate someone’s time without his permission. This amounts to robbery and robbing someone’s time is “astheyam”.

b)    Gossip trap - In a party, socializing, marriage etc. where there is no constructive agenda, it becomes an ideal ground for gossip. Gossip is always juicy and entertaining; but it is Dus sangha. So don’t participate gossip talk in such places, trying to leave as early as possible without offending the host.

c)    Argument trap - It is a big trap and also the cause of many a spiritual downfall. When any discussion turns into an argument, learn to observe silence for arguments strain relations. Arguments produce heat rather than light as people caught in this mind frame tend to win their point of view by hook or crook.  In an argument no one listens; so avoid falling into this trap.

d) Emotional trap - When one is emotional it is not the occassion to talk.  Emotions are disturbed state of mind; a turbulent mind frothing with negative emotions like anger and frustration.  One may blurt out; that may cause serious damage to a relatioship.  One should take precaution not to converse with anyone, when in the grip of a whirlpool of emotions.

One must use silence effectively and escape falling into any of these four traps, besides adopting the other two practices to reap the full benefit of silence for one’s emotional and spiritual health.

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The value of speech

(adapted from Swami Paramarthananda’s lecture) 

Like intelligence, the faculty of speech is also unique to the humans.   In fact, these two faculties of intelligence and speech make the humans superior to other beings in creation and it is found that the speech organs are well developed in primates almost to the level of humans but their intellects are not developed to appreciate the faculty of speech. They are handicapped by their low intellect levels which prevents them establishing inter-connectability between thoughts and words that is necessary for verbal communication.   If we take the other extreme where intellect is well- developed but not the faculty of words, then also there will be a problem as each one will be an island of knowledge with no means of sharing and communicating.  Therefore, both “intellect” and “speech” are important for verbal communication and intelligent use of the faculty of speech makes not only one’s life happy but also that of others around him.  For that one should take care of the following five areas:

1)    Information sharing (IS)

2)    Acknowledgement

3)    Appreciation

4)    Consolation

5)    Connection

One can remember these five with the acronym “ISAACC” (Newton).  Let us see them individually:

1)    Information sharing -

When one plans daily activities it is wise to share information with the concerned persons, especially if it is family members, who will be impacted by it.  Putting others in mental agony or distress is also himsa and it should be avoided.  So it pays to share information or update information, always so that others, especially family members, will have an idea as to what to expect.  Even if one wishes to visit any of one’s friends, keeping them informed in advance giving the time and duration and maintaining it, also comes under this.  Information sharing is part of ahimsa, the greatest dharma.

2)    Acknowledgement –

Important messages one sends by registered post with acknowledgement due and feels relieved and relaxed when the acknowledgement is received back duly endorsed. The same principle can be used in direct communication.  When one is talking, one has no clue how the other listens. For listening and registering are mental jobs; and the mind is an invisible instrument.  As the communicator works in darkness, as it were, there is a stress and strain to him as to whether the message is understood, especially when it is an important one.  As a listener, one can do a service here to allay the fears of the communicator just as one signs the acknowledgement card of the registered post, acknowledge through facial expression and/or body language the receipt and understanding of the communication. This applies even to criticism as acknowledgement is not acceptance.  When one realizes through acknowledgement that criticism has gone home, the tone and volume of criticism will come down and this is especially true in close family circles like one’s spouse.  One need not even respond or reply to an emotional outburst but a simple acknowledgement can make a big difference.  That is why in counselling sessions husband and wife are made to listen to each other for half an hour or so, without interrupting or reacting while other speaks.

3)    Appreciation –

Everyone loves appreciation whether they deserve it or not. Not only love it, but seek it as well in every way.  It is nourishment for internal personality and children will grow well when they are regularly appreciated.  Therefore, one must liberally use the organ of speech for appreciation when one comes across any good conduct or deed and be always on the lookout for anything positive to commend.  Pleasant words of appreciation makes people happy and helps them grow internally.  Therefore, never hesitate to appreciate where appreciation is due, especially in the case of family members thinking they are just doing their duty. No doubt, it is not right to go after appreciation, but it is the duty of everyone to offer appreciation to others even for an atom of goodness.

4)    Consolation -

Words of consolation are a massage for the mind, though not a cure for emotional or physical pain of a person.  Words of consolation can give a mental relief in suffering that one is not alone in suffering.  Consolation is words of sharing other’s pain. It acknowledges that one is aware of pain and that one shares the pain. It should not be used for advice or adverse comments and certainly not for fault finding.  Shared pain is pain relief and must be part of one’s regular activity.

5)      Connection –

To maintain any relation exchange of words are required.  On these occasions one must try to avoid all uncomfortable areas. When speaking, one must keep in mind the comfortable topics and uncomfortable topics for the listener and steer clear of “touchy” subjects that is likely to lead to arguments and conflicts as this will weaken a relationship instead of reinforcing it, defeating the very purpose of communication. So, always try to talk of pleasant topics and subjects in which both are comfortable.  The objective of any communication must be “connecting conversation”.

Finally, if one uses the organ of speech intelligently it becomes an ornament that makes one popular in any environment.  There are two kinds of people; those who give happiness wherever they go and the other who give happiness whenever they go away.  One must use the faculty of speech intelligently to qualify for the first category and make one’s life and others’ around as well, happy. 

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Niyata Karmani –an analysis

 

(adapted from Swami Paramarthananda’s talk)

In Bhagavad Gita, which we shall refer to as Gita, Lord Krishna prescribes a set of regular practices to be followed by the entire humanity.   Lord Krishna calls them Niyata karmani.  The word ‘Niyatam’ has 2 meanings.  One meaning is ‘prescribed by the Vedas’ and the other ‘obligatory’ or ‘compulsory’.  So we can take it as instituted by Vedas, to be treated by human beings as obligatory.  This has also been translated popularly as ‘Nishkama karmani’, desireless actions which concept is not acceptable to many as the very fuel behind any action is result or benefit of action.  Let us stick to the term ‘Niyata karmani’ only in this blog.  Practice of the ‘Niyata karmani’ contributes to the physical, emotional, intellectual and spiritual well-being at the invidual level and also to the family and environmental well-being. Lord Krishna in Gita (3-31) declares that not only they will contribute to material prosperity, it will also help in spiritual goal of enlightenment and liberation ultimately:

Ye me matham idam nityam anuthishthanti maanavah;

Shraddhaavanto’nasooyanto muchyante te’pi karmabhih. II31II

Those men who constantly practise this teaching of Mine with faith and without cavilling, they too are freed from actions.

Here Lord uses the word “manava” meaning this is meant for entire humanity.  And also in the next sloka, He condemns those who disregard them.

Ye twetad abhyasooyanto naanutishthanti me matham;

Sarvajnanavimoodaam staan viddhi nashtan achetasah. II32II

But those who carp at My teaching and do not practise it, deluded in all knowledge and devoid of discrimination, know them to be doomed to destruction.

Lord Krishna defines those activities later in Gita (18-5):

Yajnadaanatapah karma na tyaajyam kaaryameva tat;

Yajno daanam tapashchaiva paavanaani maneeshinaam. II5II

Acts of Yajna, Dhanam and Tapas should not be abandoned, but should be performed; Yajna, Dhanam and also Tapas are the purifiers according to the wise people. 

The above three disciplines Yajna, Dhanam and Tapas constitute the Niyata karmani.  Yajna means reverential service, humble service.  In the Upanishads this Yajna is sub-divided into Pancha Maha Yajnas, five-fold reverential services.  Dhanam means charity i.e. sharing one’s resources, avoiding greed.  Tapas is the discipline of austerity and includes three fold disciplines; at physical, verbal and mental level.  Thus five-fold reverential services towards five-fold infra-structre, charity and austerity at three levels; in all, nine disciplines constitute ‘Niyata karmani’.   Now let us see the five disciplines of Pancha Maha Yajna individually.

Pitru Yajna is the reverential service to preserve the family infra structure that includes one’s fore-fathers as well.  This includes all kinds of practices meant for the preservation of one’s family, both ritualistic and non-ritualistic. Ritualistic practices consist of performing tarpana, libations offered regularly in respect and gratitude to all Pitrs and Pitr Devathas, and performing Srartha ceremonies where three generations like father, grandfather and the great grandfather etc., are remembered with offerings of pindas, cooked rice balls.  Non-ritualistic practice is doing everything for the harmonious survival of the family including the growth of chidren with dharmic values.

Manushya Yajna is reverential service to the societal infrastructure to promote and preserve societal harmony.  We have to do everything for the harmonious existence of different social groups, communal, religious and racial.  Any social service done for the harmony and well-being of society including caring for, looking after and feeding fellow humans, comes under Manushya Yajna.

Bhutha Yajna is the reverential service to sentient environment consisting of animals, birds and plants. Veda divides environment into two types; one, sentient consisting of animals, birds and plants and the other the insentient environment consisting of five elements. Our prayer verses addressed to animals like cow, and plants like Tulasi etc., are the prayers of a society which is aware of the mutual symbiotic connection. Therefore, every animal, plant and bird should be respected, revered and protected.  And whatever we do in that direction, either directly or indirectly, or even creating awareness is Bhutha Yajna.

Deva Yajna is the reverential care of the insentient environment consisting of five elements; space, air, fire, water and earth. In Hinduism they are taken as symbols of Iswara and worshipped as Akasa linga, Vayu linga, Agni linga, Jala linga and Prithvi linga.  Besides reverential worship this should also lead to the awareness of their importance for the survival of human race and taken care of without polluting.

        Brahma Yajna is the reverential service to the scriptures which means preserving and promoting the scriptures through study, sharing the knowledge and satsang and also remembering reverentially the rishis who preserved and passed on the scriptures for the benefit of succeeding generations.  Creating an awareness of the Vedic culture, which values this way of life also comes under Brahma Yajna.

Dhanam, charity, the sixth discipline is an important practice.   For, if the humanity doesn’t practice charity and only amasses wealth without sharing, it keeps one set of disadvantaged people poor and poverty is the root cause of many crimes.  Taittriya Upanishad contains guidelines on Dhanam in a passage where Guru addresses the students on the occasion of their leaving gurukula after Vedic studies to start life in the outer world.  It runs as follows:

Sraddhaya deyam – Whatever you give, give it with faith i.e. gladly and willingly

Asraddhaya adheyam -  Don’t give without faith i.e. unwillingly

Sriya dheyam – Give with a sense of plenty i.e. to your capacity

Hriya dheyam – Give with humility

Bhiya dheyam – Give with sympathy

Samvida dheyam – Give with knowledge i.e. understanding of cause

And it should always be accompanied with the gift of love.  The best expression of love is giving one’s time and attention to the other person, to share their stories and their feelings.  Dhanam made without the gift of love is only mechanical and the gift of love regularly and continually made makes one’s scriptural studies also meaningful.

The three-fold divisions of Tapas, physical, verbal and mental constitutes the 7^th, 8^th and 9^th disciplines. Let us see them individually starting with Sareeram Tapas.

        Sareeram Tapas is Tapas at physical level.  Lord Krishna explains it in Gita (17-14) as:

Devadwijagurupraajna poojanam sauchamaarjavam;

Brahmacharyamahimsa cha saareeram tapa uchyate. II14II

Worship of the gods, the twice-born, the teachers (one’s elders) and the wise, purity, straightforwardness, celibacy and non-injury—these are called the austerities of the body.

Worship of an idol or a symbol like flame represents only worship of Viswa rupa Iswara and Viswa rupa Iswara Bhakthi stands for awareness of the totality.   Maintenance of sexual morality and avoidance of physical violence also come under Sareeram Tapas besides the virtues of purity, straightforwardness and veneration of wise, elderly and the brahmins representing Vedas.

Tapas at verbal level, verbal discipline is called Vak Tapas and is explained by Lord Krishna in Gita (17-15) as follows:

Anudwegakaram vaakyam satyam priyahitam cha yat;

Swaadhyaayaabhyasanam chaiva vaangmayam tapa uchyate. II15II

Speech which causes no pain to others and is truthful, pleasant and beneficial, the practice of the study of the scriptures, are called austerity of speech.

 Verbal discipline involves applying filters to words before uttering in public.  They should be non-hurtful and truthful, pleasant and agreeable, adopting silence where truth may hurt the other person.  Avoiding loose talk and gossip and regular study of the scriptures and chanting of Divine names and sthuthis also come under Vak Tapas.

Manasam Tapas, austerity at mind level, is the 9^th discipline.  Lord Krishna explains this as well in Gita (17-16):

Manahprasadah saumyatwam maunamatmavinigrahah;

Bhavasamsuddhirityetat tapo manasamuchyate. II16II

Tranquility of mind, good-heartedness, silence, self-control and purity of heart—all this is called austerity of mind.

Tranquility of mind is necessary to avoid physical or verbal violence at any time. Purity of heart ensures purity of motive in all one’s actions.  Both mental silence and mind-control are necessary for practicing Meditation and contemplation of the Divine.

The above nine-fold disciplines are important for the entire humanity as it ensures harmonious living with other humans as well as nature.  It is much more important for a spiritual seeker whose goal is Moksha.   In respect of them these can be called Nishkama Karmani as well, in the sense these are actions by desireless people for people with spiritual goals treat material benefits as incidental only.

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