Assimilation of the ancient wisdom of the Bhagavad Geeta with practical lessons from today’s environment provides a novel and contemporary approach to the process of decision-making, consensus building, conflict resolution and self-empowerment.
The
practice and philosophy of decision making: a seven step spiritual guide Neerja Raman synopsisAssimilation of the ancient wisdom of the Bhagavad Geeta with practical lessons
from today’s environment provides a novel and contemporary approach to the
process of decision-making, consensus building, conflict resolution and
self-empowerment. My approach will be to show how we can realize greater
fulfillment in our everyday lives by embracing the timeless principles of
self-discipline, pursuit of knowledge and non-attachment. The Practice and
philosophy of decision making:
A
seven step spiritual guide
AUTHOR’S NOTE This book is not about the
Bhagavad Geeta. It is also not about the workplace or home or the self. My goal
was to make the universal philosophy articulated so eloquently in the Bhagavad
Geeta accessible to today’s young adult and to someone like myself – one not
literate in Sanskrit and not particularly spiritual and definitely not
religious. I also wanted to make it applicable and practical to everyday
situations at work or at home. I am fortunate in having spent my childhood
years in India where I routinely heard and read about the values espoused in
the Geeta without knowing the source. Also, though I did not know it at that
time, my father was an embodiment of the principles of the Geeta so as I have
grown older, when life seems too complex and full of conflict, I have a role
model. From my mother, I learned the value of literature and the love of books.
This helped me manage my apprehension about my ability to experience the
Bhagavad Geeta through translations in Hindi and English. Overcoming my
limitations in this area has given me the courage to interpret the Geeta in a
more casual and personal way. I wanted to make the Geeta
accessible to those who may not want to experience it because they think of it
as a religious text or too profound and abstract to be practical. I have tried
to keep the translated verses simple. My sources are Geeta translations in
Hindi and English. The books quoted most often are: The Bhagavad Geeta – Barbara
Stoler Miller The Concise Light on Yoga –
B.K.S Iyengar. The numbers in parentheses
refer to chapter and verse in the Geeta. The Author lives and works
in the San Francisco bay area. At this time this book is a work in progress and
comments are welcome. The Practice and
philosophy of decision making:
A
seven step spiritual guide
CONTENTS
INTRODUCTION PART I Bhagavad Geeta:The Story, Context, Dilemma and the Controversy PART II Dharma, Yoga, Jnana:The Three Pillars of Individual Strength PART IIISeven Principles:Integrating the Concepts of Dharma, Yoga and Jnana PART IVEmpowering Yourself:Practical Do and Don’ts the Practice and
PHILOSOPHY of decision making
a
seven step spiritual guide
INTRODUCTION “The teaching of the Geeta must be regarded not merely in the light of a general spiritual philosophy or ethical doctrine, but as bearing upon a practical crisis in the application of ethics and spirituality to human life”. – Sri Aurobindo In eighteen chapters, seven
hundred verses, the Bhagavad Geeta devotes
itself to one task – making one decision. It does so through its protagonist,
the warrior Arjun, and the metaphor of war. It does so by enabling Arjun to
undertake a voyage of self-discovery so he can master the art of making a
complex decision in the face of conflicting values. In this time of galloping
change and global families, people are seeking new ideals and new paradigms. In
doing so, paradoxically, it can be enlightening to look back at philosophies
that have endured historically, ones that have withstood the test of time. As
traditional definitions of success and power crumble and technology overtakes
our biorhythms, the need for decisive action becomes greater than ever. Texts
like the Bhagavad Geeta can be a
source of knowledge and guidance. This is important because decision making is
about making a choice; about taking charge of our life; about feeling in
control of our own destiny; about self-empowerment. Why do we need a philosophical approach to decision
making? “The object of studying philosophy is to know one’s own
mind, not other people’s” – commenting on philosophers – William Ralph Inge A decision is a choice. As soon as you choose to do one
thing, it means you are not doing another. That other may have its own
advocates of logic, emotion and people. This means dealing with conflict. You
will need to stand firm in your choice in the face of opposition from people
and circumstance. Having a philosophy will help you understand yourself and
your own motives for making the choice in the first place. This in turn will
provide you the strength and endurance during this opposition. At the very
least, you too will not turn against yourself and if you choose to do so, you
will know why. In addition, the cycle will start again. However, thinking about decisions from a perspective of
conflict resolution is going about it the wrong way. Conflict resolution is
like happiness; the more you chase it the less likely you are to get it. Just
as you cannot get happiness by seeking it you cannot resolve a conflict as long
as you see it as a conflict because you will be thinking in terms of winners
and losers, us and them. You will need to enlarge your thoughts to a domain
large enough to see the problem as a solution rather than as a conflict. In “The Practice and Philosophy of Decision Making”, I
describe an action oriented decision lifecycle, enhanced by philosophical
concepts of discipline (yoga) and the
pursuit of knowledge (jnana),
uniquely integrating the softer skills of human psychology and philosophy with
the traditional hard skills such as planning and action. PART I Bhagavad Geeta
The story, context, dilemma and the controversy The Bhagavad Geeta is a poem of 700 verses divided into
18 lessons written in Sanskrit. It is a self contained chapter and an episode
in the great epic poem Mahabharata which is one hundred thousand verses, eight
times longer than the Iliad and Odyssey combined. Sanskrit is a very compact language and much can be
expressed in a few sentences. Combine that with the subject matter of the poem,
and the Geeta has as many interpretations possible as there are individuals.
This is the enduring allure and challenge of the Geeta and interestingly a
concrete embodiment of its central theme; that we are one in our diversity and
individuality. A literal translation of the title would be “Song of the lord”
but this is misleading as the Geeta is a psychological, philosophical,
spiritual poem composed in the form of a dialogue between the warrior Arjuna
and his charioteer, the god Krishna. The term philosophy is a compound of two
words: philo and sophia, which mean “love for knowledge”. The Geeta is that and much
more in that it is rooted in the psychology of human beings, represented by
Arjuna, thus making it very practical and pragmatic. And yet it is more in
having a spiritual element expressed in the exhortations of Krishna to Arjuna
as he helps him understand and transcend the conflicts encountered in daily
life, duty and action. Thus it engages the human intellect, spirit, body and
heart. In Sanskrit, the poem would be called Brahma Vidya. That term conveys an
approach to knowledge that leads to knowledge of the Self of all or Brahman. Although the Geeta exists as a separate independent poem,
it has been placed as an episode in the Mahabharata to give it a concrete
context while providing an enduring metaphor. As you read the Geeta, you
realize that the author regularly refers back to the battle as the metaphor. It
becomes clear that the author never intended for this to an abstract document
for the learned few but a pragmatic voice to exhort all of us to be the best we
can be. Every philosophical reference is followed by concrete advice followed
by a supportive text showing understanding of the human struggle. The
Story of Mahabharata: Dhritrashtra is the eldest son of the royal family of
Kurukshetra. He has been born blind and hence cannot be crowned king. His
younger brother Pandu assumes the throne and Dhritrashtra continues to live in
the palace as his advisor. Dhritrashtra is reconciled to this situation but it
is a constant struggle for him to not let his feelings of jealousy and
injustice take over his actions. As time passes, Dhritrashtra has a hundred
sons called the Kauravas and Pandu has five sons called Pandavas. Pandu dies at
an early age and so the Pandavas are placed in the care of their uncle
Dhritrashtra who acts as the regent king till the eldest Pandava son,
Yudhishtir, comes of age. All the Kauravas and the Pandavas are taught by the
same teachers, are schooled in the martial arts and grow up together. All the brothers become excellent in the art
of war but the sons of Pandu have many outstanding qualities of compassion and
justice while the Kauravas exhibit a jealous and selfish attitude. When it
comes time for the eldest Pandava, Yudhishtir, to become king, the eldest
Kaurava whose name is Duryodhan is not satisfied with the situation. He covets
the throne so he devises several plots to kill Yudhishtir and his brothers.
These plots fail. Then he devises other ways take away Yudhishtir’s right to
the throne. He sets up a crooked game of dice and challenges the Pandavas to
play. The Pandavas lose the game of dice and their penalty is thirteen years in
exile. During this time, the Pandava brothers encounter many hardships and
challenges, which they overcome, to emerge stronger and wiser while Duryodhan
continues in his unjust ways. When they return to reclaim the kingdom,
Duryodhana refuses to step aside. He does not even give them a place to stay
anywhere in the kingdom and war becomes inevitable. As the two sides begin
gathering armies, both leaders decide to go to Sri Krishna who has the most
powerful army of all and is also the acknowledged center of wisdom to ask for
help. Sri Krishna decides he must be impartial to all so he offers to help one
side with his vast army and to the other, he offers himself as a charioteer and
counselor. The Kauravas quickly choose the army and the Pandavas choose to have
Sri Krishna. Detailed description of the 18 days of war that follow and the
philosophy of the various teachers occupy the rest of the Mahabharata. The war ends with the Pandavas victorious; a triumph of
good over evil, order over chaos, justice over lawlessness. It is a symbol of
the victory of the positive forces over the negative ones functioning within
the human heart and mind as well as in the universe. There is a constant battle
going on within each individual to regain the lost kingdom of peace, happiness
and harmony. The Kauravas represent the negative forces within oneself that must
be overcome to achieve that goal. The Pandavas represent the good that is in
all of us that must triumph if we are to find harmony on this earth and in this
cycle of birth and death. The
Context: The setting of the Bhagavad Geeta is the battlefield of
Kurukshetra on the eve of war. The scene is set with the two armies facing one
another in battle formation. Arjuna, the second Pandu son is the leader of the
Pandavas army and his charioteer is Sri Krishna. Old King Dhritrashtra, who is
blind, stands on a hill overlooking the battlefield and asks his charioteer
Sanjaya, to tell him what is happening on the field of battle. Sanjay has been
given the third eye of visionaries, so that when he thinks with his mind, he
will see everything taking place during the day or night, in public or in
secret. Sanjaya is a metaphor for the third eye that exists in all of us and
has the power to “see”. Thus, the Bhagavad Geeta, the mystery of life and death
as revealed to Arjuna by Krishna is preserved for all to hear through the
mediating voice of Sanjaya and through our third eye. The battle scene is symbolic of the inner conflict in
man. Kurukshetra is not only a physical place but is representative of the
state of mind. The opening verse spoken by Dhritrashtra sets the stage for the
entire text of the Geeta concisely stating this universal conflict. He asks
Sanjaya: (Stoller Miller pg. 5) “Sanjaya, tell me what my sons and the sons of Pandu did when they met, gathered to battle on the field of Kuru, on the field of Dharma” The word Dharma
in Sanskrit means a combination of sacred duty, law, justice, righteousness and
religion. Once the context of war has been set and the metaphor established for
good and evil forces warring within oneself, the focus shifts from the action on
the field to Arjuna’s inner conflict.
Arjuna is in an abyss of dejection and despair. He cannot bring himself
to act in a ritual of carnage and destruction. Further he is having a moral
struggle on the field of war in doing his duty. He is in the conflict in having
to battle his own kinsmen and his teachers who have made him the great warrior
that he is. Understanding what his actions should be is the subject of the
Geeta. Krishna is the philosopher, psychologist and spiritual counselor who
pours his dialogue into Arjuna’s tortured soul to help Arjuna decide what he
must do, why he must do it and how to prepare emotionally and physically so he
can do it with the excellence required of him. Throughout the text of the Geeta, Arjuna asks probing
questions and expresses his dissatisfaction with the apparent inconsistencies
in Krishna’s answers. This is a critical element of the Geeta. Arjuna’s voice
serves in providing a voice to the reader’s own doubts and questions, making it
easier to internalize and retain the message that is being given. Even more importantly, it serves to
illustrate that only the open and questioning mind that can be exposed to
advanced and higher thinking. Thus, in a very pragmatic way, we are constantly
encouraged to be in a state of a constant seeking of knowledge, the self and
God as the path to salvation. It also means one should always follow the
dictates of one’s conscience. We must believe in what we do otherwise we will
do it half-heartedly. When a human being considers doing something, his
conscience helps him choose what he will do by placing the consequences of his
actions- good and bad, helpful or damaging, right and wrong in front of him. By
following his conscience, he will choose the correct action and he will have a
firm will. Then he will be able to carry out the action he chooses in the very
best way possible. Samkalpa shakti
(will power) is the inner power and is the most powerful force in a human
being. The
Dilemma: In the beginning, Arjuna feels he is motivated to engage
in war for the rewards of victory: power and wealth. This he feels is lowly and
not worth the inevitable carnage and destruction of war. He cannot destroy his
own kinsmen, ruin their families and bring about chaos. He feels pity for his
kinsmen and feels he is being unfaithful to his teachers. He is prepared to lay
down his arms and not go into battle. But what is his duty? He is a trained
warrior; the leader of the army, a revered hero and the prime hope of the
Pandava army. What is his duty towards those who bravely go into battle with
him? Does the battle signify the triumph of good forces in the Pandavas over
the evil and unjust ways of the Kauravas? So what should he do? This is what he
inquires of Krishna as he asks him to halt the chariot so he can observe both
armies on the field of battle. Krishna observes that Arjuna is driven to fight by the
egoism of strength; he is turned from battle by the contrary egoism of pity and
disgust. Compassion for mankind will bring clarity of knowledge. The decision
criterion is within him. He must free his soul from craving and attachment to
inaction as well as action, attachment to various forms of virtue as well as
the attractions of sin. To do this he must see the Whole Truth; behold the Self
that is a part of the Whole just as the Whole is embodied in the Self. To do
that is to get rid of “I” and “my” forms of thinking; to reject the egoism of
refusing to work through the universal being as well as the egoism of serving
the individual mind and body to the exclusion of others. When he expands his
thinking to comprehend beyond the physical body, his and others’, he will see
that the soul is indestructible. (2-27) “For certain is death for the born, and certain is birth for the dead; therefore, what is inevitable ought not to be a cause for grief” Thus, rather than thinking of war in terms of death and
destruction, contemplate the inevitability of the rising and setting sun. They
both serve a purpose. And Krishna says (2-37): “If you are killed, you attain heaven, If you triumph, you enjoy the earth, Therefore, Arjuna, arise, Resolved upon battle.” If we were to stop here, this may seem an
oversimplification and hence unsatisfying. Even if intellectually this makes
sense, the heart rebels. So the remaining sixteen chapters address the
alignment of the intellect, body and heart and what follows is the real
teaching of the Geeta; the practice of non-attachment (2-38) “Make grief and happiness, gain and loss, victory and defeat, equal to your soul, and turn to battle, lest you fall into evil.” It is a classic illustration of the pragmatic nature of
the Geeta that a choice must be made in the face of conflict. For each person
this choice may be different; but it must be well considered and based upon
their circumstance, their training, and their duty. My interpretation of the
message given here is that whatever the choice or action is determined to be,
one must excel at it. And excellence can only be achieved through a state of
non-attachment for attachment clouds the judgement. (2-48) Bringing the concept to an even more practical level,
thinking about results causes us to worry. Energy that could be utilized in
improving execution is spent worrying. Worrying about the results is wasted
energy. Geeta advises us to: “Be intent on action, not on the fruits of action; avoid attraction to the fruits as well as attachment to inaction” This is another good example of the power of combining
philosophy and human psychology. Non-attachment is a higher goal allowing us to
maintain humility in a success or confidence after a failure. We know it is
distracting and a waste of energy to worry about the future probabilities so it
is best to not dwell on consequences. By practicing non-attachment to results
while in the midst of action, we can be more effective. A key enabler in performing well is discipline. The
Sanskrit word Yoga has probably even
more meanings than the word Dharma. A healthy body and a steadfast
mind are the goals of yogic exercises. Preparation, good judgement,
self-confidence and a stable intelligence are required for excellent execution.
“Perform actions, firm in yoga (discipline), relinquishing attachment; be impartial to failure and success- this equanimity is called yoga Intelligence can be clouded by delusions and can be
flitting, meaning that it can lead us in different directions, resulting in a
lack of focus. Once again there is the emphasis on non-attachment. It will be a
steadying influence because love and hatred, grief and happiness, failure and
success, friends and foes all can equally mar judgement. Krishna also goes on to explain what discipline looks
like. First he says, “discipline is skill in actions” and then goes on to
elaborate: (2-53) “When your understanding turns from sacred lore
to stand fixed, immovable in contemplation, then you will reach discipline.” In its pragmatic way, the Geeta puts our thoughts into
the words of Arjuna who asks what does this kind of a person of understanding
looks like? How does he speak, act, sit and move? Krishna says: “When he gives up desires in his mind, is content with the self within himself, then he is said to be a man whose insight is sure, Arjuna.” Krishna goes on to elaborate that such a man is free from
sorrow, fear and anger, he neither exults nor hates, has no preference for
fortune or misfortune, his cravings for pleasures and attractions have
vanished. “when, like a tortoise retracting its limbs, he withdraws his senses completely from sensuous objects, his insight is sure.” Thus we learn that personal harmony is both a requirement
for excellence as well as a characteristic of one who excels. While maintaining this emphasis on action, Krishna warns
Arjuna to be wary of pride creeping in from his attachment to action itself;
even that is weakening. So he says (4-20): “Abandoning attachment to fruits of action, always content, independent, he does nothing at all even when he engages in action.” Once again, my interpretation of this philosophy has a
pragmatic value in keeping Arjuna free from getting drawn into the pride of
action itself. This is useful later, in keeping him from feeling guilt or
arrogance from the results of the action. In this context, guilt from having
killed his kinsmen in battle, arrogance in the power of winning the battle. Krishna understands that this is still very difficult for
Arjuna to internalize so he offers the next piece of wisdom. He says humans are
instruments of a higher being. God drives their actions. Arjuna can choose to
believe in this higher power and consider himself an instrument of God, doing
His will. This way, he can free himself from the conflict that is apparent to
him. The wise person sees that he not the doer, but all material acts are the
act of Nature (Prakriti). The soul (Atman) remains a witness. One who
understands this will realize the Self; understand that there is no beginning
or end. If an action is done with this kind of devotion, it is not tainted by
its results. Just as the single sun illuminates the entire world, so does a person
who understands himself understand the Whole. Towards the end of his discourse, Krishna goes full
circle and reinforces the concepts of timelessness and wholeness. He explains,
think of the absolute as fullness or infinite. When you add or subtract from
the infinite, it is neither increased, nor decreased yet it absorbs what is
added and allows whatever needs to leave to leave. Thus the Self is not
contained in the three elements or gunas
of sattava, rajas and tamas. It is
above them. The human body performs actions, but the Self remains above them,
untainted by their stains and impurities. The
Controversy: The opening verses of the Geeta establish the context of war. Soon thereafter, Krishna urges
Arjuna to do battle against his kinsmen. This fact causes utter confusion in
the mind of the reader. The pacifist in us is up in arms, metaphorically
speaking, against a philosophy that appears on the surface so cavalier. But is
that correct? Does the Geeta uphold violence? It does not. What it upholds is the concept of dharma; truth, duty and knowledge. That
becomes abundantly clear as you read the remaining verses. The power of the
text lies in not making a mystery of what Arjuna’s choice is in the context of
his birth and position. What is your choice? That is determined by your
context. The power lies in the bulk of the verses of the Geeta devoted to
urging you and preparing you for making tough choices. The power lies in the
integration of psychology, spirituality and just plain pragmatism exhibited in
practical health tips and social duties outlined throughout the book. There is no attempt at smoothing the rough edges of
nature; no pat definitions of good and evil. The war is not fought between Gods
and Demons representing good and evil. There is no release in the book from
constant internal struggle. That is also why there is no linear thread of logic
to follow. The verses weave practical and philosophical strands because that is
how the human intellect and heart functions. This makes for difficult reading
for some but easier internalization for those who actually are facing a
difficult decision and read the Geeta for realizing their internal strength. Mahatma Gandhi, whose name is synonymous with
non-violence, who believed in the unity of mankind, who drew no distinctions
between religions, races and countries was greatly influenced by the Geeta. I
admit that I do find great solace in that. To me he embodied the ability to
resolve apparent conflicts by seeing the Whole in the context of truth and knowledge.
He said his actions were devoted to the welfare of all. Of nonviolence he said,
“the dignity of man requires obedience to a higher law – the strength of the
spirit”. He, like Arjuna, fought for
freedom with action. For Gandhi action was the weapon of non-violence. Isn’t
that what the Geeta says? That in the ultimate, who can say what is action,
what is inaction? At the Harijan march of 1936, Gandhi said: “I have nothing new to teach the world. Truth and nonviolence are as old as the hills” The Geeta makes sure that in espousing this higher
philosophy, one does not get confused between what is right and what is wrong.
It maintains a forgiving attitude towards those whose motives are pure even if
their actions are not and says that the learned sage sees no hierarchy between
God’s creatures. All have an equal chance at gaining nirvana. But Krishna also
enunciates Prakriti (nature) or the three Gunas (attributes) to acknowledge the
internal struggle of all humans. The universe is made manifest through three attributes or
elements. Anyone who has a body has the attributes that bind the soul and keeps
it earthbound and does not allow it to attain nirvana. By elucidating the
attributes, Krishna takes away any feelings of guilt that may be induced by the
struggle against our own baser instincts. He says, it is OK, it is natural and
even acknowledges that it is a struggle in which you will not always be the
victor. That too is OK as long as you try your best. Guilt is another emotion
(like worry) which is a waste of energy and Krishna finds no value in it. The three elements that make up the universe are: Truth or lucidity (sattva) is the highest, it is the
illuminator and healthy and it binds the soul to this universe through the
attraction to knowledge. Note that this is a passive state and in the context
of war, nonviolence is a passive state and a higher means to the same goal. Passion (rajas) is next and binds through attachment to
action. Cravings and emotions characterize it and so it sees great conflict as
a consequence. Note that it is an active state and violence in the context of
war is a means that generates great conflict within us. Dark inertia (tamas) is born of ignorance and it binds
through sloth and negligence. It is the stupefier of all body owners. There is
really no easy way to describe this state other than as an opposite of true
knowledge. Truth causes attachment to happiness; passion to action
but the lowest is dark inertia because it veils knowledge and causes attachment
to negligence or laziness. All objects in this universe are manifestations by nature
of a combination of the three elements. Transcending these three elements,
which make up the body allows one to escape the cycle of birth. For those born
on this earth, says Krishna: (14-6) “Lucidity (sattva), being immaculate, is illuminating and flawless; it binds through self-identification with happiness and wisdom. Know that passion (rajas) is emotional, being born of cupidity and craving; it binds the soul through attachment to actions and their fruits. And know dark inertia (tamas), The deluder of all embodied beings, As born of ignorance; It binds one with indolence, sloth and sleep. Arjuna, sattva urges one to happiness And rajas to action, While tamas, clouding wisdom, Urges one to negligence.” Krishna embellishes the concepts with details of how
these three elements are distinct yet they are ever present and act in
coordination. The vigilant aspirant is ever watchful of keeping inertia and
passion tamed and contained so that with the help of lucidity, he may ascend
the path to salvation, undisturbed and undistracted. Krishna advises the
aspirant to practice meditation and seek strength from the inner soul since
that is the source of the greatest power. When sattva is predominant the aspirant remains serene,
calm and happy. Elevating thoughts dawn during this time. This element is full
of delight and enlightenment and is helpful in maintaining mental and emotional
equilibrium. When this quality is not predominant one experiences a lack of
calmness leading to inner turmoil and conflict. Examples of domination of rajas, are feelings of pain and
pleasure, attachment and hatred. Such a person is never satisfied, constantly
pursuing objects of pleasure. Such a person is prone to disease because he does
not have the discipline to control his appetites and practice moderation. Often
such a person acts on unconscious habits and impulses not understanding why he
does what he does. Thus criminals may confess knowing that they have done
wrong, but could not help doing what they did. This element can be directed
positively and can be an active force if properly utilized both for the
individual and for mankind. This can be
done by consciously utilizing the knowledge one has to fight through the
conflict one sees and pursue action. Tamas is sloth and inertia; it produces ignorance causing
negligence and destroys the sense of discrimination. It creates delusions and
then one cannot make decisions. This leads one to inaction and further a
feeling of being justified in their inaction. A lazy aspirant remains in a
state of lethargy and experiences negative feelings resulting in withdrawal
from society. They are controlled by negative emotions and are prone to mental
disorders as well as physical diseases brought upon by inertia. These three elements dwell in every body and different
ones may be predominant based on circumstance. There is great wisdom in
recognizing these elements as being universal. It enables one to focus on
improving oneself and not being judgmental of others. When we recognize others
practicing in a lower state we can just see in them ourselves as in a mirror.
We know we are the same as the other and we can then be helpful and
compassionate rather than judgmental and vindictive. Just as we do not hurt our
own body parts even if it is diseased or handicapped, just so we do not hurt
others as they are a mirror of ourselves. Extend the metaphor of our own body, a whole that
consists of many parts, none of which we willingly hurt, to all of mankind and
the universe, a clearer picture emerges. We must fight and overcome internal
and external forces that keep us from seeking Truth and knowledge. Extend the
metaphor to war and there is guidance on what the warrior’s action must be. By
placing his actions in the context of the elements that make up the universe,
Arjuna can make peace with his act of war. PART
II
Dharma, Yoga,
Jnana
The three pillars of individual strength “Behavior
is a mirror in which every one displays his own image” – Goethe dharma- the concept of guidance through values What is
Dharma? Essentially untranslatable, the word dharma is derived from the root word dhri meaning to hold or sustain. A man’s dharma is the basis of his thought and action. Dharma is what defines a person, giving him strength to be who he
is, his character, his attitude, his inner core. Svadharma, individual and personal dharma of a man, is determined by his past experiences, including
experiences in past lives which are stored up in the soul and not destroyed
upon the death of a body. These experiences make up his svabhava or character and how he will act. They determine his duty,
his religion, his philosophy, his beliefs, his inclinations, his instincts, his
nature, and his dharma. “He who does the duty ordained by his own nature incurs
no sin”. Thus in the eyes of God we are all equal and our actions are
appropriate to our nature. The natural dharma
of one is not the same as that of another. The duty of a soldier is to fight
while the duty of a teacher is to teach. What is right for one is not the right
action for the other. Thus, Krishna asks Arjuna to find the answer to his
dilemma, the decision to fight or not, by listening to the voice of his inner
core, his dharma, his upbringing, his
duty. His natural duty is the only reality for him; all others, the duties or
viewpoints of others are distractions, imposed from the outside and thus
confusing. “One should not abandon one’s innate duty imperfect as it may appear
to be; for all worldly enterprises are imperfect, like fire is rendered
imperfect by smoke”. While untranslatable, the meaning of dharma is abundantly clear when used in context. Instinctively we
understand the concept and can act on it. Once we accept that our decisions and
actions are driven by our dharma, not
our ego, it becomes possible to act with humility, with non-attachment, without
judgement of our fellow beings, without pride in the results of doing good,
sorrow in the results of doing evil. We understand that the universe is made up
of opposites, good and evil, pain and pleasure, life and death. A perfect world
containing goodness or happiness only is a contradiction in terms; creation is
possible only in a state of chaos, of dissolution. If everybody were perfect,
the world would cease to exist. Thus, acceptance of the contradictions that
constitute Nature reduces inner conflict. We learn to draw strength from within
and focus on being an instrument of God or another power higher than we are. Why Dharma? For Self-Empowerment The study of Ethics concerns itself with the sorts of
actions that constitute virtuous conduct. “What kinds of actions ought to be
undertaken?” What is right? What is wrong? What is good? What is bad? However,
the problem with this approach is that the absolute guidance it seeks does not
exist. Soon we build a complex set of assumptions that fail to satisfy us in
all circumstances and we are back to square one. With this approach, the
apparent contradictions that make up Nature cannot be resolved. A logical
disenchantment leads to emotional frailty and a lack of a feeling of being in
control of our own destiny. To the question “What should I do?” the Bhagavad Geeta
says, “Do your righteous duty; be guided by your Dharma”. The intellectual appeal of the Geeta is that it never
proposes an edict that one could disagree with. Emotionally, it is equally
powerful in forcing us to believe in an overall goodness and a sense of justice
that must exist even if we cannot perceive it in our lifetime. There is no
concept of evil or sin. Every contradiction can be resolved if you believe that
the space, time, environment axes are greater than what we perceive in our
individual lifetime. Logically we know that to be true anyway. Empires crumble
and are born again. Families prosper and loose their wealth. Intelligence is
found in all corners of humanity. What is good for you can hurt me. A lion must
hunt the deer. Nature has a rhythm all its own. Justice eventually prevails.
Everything is good. Every action is a will of God. Thus there is no absolute definition of right or wrong,
good or bad for a person. Deal with right and wrong in the context of the
individual in a society, environment and time. There is no good or bad in an
absolute sense for a person born to this earth because an individual can only
relate to space, time and environment that he is born to. There is good and bad
in and absolute sense and someone, God, who can see across infinite time, space
and planets can judge right or wrong in the absolute. This precludes anyone
born to this earth. This precludes you and me from having any right to be
judgmental of another’s actions. If they have done wrong, they will be punished
in ways we may not see. Only God has the power to judge a man’s actions. This
point cannot be overemphasized, as it is the core belief in making your dharma a “good” dharma. Everybody’s
dharma is a good dharma. Essentially a circular logic, central to the theme of
the Geeta, works because of this faith. Be guided by your dharma, and you can do no wrong in the
eyes of God. Whatever you do, that is the right thing to do as long as you have
listened to your heart, your inner voice. I can’t think of a better way to
empower yourself. “Sages see with an
equal eye the learned and cultured Brahmin, the cow, the elephant, the dog” –
18th verse Why Dharma? Excellence in Action When doing good, it is easy to fall into the trap of
feeling virtuous. This is just as dangerous as feeling remorse when doing
something bad. So you cannot see yourself as doing good or bad. Such thinking
leads us to see conflict and reduces our inner strength. Krishna’s dialogue
with Arjuna is lengthy because he will not allow Arjuna to believe he must
engage in the battle of Kurukshtra because it is a war of good over evil.
Arjuna must engage in battle because this is his dharma; his dharma being
determined by his birth as a prince; his education as a warrior; his position
as the leader of his army; his talent for archery that made him the superb
fighter that he is etc. etc. In short, his birth, the makeup of his experiences
and his character, his dharma, determines his actions. He may see himself as an
instrument of God in fighting the battle. That will give him strength and inner
conviction but he is not allowed to believe that he can be the one to decide he
is waging a war of good over evil. If you think about it, you will see that
there is great logic in this. The context of the Mahabharata clearly sets the stage for
the evil ways of the kauravas. Krishna even acknowledges that with his divine
sight, he sees that a battle must be fought to restore the balance in this
world. But, Arjuna is not allowed to use this crutch, this feeling of
righteousness. For a crutch it is and not a very lasting one. War means killing
your loved ones. How can there be any sustained feeling of doing good in a
situation like that? The realities of battle are harsh and a crutch like that
will not withstand the devastation that is a natural outcome of war. Perception
of conflict creates inner turmoil. It will weaken Arjuna’s ability to act as he
must; act as the unerring marksman that he is; trained to be so by his revered
teacher, who is to be his mark. Why Dharma? Self-fulfillment Krishna teaches us that fulfillment lies in the action
itself, not in the result of actions. Action dictated by our dharma is our
salvation irrespective of the result. Self-fulfillment comes from knowing we
have done what we must do; executed the will of God. Do your best and all will
be well. If we get caught up with results, it means we feel pride in doing
good, guilt in doing harm. Who is to know if what is good today will still be
considered good tomorrow? Action and execution of actions with excellence is what
you control. Drawing satisfaction from that is essential. This is a necessary
corollary to the thesis that good and bad is not for you to judge. There are no
good or bad results either if the context is large enough. When you ask, “What is a pentagon?” there is one answer
defined by science. When you ask, “what is sweet?” there is one answer defined
by your senses. When you ask “what is good or what is bad?” there is no
absolute definition because we do not have an absolute sense of it and there
can be no pervasive definition. Most people would agree with Hamlet: “there is nothing
good or bad, but thinking makes it so”. Thus in the context of Ethics, it is
impossible to define an absolute answer to “What actions ought people take?”
But in the context of an individual in a certain situation at a given time the
answer is simple – do your duty. What
your duty is should be a way of life for you so every action is not a major
decision hence it is also called your dharma, your guiding principles, your
philosophy, and your religion or righteous duty. Arjuna is a warrior by profession, leader of his army and
he is in a battle. His righteous duty is to raise arms in battle. Questioning
the merits of war and the destruction of his kith and kin detracts from his
ability to engage in action in a superior fashion. If he is to excel in action,
he must not act halfheartedly. Thus, Arjuna is never asked by Krishna to
believe that killing his brother is good or that he is a better person for
killing an evil man. The Geeta never says that war is good or violence is
condoned. Quite the opposite. Death and destruction are painful consequences of
the act of war and given Arjuna’s role in it he must detach himself from
feeling pride in victory or guilt in loss. Your duty is not defined by your absolute measure of
right or wrong. Who you are, what your circumstances are and right and wrong in
that context define how you will operate. If you happen to be a very
enlightened individual you may be able to understand why your duty is what it
is in the context of society and the time you are in, but that may be difficult
and is not required. Sages, rishis, munis who meditate at length in desolate
mountains in the search of the true self may be able to understand the cosmos
but it is not possible for most humans and not required. Thus the war of
Kurukshetra and the destruction of war is justified by Krishna as inevitable
because a higher being, God, has decided it is the right action because of the
increasingly evil ways of the Kauravas. But that is not for Arjuna to decide.
He is not to feel a sense of superiority over his goodness and engage in a war
of good over evil. He is to remain humble in his actions in performing his
duty. Dharma
Provides a Structure for Change A great barrier to decision-making is the fear of change.
After all, choices lead to action and action leads to change. Studies show that
even good changes like getting a job, marriage, an inheritance, winning a
lottery cause almost as much stress as unwelcome changes. From birth to death,
we go through physical and emotional change, our inner core is constantly
undergoing modifications; every life experience changes us and influences our
interaction with the environment. To accept change as the norm and to accept that we
ourselves must change as we go through life is built into the concept of
Dharma. Having a structure that sets expectations for different criterion for
decision-making, different value systems as we progress from birth to adulthood
and old age improves our ability to interact with others who are in different
phases of life. It promotes a less judgmental attitude, as it becomes easier to
see oneself in the other person’s shoes. Life is divided into four approximate stages, ashrams, where one’s dharma, primary
pursuit or duty, criterion for decision-making and framework for action is
appropriate to the stage of life one is in. Brahmacharya or childhood is the
first stage of life when one is molded and prepared to live a good life. In
this phase one should be guided by the discipline of learning, seeking
knowledge. True knowledge cannot be acquired without cultivating an ability to
have complete faith and trust. This mental and emotional development can best
be acquired by serving one’s teacher, the guru, as a disciple. Princes, such as
Arjuna lived in the forest with teachers such as Dronacharya, in spartan
conditions in forests, far from cities where all students, prince or commoner,
were taught under similar conditions and it was up to the teacher to decide
when they would graduate. Complete allegiance to the teacher was expected of
the students, as it was believed that one must learn with the heart, not just
the mind. The second stage, grahastha
ashram, is when one becomes a contributing member of society. Typically,
this stage is marked by sensory and aesthetic fulfillment; material and social
ambitions are realized as a householder and by having a position, a job, work
where one can apply the knowledge gained during childhood. Arjuna is in this
stage when the battle of Kurukshetra takes place. He is a prince and a soldier
and when he is at war his decision framework is different from when he was a
student. This is the argument Krishna uses to reduce the conflict in Arjuna’s
mind when going into battle against his revered teacher and guru who he
respects more than his own life. Renunciation must be practiced in the next stage of life
in an aspiration to achieve liberation from worldly pursuits. This means giving
up control of family affairs while reducing one’s physical and emotional needs
and practicing detachment from action itself. A very natural development, this
phase is an acknowledgement of the fact that as we go through life, we cease to
draw satisfaction from the sorts of activities that we enjoyed earlier in life
and so the best course of action is to move on to other things. The journey is
more important than the destination so this phase is the start of a new journey
and is preparation, much as childhood was, for the next phase of life. The final push for liberation, moksha, asceticism can be practiced in the last stage of life by
becoming a sanyasi, a forest dwelling
hermit or a homeless wanderer who answers only to God. It is the duty of a grahastha to provide for the physical
needs of a homeless wanderer in this stage. Svadharma, one’s
own guiding principles for action, one’s duty, must be individually defined
according to the stage of life and position. Yoga- The Concept
of Discipline
“Discipline is skill in actions” “Unreal is action without discipline, charity without sympathy,
ritual without devotion” Bhagavad Geeta What is Yoga? The word Yoga has many meanings. Yoga is derived from the
Sanskrit Yuj meaning to bind, join,
attach and yoke, to direct and concentrate one’s attention on, to use and
apply. It has been likened to the Latin word jungere, meaning, “to join”. It also means union or communion. It
means “the disciplining of the intellect, the mind, the emotions, the will; it
means a poise of the soul which enables one to look at life in all its aspects
evenly” according to Mahadev Desai in Geeta
According to Gandhi. “It means the yoking of all the powers of body, mind
and soul to God.” One who follows the path of Yoga is a Yogi (masculine) or
Yogin (feminine). The goal of a yogi or yogin is to achieve a state that would
best be described as the opposite of what psychologists would call alienation
or what Buddhists call sakyadrishti, the feeling of separateness, of being cut
off from being. In chapter six of the Bhagavad Geeta, Krishna explains to
Arjuna, the meaning of Yoga as a deliverance from contact with pain and sorrow. As a well cut diamond has many facets, each reflecting a
different color of light, so does the word Yoga, each facet reflecting a
different shade of meaning and revealing different aspects of the entire range
of human endeavor to win inner peace and happiness. According
to B.K.S. Iyengar, “Yoga is a timeless pragmatic science evolved over thousands
of years dealing with the physical, moral, mental and spiritual well being of
man as a whole.” In 200 BC, Patanjali wrote the classic treatise Yoga Sutras
that systematically expounded on the mental and physical discipline as the path
to achieving inner peace. He believed that a person whose mind is free of
conflict, free of restlessness is in harmony. Such a person, by the grace of
the spirit within him or herself finds fulfillment. Patanjali describes in detail the physical exercises
necessary to hone the instrument that is our body, the environment such as food
and sleep, samadhis or postures to still the mind in preparation for meditation
for mental cleansing as well as common obstacles to overcome. It is the
foremost and most complete and scientific approach to self-disciple as a path
to success, which it defines as personal fulfillment, to be seen in literature. The practice of Yoga requires a firm foundation in
self-discipline, faith, tenacity and perseverance to practice regularly,
without which it could be considered mere acrobatics. According to Iyengar “To win a battle, a general surveys the
terrain and the enemy and plans counter measures. In a similar way the Yogi
plans the conquest of the Self”. The
Stages of Yoga: Patanjali enumerates eight stages or limbs of Yoga as the
right means in the quest of inner understanding. The eight stages in succession
allow one to achieve first, harmony with the environment and other people.
Second they allow the Yogi to control the self – body and mind. Having achieved
these two stages a Yogi can then look into the innermost recesses of the body
and mind to discover his soul and his maker who are one and the same. The first three stages are outward quests, which allow
the Yogi to conquer the body and render it a fit vehicle for the Soul. Exercise or Yama and a regular routine
or Niyama control the Yogi’s passions
and emotions and thus keep him in harmony with his fellow man. Physical
postures that increase flexibility of the limbs, regulate our breathing and
allow for meditation or Asanas keep
the body healthy and strong and in harmony with nature The next two stages are inner quests and they teach the
aspirant to regulate the breathing and thereby control the mind. This helps
free the senses from the bonds of desire. The next three stages are the quest of the Soul. The Yogi
knows that there is no need to look heavenward to find God. His inner self is
the abode of his maker and this realization keeps him in harmony with himself
and his maker. When one has achieved the ultimate discipline one sees
the Whole Truth. In this stage, the knower, the knowledge and the known become
one. The seer, the sight and the seen have no separate existence. It is as if a
great musician becomes one with the instrument and the music that comes from
it. Without one another there is no reality for any of them. The path of Yoga is the foundation for the three
different paths to salvation or nirvana or escape from the cycle of birth and
death. Karma
Marga is the active man’s path. It is the path of action in
performing his duty and doing his work. Bhakti
Marga is the emotional man’s path where he finds realization
through love and devotion to a personal God. Jnana Marga is the intellectual man’s
path where realization comes from knowledge and from control of his mind. |