While on a visit to India these days, I see quite a bit of Christmas decorations from the airport to the markets. More than a religion it has become a tradition in India to celebrate Christmas. Religious conflicts aside, cultural celebrations of all the sections and regions of the world society need to be recognized and celebrated with full respect and appreciation. If one can find additional reasons to supplement such celebrations, so much better.
With children we celebrated Christmas culturally in the United States, and decorate it with Devī-Devatā decorations instead of Santa Clause. Further, since it is also a celebration with light, we actually installed the Christmas tree on the Diwali Day, and kept until Makar-Sankranti January. Diwali has assumed a major international dimension for a variety of reasons, including its similarity with Christmas lights and exchange of gifts, and it being celebrated at the White House as well. Some think it is a form of appropriation of Christmas for Diwali. Well, in that case the Christmas tree and even the Christmas itself is a misappropriation of the Pagan celebration of Winter solstice that they used to celebrate to welcome winter by worshipping the evergreen Balsam Fir (the Christmas) tree.
In fact, for Indians it is not that difficult to appropriate Jesus Christ, Jesus being pronounced as ‘Ishā’, and similarity of Christ and Kṛṣṇa. sage – one which excited his audiences.
According an article at PBS.org, “although his message was proving popular, the claim of his disciples that Jesus was the son of God offended many people. What’s more, his ideas were revolutionary and threatened to undermine thousands of years of social tradition.”
Jerusalem, where Jesus once visited, was under the Roman rule. In around 33 AD, Jesus traveled to the city of Jerusalem for the Jewish ceremony of Passover. There were thousands of pilgrims from around the world and the temple provided services for them to change their foreign money or buy animals to sacrifice. Jesus was furious. He believed that trade like this corrupted the holy site. Roman authorities were upset with him, arrested him, and crucified him in public, to show their brutality against those ever opposed. His fault was that he sided with the masses who were being oppressed.
Did Jesus have any Indian connections? Of course, he did. A book by Holger Kersten clearly suggest Jesus was in India for several years, learning and practicing yoga in Kashmir. In addition to yoga, he may in fact learned tradition of standing up to oppression of people. Traditionally, those people are referred to as kshatriya in India, and what Jesus did in Jerusalem no less heroic and principled.
In fact, his behavior perfectly matches with the values of kshatriya described in Sṛīmadbhagvat Gīta-
Valor, strength, fortitude, skill in weaponry, resolve never to retreat from battle, large-heartedness in charity, and Ishwara (tranquil in all condition) characteristics, these are the natural qualities of work for Kshatriyas.
The word, kshatra, comes of ksha = to destroy, and tra = oppressed. A kshatriya unshakingly will stay the ground, as was also demonstrated by Jesus Christ, thus making him naturally a kshatriya worthy of support by all. This revelation about Jesus Christ may sound far fetched but in reality, is very close to his behavior and determination. It may be worthwhile for Christians to follow the Jesus characteristics, rather than trying to convert people to their camp.
This description reminds me of an incident of my own encounter with an evangelist in my university who used to deliver goods from receivables. Francis Boetello was always hanging around with international graduate students trying to give them a Bible or entice them to a Church visit. One day I walked into the laboratory even as Francis was talking to students. As I entered the lab, a student told Francis jokingly “why don’t you convert Dr. Singh and we will all follow?” “So, Dr. Singh, what do you think?” I asked, “think of what?” Francis said, “think of Jesus Christ?” asked Francis turning towards me. “Jesus Christ was a great man, I am his ardent follower”, I replied. “So, you are a Christian?” Francis uttered hesitatingly. I said, “Sure, following Jesus Christ does make me a Christian, as much as following Newton makes me Newtonian.” Not convinced of my assertion, Francis continued with his inquiries further. “What church do you go to?” asked Francis. “What church did Jesus Christ go to?” I shot back, and Francis looked quite puzzled at this but continued his query by saying, “O, so you read Bible on your own“. “What Bible did Jesus Christ read?“, I asked Francis. He was completely at a loss. “How can you be a Christian without going to Church or reading a Bible?” he muttered shaking his head in exasperation. “Francis, I am not a Churchian or Biblian, I am a Christian“. By then Francis seemed to be in a daze, simply gazing at me. Acting professorial and assuring him of my genuine intentions I began. “Look, Jesus Christ was concerned about others passionately. He stood up for his principles against all odds. He was willing to die for his principle of serving others. He did not hate even those who killed him, and wished them well“. Francis nodded at each of my statements about Jesus Christ. “I think those principles are worth following for anybody“, I added. “Why do I need a Church or Bible to follow them?” By then Francis seemed accepting, albeit reluctantly.
Similarly, I am asked many times about religions in India, my own religion, and my opinion of Islam, especially after 9/11. At the Center for Indic Studies, we had much emphasis on Indic traditions, some ancient, some modern, and occasionally discussions about other traditions within India.
An Indian perspective based on the guṇaand karmato accept people’s inclination may actually be a healthy way to lead the life. And, Jesus Christ’s actions prove beyond any doubt for his kshatriya inclination!
Prof. Bal Ram Singh, President, Institute of Advanced Sciences, Dartmouth, USA
This mini ‘one_act_play’ in english, is based on ‘11 chapters of Ganesha Geetā’ and is designed to convey the theoretical philosophical essence of ‘Ganesha Purāṇa’ aid to popularize ‘Global-awareness’ about ‘Lord Ganesha’, compiled by sage Vyāsa in the form of a dialogue between ‘Lord Gajānana’ an incarnation of Lord Ganesha and his father (in this incarnation) King Vareṇya (as his disciple).
Painting by Manju Acharya, Former Public Relations Officer in an Indian Railways Public Sector Enterprise, Govt. of India
क्षेत्र_ज्ञातॄ_ज्ञान_योग
King Vareṇya: My dear son, evidently there are mainly two distinct paths (सगुणोपासना & निर्गुणोपासना) for getting linked with you. Viz.
1) to worship your symbolically representative idols or pictures, images etc. (मूर्ति पूजा, सगुणोपासना). Alternatively,
2) Purely mental, emotional or meditation-based approach (निर्गुणोपासना) which also has several alternatives. e.g.
a) repeating prayers and recitations of sacred phrases (स्तुति_स्तोत्र गायन, मन्त्र जाप etc.) or
b) following the eight steps of Rāja_Yoga (viz. यम, नियम्, आसन, प्राणायाम, प्रत्याहार, धारणा, ध्यान & समाधि) and keep the mind constantly engaged in meditation (निर्गुण उपासना).
Now, please tell me which method is a better alternative and is more liked by yourself.
Lord Gajānana: My dear father, both these approaches (सगुण & निर्गुण उपासना) are equally liked by me. Their choice or preference should depend on the physical and psychological mood of the performer devotee at any given instant of time. A single devotee can choose one or the other method depending on the need of the time e.g. variations in his own a) physical health or b) mental, intellectual, emotional mood conditions etc. Most devotees in their teens or youth may perhaps be inclined to use physical worship (सगुण उपासना), whereas, same devotees in older ages (or in some sickness conditions) may prefer to use mental and emotional based alternatives (निर्गुण उपासना). Further, the physical worship (सगुण उपासना) is much easier to perform. The concept of meditation-based worship (निर्गुण उपासना) is comparatively more difficult to understand and execute.
The intensity of devotion & respect about me, in the heart of the devotee is of prime importance. Even a child or ignorant devotee can be superior to many highly learned scholarly experts, in respect of reaching an emotional and spiritual level nearer to me. Those who find it difficult to keep their mind constantly attached with me (Supreme God), can try to keep themselves intellectually engaged in learning more and more about myself (बुद्धि_योग). Those who find it difficult to practice such intellectual linking via study, should get engaged in any spiritually oriented activities (कर्म_योग) and offer the ‘credit’ as well as the ‘resultant benefits’ to Supreme God (कर्म_संन्यास_योग). Practicing such mental aloofness from claiming credits, of one’s creditworthy actions, relieves such devotees from the consequences of expectations and possibilities of satisfaction or disappointments, and therefore they move nearer to the spiritual level of liberation (मुक्ति or मोक्ष).
अनिष्ट् आप्तौ च न द्वेष्टी इष्ट प्राप्तौ न तुष्यति | क्षेत्रतज्ज्ञौ च यो वेत्ति स मे प्रियतमो भवेत् (९.१९)
The devotee who
a) neither gets upset by any undesirable occurrences, circumstances or results,
b) nor gets happily over-excited while receiving desired and satisfactory results, fulfilling one’s expectations and enjoying favorable circumstances, and
c) who possesses the knowledge about the field of his mortal body (क्षेत्र) and his immortal soul as a resident occupying room in such house of his mortal body (क्षेत्रज्ञ), becomes dearest to my heart.
King Vareṇya: My dear son, please explain me more clearly about this concept of physical body as a field and its knowledgeable user (क्षेत्र-क्षेत्रज्ञ) as the master.
Lord Gajānana: My dear father,
पञ्चभूतानि तन्मात्रा: पञ्च कर्मेन्द्रियाणि च | अहन्कारो मनो बुद्धि: पञ्चज्ञानेन्द्रियाणि च (९.२१)
इच्छा अव्यक्तम् धृतिद्वेषौ सुखदु:खे तथैव च | चेतना सहितश्च अयम् समूह: क्षेत्रम् उच्यते (९.२२)
Any living species possesses
a) the physical body made up out of the basic five great presences (पञ्चमहाभूता – आकाश, वायु, तेज, आप, पृथ्वी) and
b) their five associated characteristics (पञ्चतन्मात्रा – शब्द, स्पर्श, रूप, रस, गन्ध)
c) the five organs useful for carrying out all desired activities (पञ्चकर्मेन्द्रियाणि – हस्त, पाद, मुख, पायु, उपस्थ),
d) the self-ego (अहंकार) or self-awareness (‘I’ am existing) of one’s own self existence,
e) the mind (मानस),
f) the intellect (बुद्धि) and
g) five sense organs (पञ्चज्ञानेन्द्रियाणि – कर्ण-श्रवण, नेत्र-दर्शन, नासिका-गन्ध, जिह्वा-रस, त्वचा-स्पर्श) used for collecting recognizable (/ understandable) information,
h) the ability to make desires (इच्छा-शक्ति) and a determination or will-power to stay resolutely firm (for making efforts) to achieve these desired objectives or
i) have a disliking or a feeling of hatred towards certain things (or personalities or situations etc.) and a will-power to stay away or avoid them consistently,
j) the ability to feel happy or unhappy,
k) the lively super-presence (चेतना) which experiences the three states of sleep, dream and awakening, (अवस्था_त्रयी) etc.
All these items, all together is referred by the name of ‘field’ or the ‘kśetra’ (क्षेत्र) in the Indian Vedopaniśadic philosophical science. The soul or the consciousness (जीवात्मा, क्षेत्रज्ञ) fully pervades and resides inside this ‘field’ (or the ‘kśetra’), as a master or like the owner of this field, whose essential nature, is similar to that of the Supreme God (who similarly resides in this entire Universe as his body and controls its activities). Since, the consciousness of a) any living species (जीवात्मा) and b) that of this Universe (परमात्मा), are similar in their essential nature, they both enjoy the king like mastery within their respective occupied (kśetra) spaces or kingdoms.
King Vareṇya: My dear son, many times there is confusion in my mind about
a) correct and worthy knowledge and
b) wrong knowledge or
c) vague & inaccurate knowledge (elusively appearing like convincingly true and correct knowledge) and
d) mis-interpretations of knowledge made either mischievously or by genuine mistakes.
Lord Gajānana: My dear father, there are infinite possibilities of earning varieties of useful pieces of information as pieces of useful knowledge. e.g.
a) How to select and process seeds and how to plant them in order to get desired grasses, bushes and trees for growing agricultural, horticultural outputs
b) how to cook a healthy and tasty dish
c) how to recognize a specific decease or infection causing sickness in a given patient etc.
All such information’s are worthy and useful pieces of knowledges. There are hundreds of branches of Arts, Commerce, Science, Technology, Medicine etc. which are all worthy of learning and earning expertise. However, knowledge about the current state and nature of the ‘Universe’ or ‘Mother Nature’, involving both Astrophysics and Astronomy (along with their probabilistic extensions in future as fore-castings) are traditionally being respected as the most fundamental basic physical knowledge about the gross (or स्थूल) nature of Supreme God himself. Further, the knowledge about the ‘spirit’ (or soul or जीवात्मा) residing within the bodies of every living species, along with a focus on the spiritual realization of this self and its relationship and link with the spirit of the entire Universe, also called as the (सूक्ष्म ‘subtle’ nature of the) Supreme God, is recognized as the highest level (or category) of knowledge in the ancient Vedopaniśadic literature. Further,
When faced with confusing alternatives, that knowledge which passes the tests of proper visionary balance and equanimity, along with attributes such as
a) firm devotion (दृढ़ भक्ति:) to the Supreme God,
b) restraint (शमो) and
c) control over unnecessary excitation’s (दम:) etc.,
that knowledge should be chosen (or selected) as the most appropriate (and correct or worthy) for adoption. Being devoid of any (sense organ’s sensibility based) characteristics, the ultimate and real nature of the Supreme god is actually beyond the normal understanding capabilities of the human intellect and therefore it is referred as ‘almost un-understandable’ (दुर्ज्ञेय:). However, trying to understand this un-understandable presence, to some possible extent, is the objective of most ancient Vedopaniśadic literature.
All ‘characteristics possessing’ presences in this Universe altogether, are called as ‘Mother Nature’ (स्थूल_प्रकृति), whereas, the characteristics-less un-understandable presence (जीवात्मा or परमात्मा) is considered as it’s ‘Master’ (सूक्ष्म, परब्रह्म, पुरुष). The body of every living species is known to perform activities as per the desires of this master.
Further, this characteristics-less ‘subtle’ presence is however found to get ‘glued-up to’ or possess and enjoy three subtle-characteristics (सत्व, रज, and तम) referred to as
saintly (सात्विक) attitudes,
human (राजसिक) attitudes and
demonic (तामसिक) attitudes or tendencies.
These subtle characteristics also cannot be detected and measured by any sensing organs or even the modern scientific instruments. The ‘soul’ (जीवात्मा) of any living species (including human beings) possesses all these three subtle characteristics in a variably mixed format. Whenever one of them grows far bigger and subdues the other two, then that personality behaves like ‘possessed’ by this bigger emotion e.g. a) like a saint or b) like a human or c) like a demon.
Painting by Manju Acharya, Former Public Relations Officer in an Indian Railways Public Sector Enterprise, Govt. of India
Therefore, my dear father, you please try to encourage the growth of (सात्विक) saintly tendencies in your activities and behavior pattern. This effort will raise your spiritual status and you can get lifted to become worthy of merging with myself (Supreme God).
India is reaffirming itself in the modern world, and Modi plays master strokes regularly! His style of promoting Vasudhaiva Kutumbakaṁ as part of the upcoming G-20 Summit is praiseworthy, as have been his ways of promoting Yoga through ‘International Yoga Day’, and value of millets through ‘International Year of Millets’. His creativity, penchant, and leadership in promoting India most genuinely sets him apart from other political leaders in contemporary times and even historically.
But mind it, strengthening the parliamentary democracy with a more robust parliament building is like prisoners making a larger jail themselves, the shackles of colonialism are in fact tightening around a civilization known to provide leadership to the humanity throughout the history.
How?
The centralized power system of colonialism, a borrowed system of democracy where it does not have a direct participation of masses for deciding their own future, an imported system of bureaucracy optimized for oppression and corruption, retention of 78% of British rules, etc. are not exactly breaking from the shackles of the colonial era. It is actually worse to adopt a system of oppression by one’s own people just replacing the names of British or British appointed authorities. The current system of parliamentary government promotes colonialism, such as Anglicized terms being used, for example, district collector, whose job used to be to collect taxes for the British. The entire country is still governed by the thānas or the police stations, set up to just to arrest people not conforming to British rules.
It is interesting that British used India as their experimental ground for testing various forms of governing concepts, including adopting a civil service concept from the 2nd century China. In a book entitled, ‘Colonialism and Its Forms of Knowledge – The British in India’, Princeton University Press. (1996) Bernard S. Cohn writes “the projects of state building in both countries—documentation, legitimation, classification, and bounding, and the institutions therewith—often reflected theories, experiences, and practices worked out originally in India and then applied in Great Britain, as well as vice versa. Many aspects of metropolitan documentation projects were first developed in India. For example, the Indian civil service provided some of the models for the development of the Home services. Conversely, the universities and public schools in Victorian Great Britain were the factories in which the old aristocracy was associated with the new middle class, and new governing classes for the empire were produced. These models were exported to India and the other colonies to produce loyal governing elites.”
In this manner, even the university officials of statures of Dean, Provost, Chancellor, are all derived from Church, rather than the Gurukul systems of integrated education system India had for thousands of years until British colonialism dismantled it.
We name Takṣaśīlā and Nālandā systems of Gurukul education as universities claiming some recognition, when there is a contrast of earth and heaven in the two systems of education. The modern university and college system was first developed in churches and mosques (Google it for the history of university!!) to study the books, as these traditions are for the people of the book! Indian intellectuals are generally lethargic, as against the sages and saints led education system for creating knowledge with their disciples in practices. Their intimate thoughtful discussions led to creation of Upaniṣads.
If we take an example of Nālandā University, which not only got attention of current government, but also the previous Congress government, it attracted stalwarts like Professor Amartya Sen and Dr. Vijay Bhatkar, but its state of affairs is nearly dismal despite 7 countries, including China, made efforts to revive it.
Contribution From Foreign Countries to Nālandā University
Name
Amount (INR)
PR China
512,17,500
Thailand
71,60,754
Laos
27,03,178
Indonesia
18,54,525
Switzerland
6,37,05,000
South Korea
7,37,432
Australia
5,54,89,229
Total
18,28,67,618
According to an article in India Today, “If we combine the contributions from the government and from aboard, it comes to around Rs. 982 crores — the money that came to the university. A total of 710 regular students got admission at the Nālandā University. It means per student expenditure of the Nālandā University stands at 1.38 crore. If one includes 992 students, who got enrolled into other programmes, per student expenditure would come to around Rs 57 lakh.” Although one needs to be careful in using the per student cost calculation, as it does not reflect the correct picture as Nālandā University is a young institution and as such most of the cost has gone into infrastructure development. “But what is certainly of concern is that despite such a substantial investment, this university is consistently failing to create a buzz.” The internationally famous ancient university (actually Gurukul) at Nālandā existed gloriously for eight centuries. Its fame having spread to far-off lands, it stood out as a beacon of knowledge. For the new university, there is still a long way to go not only in terms of time but certainly in the reach of its reputation.
Building a parliament to expand that system is what I meant to describe the mental prisoners we have become, and are putting our own labor to expand it. 75 years of ‘Independence’ has not allowed us to think original, derive a system from our rich past to create a system more suitable for diversity driven democracy fanning it to the local areas, in contrast to increasing more representatives to live in Delhi!
At the same time, PM Modi will, in all honesty, have to take some steps back though. For example, he has anglicized Nīti Āyog, when he had changed from Yojanā Āyog (Planning Commission), with no English translated name. Ironically, Nīti is not referring to the Sanskrit or Hindi word that can be translated as policy, rather it is derived from National Institution for Transforming India (NITI). His government has a fascination with such English acronyms for very traditional and philosophical words, like Diksha and Swayam – part of much-touted NEP 20, Amrut, Ujala, Hriday, Uday, Mudra, etc. This slavery of mindset needs to be addressed in the new initiative of Rāj to Kartavya, a much-needed idea that will allow India to shed its colonial baggage.
Business practices of profiteering rather than service, something that is quite contrary to the great lessons of Bhagvadgītā, needs to be reminded:
This translates as the ultimate creativity (Kṛṣi), planetary sustainability (Gaurakṣya), and business as in exchange of goods and services (Vāṇijyaṁ) are the natural inclination of Vaiśya, the representative of Viśṇu or the universal preserver, through service, as is also the natural inclination of Śudra [as seen in practice of Prajā (‘Prajā’ in the Light of Vedic View, Aparna Dhir and Bal Ram Singh, Vedic Blog, December 29, 2016)], who acts/works/serves around others considering them as self (paricharyātmakaṁ, pari = around, chari = work, ātmakaṁ = self), such as a mother. Service or sevā is the operational word of all, and for this only Vaiśyas are known as Shreshthi (corrupted as Sethi) and Mahajan (as in Seth Mahajan).
There is a good reason why the artha does not translate into money in Indian context, it is a meaning as in the meaning of life. India’s economy is growing leaps and bounds, with its current GDP at $3.5 trillions, marching towards $7 trillions by 2030. This is wonderful but India that has been known for its material, spiritual, artistic, and family values (kularitī = the entire truth) cannot be limited to a material-based values that was and is the colonial legacy to the entire world. Professor Romesh Diwan in an article on ‘Relational Wealth and Human Well Being’ posited that human well being depends both on “material wealth (measured in terms of GDP),”—affluence of first kind—and “relational wealth (kula and community),” affluence of the second type. “National policy objectives need to consider the maximization of not only the material wealth but also of relational wealth and its connection with material wealth” (Diwan, Diwan, Romesh, 2000. “Relational wealth and the quality of life,” Journal of Behavioral and Experimental Economics (formerly The Journal of Socio-Economics), Elsevier, vol. 29(4), pages 305-340, July).
If it were to represent the material wealth fairly as it claims in the name of democracy, the $3.5 trillion will translate into a payment of Rs. 200,000 per capita, amounting to about 9 lakh rupees per household in India, considering 1.4 billion people and 4.44 persons per household. In 2021 only the 3% so called rich people make Rs. 300,000 per year, whereas the rest make between Rs. 12,500 and Rs. 50,000 per household. Hopefully this make people realize that colonialists were always about sucking the money out of the poor, be through Zamindari, famine, and now Dalal street-based stock market, touting it as the wealth of all, actually made for only a few! Would that make us feel free from the shackles of colonialism? Actually, the 8% GDP growth-based wealth earned by less than top 0.1% is indeed driven by the consumer price rate increase of 5.89%, a salary raises of 10%, and a population growth of 0.9%. GDP is thus a façade, as used to be advocated by late Shri Rajiv Dixit ji.
But such a thing would neither be realized nor appreciated by the ‘educated’ class, be it Sanskrit scholars of sutras or the law experts of penal codes. The judicial system of black gown of judges and lawyers even in 120-degree F temperatures, having a parliament act requiring all the laws to be written in the English language first, then translating in Indian languages, and many other such issues, have shackled India. This is exactly what British imposed on India for official work and education. Our own Sanskrit scholars have conducted themselves with derelict of duty, when translating words like Parliament (literally meaning charchāghar, चर्चाघर) as Sansad (the place of truth or morality), ministries (a church terminology) as mantrālaya (मंत्रालय, meaning the center of mantras), even the colonialism as upaniveśvād (उपनिवेशवाद), giving an impression of some kind of upaniṣad, when all it means is a toliākhorī (टोलियाखोरी), akin to ghūskhorī (घूसखोरी), chungalkhori (चुंगलखोरी), dalālkhorī (दलालखोरी), harāmkhorī (हरामखोरी), etc.
India’s long-standing concept is to develop, recognize, and realize Self or the “Swa”, an essential element of Independence to create Mahatma Gandhi’s concept of Swarāj. Usually, realization of Self goes along with realization of Swadharma or one’s own nature (Swabhāva). In Bhagvadgita it is said,
स्वधर्मे निधनं श्रेयः पर धर्मो भयावहः||3.35||
Swadharme nidhanam shreyah par dharmo bhayawah
exhorting all to live by one’s own nature or dharma. This type of the knowledge of Self makes one detached from the outcome of one’s action (Karma) as long as it is based on one’s Kartavya driven by Swadharna and Swabhāva. Colonialists if anything are/were the antithesis of the Niṣkām Karma, and thus the conflicts and resultant mess we face in the world today. The whole idea of colonialism, as practiced overtly then, and covertly now, was and is to gain something materialistic by exploiting people in one way or the other.
Finally, Self-realization facilitates the establishment (Stha)of ourselves in Self (Swa), that leads to Swastha or health. Only a healthy person can remain independent, to avoid slavery to others or to other’s system. Until we can create a Grām Swarāj of Mahatma Gandhi’s dreams, it may be advisable for their representatives to operate from the villages rather than an ostentatious parliament building. Use of the much-touted online technology could come handy.
All that said, one must join the celebrations, rather than boycotting it as did some opposition parties, of the new triangular parliament building, perhaps suggesting the trinities or triangular political structure, in place of the circular parliament, perhaps representing the infinity of its origin and the Śunyata of Buddhist detachment. It is India’s village tradition to join the functions of celebrations and sad (jīvan-maraṇ, जीवन-मरण) events, even by otherwise adversaries! The boycott by opposition parties is reprehensible by every means of measurement.
Prof. Bal Ram Singh, President, Institute of Advanced Sciences, Dartmouth, USA
Ancient Indian philosophy expresses life in a varied form that includes life before human beings came into existence on earth. Nāsdiya Sukta explained the universe’s origin –
There was no existence or non-existence. There was no space or sky. Even ‘nothingness’ did not exist, and there was no air. The questions of what moved or stirred the universe then and under whose protection remained unanswered? Was there an immeasurable amount of water? No one knows. Since those days, the origin of human beings and the concept of Karma has been a long journey. Whys and hows are challenging to understand. The formulation of the universe paves the way to think of bondage and liberation through understanding Puruṣa and Prakṛti. Triguṇa theory started impacting life ever since and played a crucial role all along. The first identity of any life was Puruṣa and Prakṛti; Puruṣa was the creative consciousness and Prakṛti was the unaltered nature form of pure energy. Every aspect of life on earth has the inherent qualities of Sattva, Rajas and Tamas as part of Prakṛti. These qualities exist in all living and non-living beings and impact all the humans and others around them.
Karma in Ancient Indian Knowledge System
Hinduism defines Karma as the actions of a person of his past and present life that impact his future life. It is the causality and its effects on one’s personal life. The intentions of all humans also lead to the impact on individual lives. Every good thought, word and action may lead to virtuous or harmful effects. Shiva Purāṇa 1.18 explains Karma as the body’s set of activities that continue in a series of birth and rebirth. The human body has been defined as gross (sthūla), subtle (sukṣma) and causal (kāraṇa). The gross body carries out the activities, the subtle body gives the pleasures and the pains through sensory organs and the causal body experiences the results of the actions through the soul or Jiva. Karma forms the core of the human life cycle that includes pre-birth and post-death eras. Karma or actions are directly related to happiness or otherwise with human beings. The oriental philosophy is adaptive and mindful and cruises with the cycle of life until the soul is enlightened and is free from the bondage of life and death. Achievement of mokṣa becomes humanity’s focal goal, which paves the way to salvation.
Rig Veda deliberates on Rta that gives rise to the concept of Dharma and Karma. Rta exhibits an order in the universe and is identified with Dharma. Rta comes from the root verb ‘Ru’, which means ‘to move’ and ‘through movement’. It refers to what is right and wrong and is synchronous to Dharma. An Rta or Non-Rta is an antonym to Rta or Dharma and may be called ‘Adharma’. While Dharma defines the righteous way of life in responsibilities and privileges, Karma focuses on actions and their impact on an individual. An individual’s life has a complex set of activities that include both good and bad experiences, and it is for the individual to decide which ones to follow. All these actions depend on what (S)he thinks and how one reacts.
Karma has been reflected by Lord Krishna to Arjuna in the battlefield of Mahābhārat and said-
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् |
कार्यते ह्यवश: कर्म सर्व: प्रकृतिजैर्गुणै: ||
(Bhagvadgita 3/5)
Lord Krishna tells Arjuna that no one can remain without working, even momentarily. All living beings are duty-bound to work or act as per their traits or nature. Work does not include only the professional jobs; it has daily routine jobs like sleeping, waking up, brushing teeth, combing hair, eating, walking etc. Lord Krishna reflects that even the thoughts, words and actions are part of Karma. The decision not to do anything is also a thoughtful act. Every individual has to pay for their good and evil thoughts and consequent actions. No one can remain inactive at any point in time. One of the most inactive states considered is typically sleeping and in that physically inactive state; his mind is dreaming and body organs like the heart and respiratory system are functional.
Contemporary Reflections
Georgetown University Berkely Centre for Religion defines Karma as a concept of Hinduism based on causality and its effect. Newton’s ThirdLaw of Motion states that every action has an equal and opposite reaction and ‘As you sow, so you reap’ are known to us from the western concept that affirms the Theory of Karma. They argue the same thought that one receives whatever one does and hence there is no action or behaviour of an individual that goes unnoticed. Nature responds in a direct or an indirect form. The human species have the cognition and consciousness to differentiate between good and evil.
Those are the actions easier said than done. Does one continue to worry about the outcome of every effort, or is there a way to free oneself and enjoy the present life? Human life is the only one with higher intellect and better brain. So, the choice is for each individual in Kaliyuga to take a recourse to purify the soul or continue enjoying every possible worldly pleasure. The deeper one goes in introspecting the meaning of life and death and the role of an individual in this life, the realisation that one can care more, share and love in abundance to draw happiness. Selfish and thinking about personal goals does not lead one to succeed every time. In contemporary businesses, interpersonal relations and success are directly connected with team building, teamwork, and leadership. A combined effort by the team brings satisfaction and abundant happiness.
Conclusion
Individual thoughts on life, death, duties and responsibility of human beings must realise that one has to live life in the given environment and interact with people, situations and resources. Life becomes worth living if there is harmony around and this is feasible when one can balance out professional work and personal life. Ensuring good actions and deeds in favour of self and others around makes Triguṇa impactful and enables a Win-Win situation. So, whether one believes in Karma or not, all of us are doing Karma, i.e., all thoughts and actions, to ensure a peaceful life. This thought itself is an assurance that one is on the right path to salvation. Ill-thoughts, if any, will only disbalance self-growth, which is detrimental to happiness and seeking blissful life.
Birth of a child is celebrated throughout the world with fanfare and gaiety, although it is less clear when the tradition of birthday celebrations ushered. It seems it was not there during the Ramayana and Mahabharata time at least, as, while there are ample descriptions of the celebrations at the time of the birth of Ram, and all the tribulations that the parents of Krishn had to encounter at the time of his birth, there are no stories of the annual pampering that goes into celebrating of children’s birthdays these days. By the way, the figurative contrast of day and night in the observance of the birthday celebrations of Ram and Krishn couldn’t be more glaring, which was even literally true, and is celebrated accordingly.
Nevertheless, the traditions of Ram Navami and Krishn Janmashtami celebrations are in place since seemingly prehistoric times. These celebrations traditionally though involve fasting rather than feasting, and are considered as sober moments of reflection and reminders. The fasting is taken up by both men and women, although there is a propensity of women participation in such things. Evidently, the fasting is to recreate the labor pain of great mothers of Ram and Krishn had to go through in their births, as if to remind us all that the day actually belongs to them (the mothers). Therefore, it is suggested in some circles that it is, in fact, the mothers’ day that each child should celebrate on his or her birthday, as it is literally the birth of the mother with the birth of a child. As the child has done or accomplished little at the time of birth, it makes hardly any sense to pamper a child with such celebrations, other than to remind them of their indebtedness to their parents, particularly mothers.
The reason for celebrating the birthday of Ram and Krishn, and that too only after their departure from this loka, is in recognition of their enormous, immense, and colossal work in service of people to reestablish dharma on the earth for public good. Interestingly and expectedly, all such work were done by them as adults. So, why do we still celebrate their Janmashtami or Ram Navami, rather than their accomplishments days? Or, why not include visuals of their adult lives in the decorations and rituals to remind us of their actual deeds? In case of Ram, Dussehra is celebrated to recognize it in that sense, but why no such day for Shri Krishn? Well, there are some days like Govardhan puja and Narak Chaturdashi during Diwali time which are related to Shri Krishn. However, the greatest event of his lifetime, the Mahabharata, and his role as a literal and metaphorical charioteer of that war remains unremembered, and consequently uncelebrated.
In Mahabharata war, Krishn was bound by his word to not take up arms in the war, and that couldn’t be just an accident. His most often repeated lines from Gita are –
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत |
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ||4. 7||
yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṁ sṛijāmyaham
Its meaning is that whenever there is depletion of dharma, and when adharma raises itself, aham (I) creates the ataman (self) in such a way so the adharma is countered. The way it manifests itself depends on the condition of the situation.
The greatest contribution of Krishn in Mahabharata was not that he gave Gita gyan to Arjuna, although it was critical and continues to be useful to all conceptually, and remains the finest description of relationship of self, karma, and yoga. The greatest contribution of Krishn was what he did himself, which was conditioned on not taking up the arms. With arms one fights, but Krishn was not interested in fighting as much as in defeating the enemies of dharma. Consequently, he resorted to kutastha niti (kutanitiin short) which is generally and wrongly defined as diplomacy (negotiation by certified person having a diploma). He himself expounds on kutastha as narrated in chapter 6 of Bhagvadgita.
ज्ञानविज्ञानतृप्तात्मा कूटस्थो विजितेन्द्रिय: |
युक्त इत्युच्यते योगी समलोष्टाश्मकाञ्चन: || 6.8||
jñāna-vijñāna-tṛiptātmā kūṭa-stho vijitendriyaḥ
yukta ityuchyate yogī sama-loṣhṭāśhma-kāñchanaḥ
Swami Muktananda translates it as follows – The yogis who are satisfied by knowledge and discrimination, and have conquered their senses, remain undisturbed in all circumstances. They see everything—dirt, stones, and gold—as the same. Kutashtha is the state of brahm or parmatma which remains unchanged under any and all circumstances. In yogic practice it can be attained through realization, and is considered to be located at the bhrumadhya in body, the seat of the agya chakra.
Sri Krishn was not just a yogi but Yogeshwar, and thus a master of the kutastha state, and thus the Kutaniti. His overt Kutaniti started at his meeting with Karna, who was one of very few persons with ability to defeat Arjuna. The others were Pitamah Bhishm and Barbareek, the son of Ghatotkacha, both of who also were defeated via Krishn Kutaniti.
Coincidentally, the meeting between Krishn and Karna also happened on Ashtami, but the Ashtami of the Shuklapaksha on Margashirsha (Agahan) month, after his shantiduta mission to Hastinapur. It was then Krishn told Karna the mystery of latter’s birth from Kunti that made the enemy side of the Pandavas substantially weak. He used similar Kutaniti tactics to remove Barbareek before the war, and Pitamah Bhishm during the war, ensuring the defeat of Duryodhana and Kauravas. Victory in a battle depends on the weakness of the enemy as much as on the strength of one’s own side. If the enemy is strong, weakness is created for the victory, and Shri Krishn knew this more than anyone else through his Kutashtha gyan, and used it abundantly to ensure the victory of dharma that was on the side of Pandavas.
Since Shri Krishn initiated this strategy on Ashtami tithi, I suggest we label it as Krishn Kutashtami, so that those who consider him as the demonstrator of the dharma victory may remind themselves of its value.
Indians, in general, and Hindus in particular, need to acquire this trait of their ideal to deal with modern situations of adharma, be it Taliban in Afghanistan or haters of Hindutva in US university campuses, the two issues currently in the news. It seems the Hindu community in both cases is doing little to weaken the enemy. Those making arguments that Taliban killings of Muslims in Afghanistan are actually weakening themselves, are not fully aware of the rules and consequences of battles and wars. Talibans and Jihadis killing innocent civilians to terrorize them into submission, are dominating with their version of Islam (Sunni, Wahabi, Deobandi, etc.) eliminating any voice of sanity within the community. Humanity is being violated which is adharma (abhyutthānam adharmasya), that calls for the tadatmanam srijamyaham. However, Hindus and their nationalist government is fairly quiet, while their cowardice intellectuals make a narrative out of it. India’s history is the witness of such behavior when those hardened by their war experience have invaded India, and enslaved. You don’t make case for a new world order by hiding behind excuses while real people (actually your own people historically) are being violated right in your neighborhood. This is sure way of others complying with the diktats of jihadis for fear of being punished in the same way, strengthening the enemies.
Similarly, the Hindu groups against the planned conference on Dismantling Global Hindutva that claimed sponsorship of 40 universities in the United States gave free credit to the organizers by assuming the universities really sponsored that conference, a fake claim of its organizers. Universities in the United States almost never sponsor conferences, let alone this controversial one. There are funding organizations that sometimes include some federal agencies as sponsors, but more frequently some faculty members join conference, as organizers or participants using their university affiliations. Rather than calling the bluff of the enemies of Hindutva, many in the Hindu community started fighting universities, at least some of whom will support the rights of their faculty members for academic freedom. Thus, rather than weakening enemy forces the Hindu community action provides them (enemies) some semblance of support, which makes it look like their win.
Kutastha niti (aka Kutaniti) is more critical to learn from Shri Krishn in place of makhanchor, handiphor, and other baby babbles. These show the focus on the wrong state of Krishn contribution, and certainly misplaced work of celebrations of such a towering personality as Shri Krishn. A celebration of Kutashtha Ashstami may mend the Hindu lethargy from action in the service of humanity, be it Vasudhaiva Kutumbakam, Sarve Bhavantu Sukhinah, or Dharmo Rakshati Rakshitah!
It is critical to ponder over the question – what will Krishn do today to deal with problems in the world?
‘Yoga’ literally means linking, bonding, or getting connected by something with something. In common usage, it is linked with ‘luck’ or ‘chance’ of occurrence of several events together during same time period.
Every Human’s lifespan can be split into a series of durations of experiencing ‘happiness’ and ‘unhappiness’. Within these periods, there can be different levels of intensities of these feelings. Practice of yoga devotes ways and means of decreasing the duration as well as the intensity of feeling ‘unhappiness’ by using techniques recognized in the yoga. These activities may consequently get accompanied with increasing both the duration and intensity of feeling ‘Happy’. To understand this goal, we first need to understand (a) the nature of, and (b) some major reasons of feeling unhappy. Let us enumerate some of them, and simultaneously enlist the Yogic solutions to minimize them.
While experiencing deep sleep, we are totally unaware of any feeling of either ‘happiness’ or ‘unhappiness’. Therefore, we can count this duration under the list of ‘not feeling unhappy’. Consequently, trying to enjoy deep sleep, as long as possible, is the simplest method of reduction of the period of feeling ‘unhappy’ in our life. In cases where we do have time to sleep, but are unable to get the sleep, we should consult a physician or psychiatric to treat our sleeplessness by using any pathological treatments. Correspondingly, we should learn the Śavāsana and yoga-nidrā to stay relaxed in these ‘sleep like’ states of mind, devoid of feeling unhappiness.
While experiencing the state of ‘turīya-samādhi’ we are free from unhappiness. Transcendental Meditation is a comparatively simpler technique, developed by Maharshi MaheshaYogi-ji to learn and practice.
While experiencing the dream state, if we get bad unhappy dreams, they are often caused by some fear psychosis, hidden in our mind. Bhakti-yoga and vrata-archanā based karma-yoga or kriyā–yoga, based solutions aimed at getting the blessings of our God or Goddess can be helpful. Another devotional faith or Japa-yoga based solutions are helpful in reduction of duration of feeling unhappy resulting from bad dreams.
While experiencing the awakened state, we often feel uneasiness originating from multiple physical, mental, emotional, intellectual, environmental conditions. At present, we do not have any standardized scales and gauges for measurement of intensity of unhappiness, resulting from any particular reason. Still, let us imagine that we can arbitrarily assign some value to the unhappiness caused by a ‘Cause’ ‘C1’ and plot it against time ‘t’ then we shall get some sort of line or curve. The area of projections under this curve from time t1 to t2 gives us a measure of our ‘unhappiness’ suffered during this duration, due to cause C1. e.g. in a typical case of a physical injury caused by a cut suffered by a cook (serving in a restaurant) while cutting a vegetable, the duration of its healing and the intensity of the pain due to this injury, as well as, inability or inefficiency in work suffered during this healing period, etc. represent the measures of unhappiness suffered by that cook. Simultaneously, this cook may suffer from any number of other physical deceases. Diabetic conditions may prolong the duration of suffering and the area under the curve increases. Scolding from his employer for his inefficiency, or cut in his daily salary during this period as well as the expenditure involved in treating the wound, etc. can add to his worries and feelings of unhappiness. Appropriate diet and appropriate medical treatment supporting lifestyle along with a mental attribute of higher levels of patience and tolerance (kshamā) will help to reduce the intensity. The measure of the total unhappiness suffered can be increased, reduced, and controlled by such modifications. Says Gita-
There can be several thousands of causes or reasons which can bring varieties of physical states of unhappiness. Their intensity is assignable with some arbitrary value suitable to each cause. Gaining higher and higher unhappiness intensity levels can be considered as rise in that.
The natural tendency of any soul (jīvātmā) is to get motivated to undertake conscious actions which are expected by that soul to reduce and minimize this unhappiness potential. This Vedic law is very similar in nature to the law of modern Physics called as the ‘Law of Minimum Potential Energy’. Naturally, the consciousness’s motivating force is directly proportional to the difference in the values of the instantaneous state of unhappiness with the lowest possible state of unhappiness.
Hunger and thirst are routinely recurring forms of two axes of unhappiness. The Vedic solutions are appropriate quantities of appropriate nutritious food and drink. Regularly repeated appropriate diet and dieting is the solution for minimization of these routine causes of unhappiness.
Boredom resulting from daily routine work is another common reason of feeling uneasy type unhappiness. Presently, we resort to undertake a journey to some tourist resorts, hill stations to encounter this problem. Most of the ancient pilgrimage places such as jyotir-linga, Śakti-sthala etc. are located on beautiful places, hills, river-banks or ocean-beaches. Undertaking pilgrimage especially by walking with devotionally oriented groups has been working as health recovering cum spiritually educating annual program for millions of persons in India. These programs are combinations of bhakti-yoga, and appropriate activities of Yoga.
Usefulness of ‘Yogāsana postures, prāṇāyāma practices, dhyāna meditation etc. have already become globally popular. YouTube based instruction programs as yogic remedies to several common deceases (e.g. asthma, BP, diabetics, arthritis, back-pain etc.) are available on the internet. All these are yoga-based methods for reduction of unhappiness via improvements in physical, mental, emotional health and immunity.
The Gita, through Krishna declares a two-fold bases of dharma – Samkhya or reason and yoga or discipline – “In this world a two-fold basis (of dharma) has been declared by Me of old, blameless one: By the discipline of knowledge of the followers of reason-method and by the discipline of action of the followers of discipline method” (III.3). But before we try to understand reason with discipline of knowledge or jñana-yoga and discipline with discipline of action or karma–yoga, we need to appreciate the fact that the term ‘discipline’ is used in two senses in the Gita. One of course is the basis of dharma. The other is defined by the Gita through Krishna as indifference: “discipline is defined as indifference” (II.48). We can take it that it is discipline in the latter sense, that is, in the senses of indifference that is used when the Gita is talking about discipline of knowledge and discipline of action. In other words, it appears that whether we are followers of reason or followers of discipline, discipline in the sense of indifference is a necessary feature of it.
In the Gita, Discipline (basis of religion) appears to be, on one hand, renunciation and, on the other hand, non-attachment: “For when not to objects of sense nor to actions he is attached, renouncing all purpose, then he is said to have mounted to discipline” (VI.4). That is, if we want to understand discipline, then we need to understand what renunciation and non-attachment mean in the Gita. Renunciation in the Gita comes forth as renunciation of actions of desire (XVIII.2). Further, in the Gita, he is recognized as renouncing action who does not ‘loathe or crave’ which is also termed as being free from pairs of opposite (V.3). But if this is renunciation, it appears that it is non-different from what the Gita calls as discipline of mind or buddhi-yoga. In its discussion on discipline of mind, the Gita says about longing and loathing that “one must not come under control of those two, for they are his two enemies” (III.34). But this is how renunciation is understood in the Gita. Again, it says that “Whom all desires enter in that same way he attains peace; not the man who lusts after desires” (II.70). This can be understood as meaning that who is nor driven to act by desire goes to peace. And this is the way renunciation has been defined – giving up acts of desire. Further, this renunciation is also discipline in the sense of indifference: “Content with getting what comes by chance, passed beyond the pairs (of opposites), free from jealousy, indifferent to success and failure, even acting he is not bound” (IV.22).
Discipline, however, in the Gita also means non-attachment. The actions that the Gita has asked one to perform without attachment to fruits are actions of worship, gift, austerity (XVIII.5) as well as natural born action of the individual (XVIII.48). Worship is another kind of action the Gita says one should perform (IV.23). The Gita suggests that if one performs actions without attachment to the fruit of action, one does not get bound (III.7). In fact Krishna tells of himself that he is not bound even though he keeps performing actions because he is not interested in fruits of actions: “Actions do not stain Me, (because) I have no yearning for the fruits of actions. Who comprehends Me thus is not bound by actions” (IV.14). Such actions do not bind because in truth they do not bear fruits, though performed they are barren (IV.20). In other words, it appears that according to the Gita, it is the mental attitude that binds and not mere action.
Of the two elements of discipline, if they can be termed as such, renunciation and non-attachment to fruits of action, the Gita shows its certain inclination towards the latter (V.2). The reason for this can be explained in the following way: renunciation is more an attitude than performance of action. Giving up certain action by itself cannot be called action – at least in the sense of performance. Renunciation is giving up acts of desire. But non-attachment involves performing of certain kinds of actions without attachment to fruits of action. In other words, in the latter case one gives up certain action but goes on performing the required kinds of actions. That is, non-attachment involves both giving up action as well as performance of certain sort of actions while renunciation does not imply performance of action.
Of the ‘two-fold basis’ of the world, the Gita declares reason as one of them. Reason in the Gita comes forth as understanding of the nature of the soul. When Arjuna asks Krishna regarding a way for right conduct, Krishna answer tells of the right way as suggested by reason. The way, as we find it, involves a description of soul’s nature: “He is not born, nor does he ever die; nor, having come to be, will he ever more come not to be. Unborn, eternal, everlasting, this ancient one is not slain when the body is slain” (II.20). Further, it is said that the soul in reality does not feel pleasure and pain. Whatever feeling of pleasure and pain the embodied being feels is due to its contact with matter (II.14). Thus on one hand, the Gita tells that the soul actually does not feel pleasure and pain and on the other hand, that they belong to matter. Reason, according to Gita, thus lies in understanding that pain, pleasure etc are not felt by soul but belong to matter. Likewise, the Gita also tells that according to reason, action does not belong to the soul, but to matter. Having said this, the Gita says that the one who understands reality in true nature – that the immortal does not in actuality feel or perform – in reality he does not perform action. That is, though actions take place, even after one realizes that himself is not the doer, such actions no more bear fruits, that is, they more bind (XVIII.17).
Knowledge is the means for the followers of reason. This knowledge comes forth in the Gita as knowledge that reality is one which can be understood under its ‘lower’ and ‘higher’ nature. The first, the ‘lower nature’ constitutes the universe (VII.4), while the second, the ‘higher nature’ is the soul, the support of living being (VII.5). And then there is the Lord in whom “this (universe) is strung, like heaps of pearl on a string” (VII.7). These two natures of the ultimate reality again have been explained in Gita under different headings – the Field and the Field-knower. And this knowledge of the Field and Field-knower is considered as true knowledge in the Gita (XIII. 2). In another place of the Gita we come across knowledge as knowledge of the Lord and Brahman as well as that of the Strands as the binding factor. The man of knowledge thus knows that the actual agent is matter. As such he can be assumed to be acting with the knowledge that it is not he who is acting. This is also the way how disciplined man is defined: ‘I am in effect doing nothing at all?’ – so the disciplined man should think, knowing the truth, when he sees, hears, touches, smells, eats, walks, sleeps, breathes, talks, evacuates, grasps, opens and shuts his eyes; ‘The senses (only) on the objects of sense are operating’ – holding fast to this thought (V.8-9). Thus it can be said that the man who performs with knowledge is practising discipline of knowledge.
A study of the bases of dharma reveals the importance of mental attitude in performance of dharma in the Gita. That the Gita has attached indifference to both the ways of reason and discipline is indicative of this very feature. In fact that this is so is clear from the very beginning of Krishna-Arjuna conversation. Arjuna asks Krishna what is dharma: “My being very afflicted with the taint of weak compassion, I ask Thee, my mind bewildered as to the dharma” (II.7). But Krishna does not answer by telling what dharma is. Rather what Krishna says reveals the importance of mental attitude: “Abiding in discipline perform actions” (II.48). And this indifference is certainly of mental nature. However, though the importance lies in the mental attitude, the Gita cannot be taken as advocating mental attitude alone. What it advocates is performance of action with certain mental attitude and not mere mental attitude. And that is why the advice to Arjuna is not just to carry the attitude but to fight with the right mental attitude: “Holding pleasure and pain alike, gain and loss, victory and defeat, then gird thyself for battle” (II.38).
– Dr. Shakuntala, Associate Professor, Department of Philosophy, University of Gauhati, Guwahati, Assam
The younger generation goes to great lengths in their desire to be seen as ‘cool’. In an ever-changing world, the context of what it is meant by cool would seem like a moving target. So, what is it to be cool nowadays? In a study* led by a University of Rochester Medical Centre psychologist and published by the Journal of Individual Differences in 2012, the characteristics of ‘coolness’ as per the zeitgeist (spirit of the times) of the new millennium were explored. Whilst there have been many studies associated with understanding what it takes to be considered cool, this research has been the first systematic quantitative investigation of ‘coolness’ from a trait perspective.
It was found that the traits associated with coolness today are markedly different from those that generated the concept of cool. While traditional elements of cool, such as rebelliousness and a hedonistic (self-indulgent) nature were still considered aspects of a person’s ‘cool’ image, they were not as strongly appreciated as socially desirable traits, such as friendly, competent, trendy and attractive. While it is good to see a positive shift in people’s perceptions about what is considered cool, the drivers behind anyone’s personality is complex and largely due to spiritual reasons. Therefore, if a person wants to be viewed as cool, he or she would need to make changes to this complex machinery that forms his or her personality.
‘Being cool’ and personality
The Maharshi Adhyatma Vishwavidyalay (also known as the Maharshi University of Spirituality) has conducted extensive research into understanding an individual’s personality from the spiritual perspective. It has been found that individuals’ traits are mostly decided from previous births. Unknown to most, every human-being has lived many lives on Earth. As per the science of Spirituality, a person keeps taking birth repeatedly (reincarnates) to settle his or her give-and-take account, which is the destiny or karma one is born with. According to how a person has lived in his past lives, and how he has used his wilful action in those past lives, his personality has been shaped. For example, if a person has let his anger go unchecked for lifetimes, then the impression of anger would be stronger than other impressions in the current lifetime. Personality traits such as anger, friendliness, loving nature etc. are stored as impressions in the subconscious mind continuously getting moulded/reinforced by actions and thoughts in any given lifetime. If one were to look at an average person’s past lives and their influence on his personality defects, the following would be the proportion of impact.
Past lives as a contributor to personality defects
Weightage as a percentage
Past 1000 lives
49%
Past 7 lives
49%
Current life
2%
Total
100%
Limitations of today’s education system
Perhaps the main reason why people want to be identified as cool is because of the need to be appreciated and liked by others. It is common knowledge that a person becomes likeable when the personality has more positive than negative traits. While the modern-day education and grooming system acknowledge that such positive traits need to be inculcated in students, it fails in the implementation. This is because most of the time and efforts is spent in educating students about some aspect of the sciences or the arts and not enough on shaping the personality. Also, it is not easy to change an individual’s personality as it means working on the subconscious mind which has been moulded over many lifetimes. Since the subconscious mind is subtle in nature, only subtle techniques can be used to bring about transformation. The most effective subtle technique is the practice of Spirituality.
How to make a personality that appeals to all ?
The woes of society are mainly due to the personality defects in people. Qualities bring about general well-being and have an overall positive effect on a person and his interactions. Conversely, defects bring mental anguish to the person who has them as well as the people he interacts with. Personality defects (PDs) include personality traits such as anger, greed, jealousy, hatred, fear etc. PDs are the main reason why people behave in an improper manner, why they feel stress and why the world is witnessing turmoil in recent times.
(Source of Image : http://universoulawakening.com/no-mind-equals-presence/)
The Personality Defect Removal (PDR)process is to eradicate personality defects and help people become happier and more stable. By reducing defects in a person’s mind, a person can better concentrate, persevere and succeed in life’s endeavours along with reducing stress. For those who seek spiritual growth, the PDR process has become the cornerstone of spiritual practice as it acts as an enabler for faster spiritual progress. More importantly, reduction in personality defects minimises the creation of any new negative destiny as it reduces incorrect actions and behaviour.
The PDR process includes the following steps :
Observation: Observing oneself objectively, accepting feedback from others and thereby becoming aware of one’s mistakes through various situations and thoughts.
Analysis: Analysing the root personality defect responsible for the mistake one commits and having clarity of the thought process behind one’s actions and behaviour.
Auto-suggestions: Taking auto-suggestions to train the mind to behave in an ideal manner.
Personality continues to be moulded throughout the eight stages which are – infancy, early childhood, play age, school age, puberty, adolescence, young adulthood, adulthood and maturity. Thus, personality is not a static phenomenon, but a dynamic process which starts from the moment of conception and continues till a person breathes his last. PDR therefore needs to be a way of life and requires lifelong commitment.
Being spiritual is the ultimate in being cool !
The benefits of the PDR process are manifold. Through the PDR process, one proactively changes one’s own personality, value system and behaviour for the better and thus endears oneself to others.By practising Spirituality, one’s personality becomes unconditionally loving towards others and as a result, people are automatically drawn towards the spiritually evolved. By practising Spirituality, it has been observed that even a person’s facial features become more attractive. This is why from a holistic viewpoint, qualitative and sustainable ‘coolness’ for all ages can only be obtained through the practise of Spirituality.
योग की गीता में व्याख्या से मन में शंका उठती है कि प्रभु ने योग की कई परिभाषाएं दे डालीं जिससे योग के स्वरुप को समझना सामान्य जिज्ञासु के लिए कठिन हो गया है। पहले सिद्धि और असिद्धि की समता को योग कहा; फिर कर्म की कुशलता को योग कहा और आगे दु:ख के संयोग के वियोग को भी योग कहा। किन्तु विचार करने पर यह शंका निर्मूल सिद्ध होती है। प्रभु ने योग के अनेक लक्षण नहीं बताए हैं अपितु एक ही लक्षण को अनेक प्रकार से समझाया है। वास्तव में फल की आशा छोड़कर कर्त्तव्य बुद्धि से कर्म करते रहना ही कर्मयोग है। उस फल की आशा को छोड़ने के अलग-अलग विवरण हैं। फल की आशा छोड़ देने पर सिद्धि और असिद्धि में समानता हो जायेगी। फल की आशा से ही कर्म-सिद्ध होने पर सुख और असिद्ध होने पर दुःख हुआ करता है; फलाशा न रहने पर न सुख होगा न दुःख। तब सिद्धि और असिद्धि में समता हो गयी। यही योग है। इसी प्रकार समानता रखकर कर्म करते जाने से आत्मा पर कर्म का कोई प्रभाव नहीं आता इसलिए यह अर्थात् योग एक बड़ा कौशल या चतुरता भी हुई। यहाँ फलाशा के त्याग को ही ‘कौशल’ शब्द से प्रकट किया है क्योंकि फलाशा-त्याग न करने के स्थिति में फलाशा पूर्ण न होने पर दु:ख हुआ करता है। फलाशा छोड़ देने पर दु:ख का भी प्रसंग नहीं रहेगा। अत: दु:ख संयोग-वियोगरूप लक्षण में भी वही बात प्रकारांतर से कही जाएगी। कहने का तात्पर्य यह है कि एक ही विषय को भिन्न-भिन्न शब्दों से भिन्न-भिन्न अर्थों में समझाया गया है। ‘योग’ शब्द का अर्थ कर्म-योग मान लेने पर सभी लक्षणों की सङ्गति उक्त प्रकार से हो जाती है।
यहाँ एक और प्रश्न उठता है जिसका समाधान अत्यावश्यक है कि फलाशा-त्याग अर्थात् फल की आशा को छोड़ देने से क्या अभिप्राय है?
फल की आशा छोड़ने से तात्पर्य है कि फल के प्रति चिंता ही न करे। इसके दो कारण हैं – पहला कि फल के बारे में सोचने पर कर्म दुष्प्रभावित या विकृत होगा। दूसरा केवल कर्म के प्रति मनुष्य का अधिकार है यानी केवल कर्म करना ही उसके वश में है; फल के प्रति मनुष्य का अधिकार अर्थात् वश ही नहीं है। यानी फल क्या मिलेगा? कितना मिलेगा? कब मिलेगा? इत्यादि मनुष्य के अधिकार-क्षेत्र के बाहर की बात है। अत: अधिकार-क्षेत्र से बाहर के विषय में चिन्तना करना ही व्यर्थ है। इसीलिये प्रभु ने कहा है – “कर्मण्येवाधिकारस्ते मा फलेषु कदाचन”।
तब ऐसे में प्रश्न उठता है कि अनधिकार होने के कारण यदि मनुष्य फल की इच्छा का त्याग कर देवे यानी उसके बारे में सोचे ही नहीं तब फिर कर्म करने का प्रयोजन क्या रहा? और बिना प्रयोजन के मनुष्य कर्म ही क्यूँ करे?
इसका समाधान यह है कि प्रयोजन दो प्रकार का समझा जा सकता है – १. क्षणिक या ऐहिक और २. आत्यन्तिक या पारलौकिक । क्षणिक प्रयोजन वह है जिससे प्राप्त सुख की अवधि निश्चित हो; यानी जिसमें फल के उपभोग की समाप्ति अर्थात् वियोग-रूपी दु:ख भी मिलना तय है। क्षणिक प्रयोजन के ही तीन अवान्तर रूप हैं – धर्म, अर्थ और काम ये तीन पुरुषार्थ। किन्तु उत्कृष्टतम कर्म से प्राप्त ब्रह्मलोकरूपी फल के भी भोग के पश्चात् पुन: मनुष्य जीवन-मृत्यु-चक्र में फँसता है। भगवान् ने स्वयं ही कहा है – ‘आब्रह्मभुवनाल्लोका: पुनरावर्तिनोऽर्जुन’ (गीता )
किन्तु आत्यन्तिक प्रयोजन वह है जिससे प्राप्त सुख का अन्त ही नहीं है अर्थात् जिसमें लेश-मात्र भी दु:ख नहीं है। यही कारण है कि इसे परमप्रयोजन या परमपुरुषार्थ मोक्ष कहा है।
अब यह मनुष्य पर है कि वह किस प्रयोजन का चयन करता है। मनुष्य, जो कि लेश-मात्र भी दुखाकाङ्क्षी नहीं है, वह ‘दुःख हो ही न’ ऐसा प्रबंध क्यों न करे? वही आत्यन्तिक-प्रयोजन अर्थात् मोक्ष है जो केवल पूर्वोक्त योग यानि कर्मयोग से ही संभव है।
इस प्रकार जो कर्म, मनुष्य को स्वभाव से ही बांधने वाले हैं, वे ही मुक्ति देने वाले हो जाएं – यही वस्तुत: कर्मों में कुशलता है। कर्म करने की ऐसी ही चतुरता को योग कहते हैं कि मनुष्य कर्म करता भी जाए और उसके बंधन में भी न फंसे। काजल की कोठारी में जाकर बिना कालिख लगाए निकल आना ही बड़ी भारी चतुरता है। ऐसी ही कुशलता योग से प्राप्त होती है कि कर्म करता भी जाए और उसका फल भी अपने पर आने न दे।
इस प्रकार देखा जाए तो योग: कर्मसु कौशलम्योग की परिभाषा से बढ़कर उसकी महिमा का उद्घोष है।
– Dr. Shakuntala, Associate Professor, Department of Philosophy, University of Gauhati, Guwahati, Assam
Dr. Shakuntala did M.A. and Ph.D. from North-Easter-Hill-University, Shillong, Meghalaya. She has authored the following books – Enquiry into Nature of Self (2009), Essays on Philosophy of JidduKrishnamurti (2010), ‘What Ought I to Do?’ The Gita’s Perspective (2014), Rethinking Philosophy of JidduKrishnamurti (2015), and Revisiting the Upanisads (2016).
In the ethics of the Gita svabhava or one’s own nature plays a very important role. It holds that everyone, including the man of knowledge acts according to his own nature. It further says that one is compelled to act as prescribed by his nature and it is simply futile to try otherwise. Krishna tells Arjuna that it is pointless on the part of Arjuna’s to say that he would not fight for nature will certainly induce him to fight. ‘That which, through delusion, thou wishest not to do, O Son of Kunti (Arjuna), that thou shalt do even against thy will, fettered by thy own acts born of thy nature.’ (XVIII.60). Arjuna is born Kshatriya and thus there is no escape but to fight: ‘Even the man of knowledge acts in accordance with his own nature. Beings follow their mature. What can repression accomplish?’ (III.33) Gita says that the karma or action prescribed by one’s nature or svabhava is one’s duty or dharma. What one ought to do is prescribed by what one’s nature is. ‘Heroism, vigour, steadiness, resourcefulness, not fleeing even in a battle, generosity and leadership, these are the duties of a Kshatriya born of his nature.’ (XVIII.43). In fact, there is no good other than performing one’s duty as prescribed by one’s nature: ‘Having regard for thine own duty, thou shouldst not falter, there exists no greater good for a Kshatriya than a battle enjoined by duty.’ (II.31).
Now, if one indeed realizes the truth of such a situation, that one cannot escape doing what one’s nature forces one to do, one automatically becomes happy. When one acts according to one’s nature there is no conflict between what one is and what one thinks one ought to be. The ‘is’ is the ‘ought’. In other words, there is nothing one is putting up as ideal in such a situation to achieve. There is no gap between what one is and what one is trying to be- action becomes niskama, that is, action is performed without desire for becoming.
We further see that svadharma of the Gita as prescribed by one’s svabhava also dissolves the gap between individual and social duty. Arjuna by svabhava is a Kshatriya and thus is asked by Krishna to give up the thought of not-fighting and enter into the battle. But while performing his individual duty he also performs the social duty of a Kshatriya that demands from him generosity and lordly nature; demands that Arjuna does not get affected by personal preference while deciding an action that can change the fate of thousands of people. The Gita does not say that one is to perform two kinds of duties- individual and social. In the Gita in performing one’s individual duty one helps in smooth running of the society.
The Gita does not tire of saying that one cannot change the way nature behaves. Actually this has an important bearing on the whole issue of the ethics of Gita. On one hand we have seen that it helps one in performing action without desire, and on the other hand such a realization, the Gita shows, helps one in working out moral dilemmas. According to Gita the realization that one cannot change the way nature behaves automatically brings in detachment. When one truly understands the futility of trying to change course of nature, one in a way resigns to it. This attitude, the Gita shows, helps one in solving moral dilemmas of life. In the Gita, Arjuna is shown not questioning the rightness or wrongness of the action of going to battle. But Arjuna is shown as not wanting to enter into battle having seen his friends and family as his opponent: ‘When I see my own people arrayed and eager to fight O Krishna, my limbs quail, my mouth goes dry, my body shakes and my hair stands on end.’ (I.29). The question for Arjuna is not rightness or wrongness of action of doing battle but whether he would incur evil by killing the people who are his relatives: ‘And I see evil omens, O Kesava (Krishna), nor do I foresee any good by slaying my own people in the fight.’ (I.32). Krishna is reprimanding Arjuna for his behaviour that is borne out of attachment for his loved ones: ‘Thou grievest for those whom thou should not grieve for, and yet thou speakest words about wisdom.’ (II.11). If Arjuna were detached, he would not have been affected by who is standing against him but would have performed his duty: ‘As the unlearned act from attachment to their work, so should the learned also act, O Bharata (Arjuna), but without any attachment, with the desire to maintain the world-order.’ (III.25). Again, if Arjuna were detached he would have seen the fact that the battle would not stop with him not-fighting and in fact his not-fighting would affect the fate of all those people who agreed to enter into the battle and are fighting for the Pandavas in a negative way.
*The translation of the verses are taken from The Bhagavadgita by S. Radhakrishnan, HarperCollins India, Impression 2008.
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