From
Grief to Renunciation
by
T.N. Dhar 'Kundan'
Sometimes I wonder why Shri Krishna had to give to
Arjuna, after a long discourse running into eighteen chapters of the Geeta,
what all was available to the Gopis right from the beginning. For an answer to
this question, again I turn to the Geeta itself. I find that Arjuna does not
accept any thing blindly. He reasons out, argues, puts questions and being an
intellectual, has his own philosophy which makes him evaluate everything
before accepting it. He grieves sometimes and sometimes he is perplexed and he
is always in doubt about what should or what should not be done. The first
chapter of the Geeta is, therefore, appropriately named as ‘Despondency or
grief of Arjuna’. Because of this grief he drops down his famous bow, the
‘Gandiva’ and declares that he is not going to fight. It takes a long
discourse running into nine chapters of the Geeta, from the second to the
tenth, to dispel his doubt and remove his illusion. This admission of his
illusion having been wiped off he makes for the first time at the beginning of
chapter eleventh. He says that he has begun seeing the truth. The only thing
that remained for him to see was the grandeur of the Lord and to fathom his
vastness. After getting a taste of all this and on knowing some more important
and salient secrets, he fully realises that he is on the right track as his
memory is back and the veil of delusion is removed. He admits at the end that
all his doubts have been cleared and, therefore he was prepared to act
according to the directions of the Lord. In other words he surrenders
completely before Sri Krishna and resigns unto Him just as the Gopis had from
day one. One would like to recall that when Udhava approaches Gopis, at the
instance of Shri Krishna, to educate them with spiritual knowledge, the Gopis
tell him, ‘Nobody is endowed with multiple hearts, we too had only one each
and that has been taken away by our Beloved. Now bereft of any heart how are
we to follow what you are trying to preach?’
Well Arjuna cannot be faulted for the way he behaved or for
the position he took on various matters, spiritual and mundane, that came up
under consideration during his dialogue with the Lord. He was a man of
intellect and wisdom and such a person is bound to weigh the pros and cons of
his actions as also the advice he gets from any quarter. It takes a full study
of Shastras, the guidance of a self-realised preceptor and a lifetime of
experience to be convinced about the fact that reason and logic lead one up to
a point only. Even Dharma as a means is essential up to a point and up to a
stage, just as a boat is to ferry across the waters. But once the shore is
reached, even the boat has to be abandoned. Thereafter, it is the Divine grace
alone that helps to experience the unexplainable, the indescribable and the
unknown. In order to bring home this fact the discourse of the Geeta, the
quintessence of the Upanishads, was necessary for Arjuna. The culmination is
in the last chapter when the Lord reveals the secret of secrets which is ‘complete
resignation unto Him.’ In short Arjuna is advised to become a Gopi.
During the entire discourse at every step it has been
stated that Brahman is the whole and sole of the universe as also its soul and
seed. This point has been explained in chapter 4 with the help of a beautiful
metaphor, ‘ I am the sacrificial fire, the oblation, the giver and taker of
the oblation and indeed the act itself.’ Elsewhere in chapter 7 it has been
stated that rare are those knowledgeable persons who see God in everything.
Again in chapter 9 the Lord makes it clear that He is the father, the mother,
the Vedas, the sacred syllable Pranava, the creator, the preserver, and the
destroyer of the entire universe. In the next chapter He describes himself as
the fountainhead of everything created.
In a beautiful and an appropriate simile the Lord likens
Himself, in relation to the universe, to a string running through the beads of
a rosary. In the last chapter He again emphasises that He is seated in
everybody’s heart. Arjuna gets a glimpse of all this when he sees the
Majestic Universal Form of Vasudeva, seeing which he trembles and shivers. In
the end a spontaneous resolve is made by him when he says, ‘I shall do as
You command.’ Thus he gives up actions for desired objects and undertakes
only detached ones to be presented to the Lord as an offering, which
corresponds to the definition of renunciation given in the last chapter. Thus
the study of the Geeta, in effect, covers a journey of the mind from the
position of grief to the position of renunciation.
Each one of us has to and must undertake this journey. Many
a milestone is reached during this journey where we get answers to our
questions, clarification to our doubts and thereby our blurred vision gets
cleared and we reach a stage where we also say, ‘everything here, verily is
the Divine only,’ and then we surrender unto Him. Now let us examine some of
these milestones met by all of us during this journey. The important most of
these is the detailed analysis of the ‘body and its in-dweller,’ the
former is liable to decay and death but the latter is immortal. The death
itself is only a stage in one’s life after the three stages of childhood,
youth and old- age. The in-dweller can; therefore, neither kill nor get
killed.
Another important topic is that relating to poise and
equanimity that one should maintain in one’s life. In fact one of the two
definitions of Yoga given in the Geeta is poise, ‘Samatvam yoga uchyate.’
The other definition is excellence in one’s deeds, ‘yogah karmasu
kaushalam.’ We are advised to be unruffled in grief and detached from
pleasure. We are required to maintain equilibrium in opposite situations of
gain and loss, victory and defeat, respect and disrespect and joy and sorrow.
Of the different types of yogas, the yoga of action has
been given prominence in the Geeta. Yoga of action is nothing but doing one’s
deeds without an eye on the reward or the result. In fact it has been
explicitly made clear that doing a deed alone is within our authority and the
reward or result is outside our jurisdiction. Care should, however, be taken
to distinguish between a reward and a purpose. A detached action does not
constitute a purpose-less action committed like a mad man. When a mother
breast-feeds her baby, she has a purpose - health and well being of the baby.
She does not have any reward in view, which she may expect from the baby. So
as true ‘karma yogis’ we should do our deeds efficiently with noble
purpose and leave the reward in the hands of the Lord. The Lord has said that
those who have unflinching faith in Him need not worry either for their ‘yoga’,
i.e.; the things they lack, or for their ‘kshema’, i.e.; security for what
they already have.
In reply to a query from Arjuna about the attributes of a
steadfast person, Shri Krishna says that such a person should have a number of
qualities. He should shun all desires and be ever satisfied in himself. He
should have poise, detachment and should be devoid of anger and fear. He
should neither get elated nor depressed in favourable and unfavourable
circumstances. Just as a tortoise withdraws its limbs, a person with firm
intellect withdraws his senses from all sense objects. The Geeta says that if
the senses are not so withdrawn from their objects, one is bound to think of
these objects all the time. This leads to attachment with the objects, which
in turn creates desires. Desires give rise to anger. Anger generates
stupefaction, which causes loss of memory. The loss of memory about the truth
blurs the vision of wisdom. Once the wisdom is gone, it spells doom. Thus the
root cause of the spiritual disaster is constant thinking about the sense
objects and that is why we are advised to withdraw our senses from these
objects. This necessitates our becoming a yogi in the true sense. In other
words we have to transcend the three characters of Sattva, the light, Rajas,
the fire and Tamas, the darkness. We have to see the Divine in every one and
every one in the Divine. We have to see everything in ourselves and ourselves
in everything. This makes us immortal and able to perceive the Immortal.
The question what these three characters are and how one is
to rise above these to transcend them has been lucidly explained in chapter
14. The Geeta says that the three have three different results. Sattva gives
light, Rajas rouses fire of passion and Tamas envelops one in darkness. One
who is unmindful about these results, whose mind does not dwindle and who has
the same attitude be it comfort or discomfort, love or hatred, friend or foe,
respect or disrespect, is said to have transcended these characters. Such a
state of mind is essential for emancipation and liberation. Even if one is not
fully successful in rising above these yet one must guard against falling into
their trap. Even the moderate character of Rajas leads to sin for according to
the Geeta both desire and anger are the progeny of the rajoguna only. These
can never be satisfied or curbed and they induce us to commit sins. They
should, therefore, be viewed as our enemies. They thrive in our senses, our
mind and our intellect, put a veil around our wisdom and knowledge, bewitch us
and thus hinder our spiritual advancement.
The Geeta has shown us the way to attain an exalted
position. The first step is the control of ‘manas’, loosely translated as
the mind. To control the mind is indeed difficult but the constant practice
and a detached attitude make it possible to control it. But then there is
another way, easier and faster and that is ‘resignation before the Lord.’
Shri Krishna says in chapter 9; ‘whatever you give and all your austerity
should be an offering unto Me. You should concentrate on Me, be my devout,
worship Me and salute Me. Thus getting attached to Me, you shall certainly
attain Me.’ Chapter after chapter important and relevant questions are
raised, sometimes by Arjuna, and sometimes by Shri Krishna. Clear, convincing
and cogent answers are provided to these questions in simple words that carry
a depth of meaning and connotation. A thorough study of all these chapters,
not once but repeatedly, helps us undertake this journey from brief to
renunciation, as did Arjuna. It enables us to transform the Arjuna in us to a
Gopi, bathed in the nectar of the eternal love for Shri Krishna.
Before concluding, however, let us also consider the
qualities we need to imbibe in order to endear ourselves to the Lord. These
are enumerated in chapter 12 as under: ‘no hatred towards any one,
friendship and goodwill for everyone, compassion, detachment, no ego,
equanimity in pleasure and pain, satisfied always, firm resolve, concentrating
mind and intellect on the Divine, conducting one’s self in such a way that
one is not a cause for grief for others and others are not a cause for grief
to him, devoid of happiness and sorrow, fear or favour, satisfied in whatever
one gets, pure, efficient, neutral neither grieving nor rejoicing, worrying
not about the result or reward, no covet, balanced attitude towards friend and
foe, respect and disrespect, heat and cold, pleasure and pain. These qualities
lead us to drink deep in the nectar of this sacred discourse of the Lord, act
as He dictates, and develop an unflinching faith in Him. Let us imbibe these
qualities to justify our existence and our faith in the Lord, as also our firm
trust in the scriptures.
If we want to cross the ocean of grief we have to know
ourselves, our true nature and the subtle elements in us beyond our gross
body. The Veda says that one who knows one’s self only is able to cross the
ocean of grief, ‘tarati shokam atmavit.’ Let us cross this ocean with the
help of the message given by the Geeta, the Divine Song of the Lord.
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