two entries.

The basis of Adyatma sadana or spiritual discipline is renunciation and sastras are very clear about what this term renunciation implies. Like bhakti, it is a bhava or state of mind that takes control of the individual in total and runs seamlessly through his thought, word and deed, pointed out Sri B. Damodhara Dikshitar in a discourse. That is why Krishna tells Arjuna that his decision to leave the battlefield and adopt a life of a renunciate would only complicate matters. One may turn away from the challenges of life and take up the life of a sanyasi in the hope that the way of life of a renunciate can be more peaceful and that the troubles of samsara can be overcome. Maybe one may live in solitude away from family, etc. But what matters is what is predominant in his mind at all times. Physical distance alone is not the issue at all.

Krishna’s word of advice to give up ‘sarva dharma’ and seek surrender at His feet as a sure way to salvation is not to be understood as turning one’s back on the dharma and karma ordained in the sastras. It only means one has to perform what is expected of him, that is one’s ‘swa-karma’ and ‘swa-dharma,’ to the best of his abilities, but dedicate the results or fruits of his actions to God.

Adi Sankara says in Moha Mudgara that it does not matter what one does, either engaged in yoga or in worldly attractions; whether he is alone or in the company of people; what matters is where his mind finds delight, whether in worldly attractions and relations or in the Supreme Brahman. He alone experiences bliss if his mind delights in the latter. To remain very much in the world but also detached from it in one’s inner being is the maturity of mind that one has to strive for.

As every episode in the Ramayana unfolds, Valmiki captures the rich insights into human life and nature that is under the powerful influence of a larger destiny, pointed out Kalyanapuram Sri Aravamudhachariar in a discourse. King or commoner, scholar or unlearned, man or woman, are all affected in this samsara. Could there be a greater heartbreak than the one experienced by Dasaratha who is driven to send Rama into exile for fourteen years instead of crowning Him Yuva Raja as promised a few fours back? There is haste in Dasaratha’s decision. He confesses to Rama that he has premonitions and ominous dreams which portend death of kings or similar calamities. He says he is resolved to carry out his plan the next day itself without any delay as it happens to be most auspicious for a king’s coronation according to astrological experts. This is to take place despite Bharata’s absence at the moment. Although Bharata is pious, compassionate and righteous by nature, obedient to all and is self controlled in all ways, the king says that human mind is very unpredictable. Moreover, any resolve to accomplish good ends can be disrupted and one has to guard against any harm or evil within or without. These words are indicative of how destiny forces him to change his own cherished desire to see Rama crowned. As Rama leaves for the forest in the chariot driven by Sumantra, Dasaratha, hit by the rudest of shocks, experiences the greatest void ever in his life and succumbs to sorrow. He gazes at the clouds of dust raised by the speeding chariot until when they are no longer visible and then falls on the ground. He wails that having followed Rama, his sight has not returned. But in such a situation that triggers strong emotions, Rama maintains equanimity and teaches by example how to deal with misfortunes.