All beings are overwhelmed by the appearance of the world that appeals to them in many ways. Early in life, the tendency to yield to individual likes and dislikes takes root to such an extent that many have no time to contemplate other issues. The Gita states that this engagement with raga and dvesha builds continuous stress in one’s life, and keeps one away from enjoying the benefits of peace of mind which is each one’s entitlement. In a discourse, Swami Nirviseshananda drew attention to the fact that it should be understood that detaching from likes and dislikes is not going to confer anything like eternal happiness in this world. But when one does not cling to what he likes and does not hate what he dislikes, he can gradually gain the freedom to enjoy stress free life.
One may think that marrying the partner of one’s choice or getting established in a reputed workplace is the greatest attainment. At best domestic harmony may prevail or one may earn an attractive salary or gain name or fame from his vocation. Still, one continues to live in this same world, with the same set of senses that tend to seek the sense objects. For neither the work one does, nor the world around can confer happiness.
Abiding by this truth at all times and by learning to ignore the pull of the senses, if one does what is expected of him with full courage, he is sure to find tremendous mental relief. He continues to put his best effort and not merely for selfish gain. When one depends on an internal law and guidance, there is inner harmony derived from his dedication to work but detachment from the fruits of his efforts. The Gita advises people to rise above likes and dislikes and not be a slave to the senses and instead try to pursue atma jnana.
In many sections of the Gita, the Lord shows how His presence can be recognised in each and every aspect of the universe, which has its very source in Him. Yet He remains distinct and beyond creation, though totally responsible for its upkeep at all levels, pointed out Srimati Sunanda in a discourse. This unique relationship between Brahman and creation is well illustrated in the analogy of the wonderful phenomenon in nature, the ocean.
There is constant activity in the ocean when the waves rise and fall in succession. The waves are of various kinds, high or low, blue or green in colour, clear or frothy in appearance and texture. But none of them can be what they are if there is no ocean. So too Brahman pervades the entire creation in its gross and subtle aspects in totality, but at the same time is not connected to any of these at any point of time. He remains distinct, endless, birthless, and the essence of eternal consciousness that causes all these multifarious activities in creation.
Brahman endows the five elements — akasa, wind, fire, water and earth — with their respective qualities: every kind of species in the world, mobile and immobile, animate and inanimate, with individual traits; every human being with the senses, mind and intelligence, intellect, and the physical entity that enables them to live and function. Likewise, when He says that he is in desire that is not contrary to dharma, an important feature of human nature is explained. Each one has desires of various kinds in the course of one’s life. But God is present in human desire when one wishes to know the purpose of life and in one’s intention to be a better human being. This is possible when one gains a mature outlook and sheds the desire for worldly attractions.
The Gita directs every individual to recognise the value of the human intellect by using which one’s understanding of the esoteric and special nature of the indwelling self in all beings is made possible. But intellect is not to be understood as synonymous with intelligence, though both are no doubt great assets to all beings, pointed out Srimati Sunanda in a discourse. Intelligence is the ability to learn about the objective world and to acquire knowledge and work skills in life, etc. But intellect or ‘buddhi’ is the ability by which one understands the presence of the undying self within and of its relationship with the world outside. It helps to understand the Supreme Principle who holds the entire universe together even as the gems are held by the string on which they are strung.
Adi Sankara in his Atmabodha points out that the process of discovering the reality of the self is difficult since the self is well hidden by various layers and is not explicit. It is similar to the presence of butter in milk, which is not evident. But just as butter is extracted from milk through a certain process, the self can also be realised. The fluid milk is made into firm curd when it is kept at a specific heat and a little bit of curd is added to it. Then the curd is churned patiently to get butter. The butter needs to be preserved by keeping it in water. Likewise, the human mind is fluid like milk. It runs helter-skelter. It lacks concentration. Daily study of the Gita and scriptures is the curd and constant self-enquiry, prompted by one’s inherent experience, is the heat that provides the conducive environment for keeping the mind stable. The need to find the truth is now established in the mind. Then this quest has to be kept alive and preserved in the water of devotion.
One may think that marrying the partner of one’s choice or getting established in a reputed workplace is the greatest attainment. At best domestic harmony may prevail or one may earn an attractive salary or gain name or fame from his vocation. Still, one continues to live in this same world, with the same set of senses that tend to seek the sense objects. For neither the work one does, nor the world around can confer happiness.
Abiding by this truth at all times and by learning to ignore the pull of the senses, if one does what is expected of him with full courage, he is sure to find tremendous mental relief. He continues to put his best effort and not merely for selfish gain. When one depends on an internal law and guidance, there is inner harmony derived from his dedication to work but detachment from the fruits of his efforts. The Gita advises people to rise above likes and dislikes and not be a slave to the senses and instead try to pursue atma jnana.
In many sections of the Gita, the Lord shows how His presence can be recognised in each and every aspect of the universe, which has its very source in Him. Yet He remains distinct and beyond creation, though totally responsible for its upkeep at all levels, pointed out Srimati Sunanda in a discourse. This unique relationship between Brahman and creation is well illustrated in the analogy of the wonderful phenomenon in nature, the ocean.
There is constant activity in the ocean when the waves rise and fall in succession. The waves are of various kinds, high or low, blue or green in colour, clear or frothy in appearance and texture. But none of them can be what they are if there is no ocean. So too Brahman pervades the entire creation in its gross and subtle aspects in totality, but at the same time is not connected to any of these at any point of time. He remains distinct, endless, birthless, and the essence of eternal consciousness that causes all these multifarious activities in creation.
Brahman endows the five elements — akasa, wind, fire, water and earth — with their respective qualities: every kind of species in the world, mobile and immobile, animate and inanimate, with individual traits; every human being with the senses, mind and intelligence, intellect, and the physical entity that enables them to live and function. Likewise, when He says that he is in desire that is not contrary to dharma, an important feature of human nature is explained. Each one has desires of various kinds in the course of one’s life. But God is present in human desire when one wishes to know the purpose of life and in one’s intention to be a better human being. This is possible when one gains a mature outlook and sheds the desire for worldly attractions.
The Gita directs every individual to recognise the value of the human intellect by using which one’s understanding of the esoteric and special nature of the indwelling self in all beings is made possible. But intellect is not to be understood as synonymous with intelligence, though both are no doubt great assets to all beings, pointed out Srimati Sunanda in a discourse. Intelligence is the ability to learn about the objective world and to acquire knowledge and work skills in life, etc. But intellect or ‘buddhi’ is the ability by which one understands the presence of the undying self within and of its relationship with the world outside. It helps to understand the Supreme Principle who holds the entire universe together even as the gems are held by the string on which they are strung.
Adi Sankara in his Atmabodha points out that the process of discovering the reality of the self is difficult since the self is well hidden by various layers and is not explicit. It is similar to the presence of butter in milk, which is not evident. But just as butter is extracted from milk through a certain process, the self can also be realised. The fluid milk is made into firm curd when it is kept at a specific heat and a little bit of curd is added to it. Then the curd is churned patiently to get butter. The butter needs to be preserved by keeping it in water. Likewise, the human mind is fluid like milk. It runs helter-skelter. It lacks concentration. Daily study of the Gita and scriptures is the curd and constant self-enquiry, prompted by one’s inherent experience, is the heat that provides the conducive environment for keeping the mind stable. The need to find the truth is now established in the mind. Then this quest has to be kept alive and preserved in the water of devotion.
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