Hari Aum.
In the fifth chapter of the Bhagavad Gita, Krishna discusses the qualities of a self-realised sage as one who performs all actions but with inner renunciation (non-doership; without egoism).
He tells Arjuna that a true sage is one who has controlled the mind, who is free from sensual/selfish desires, who is free from anger, whose mind is not disturbed by the pairs of opposites found in the world (e.g. heat and cold, pain and pleasure, honour and dishonour, success and failure etc).
An important quality of the sage is that he/she, while identifying with the divine within, constantly works with joy for the welfare of other living beings ("sarva-bhuta hite ratah").
Such a person does not identify with the body, the mind, the senses or the intellect but only with the divine Self within. Thus, despite being fully active and involved in external activities for the welfare of others using the body, mind and intellect, such a person feels that it is only Nature (a part of God) who is acting, not themselves. Due to their lack of egoism, they do not create any karma (good or bad) with their actions. Their actions are divine and karma-less, and thus they attain God (state of eternal peace/liberation).
Krishna once again emphasises that performing actions with a sense of renunciation is better than giving up actions from the perspective of spiritual progress.
He says:
"Brahman-yadhaya karmani, sanga tyaktva karoti yah,
Lipyate na sa papena padma-patra-ivambhasa"
Meaning (as per my Guru Sivananda):
"He who does actions offering them to Brahman (God), and abandoning attachment, is not tainted by sin, just as a lotus-leaf is not tainted by water."
Krishna also emphasises the ability of the self-realised sage to see God alone everywhere and in everyone. Thus, a self-realised sage does not regard anyone as beneath him/her-- all are worthy of reverence because all are part of God.
He says:
"Vidya-vinaya-sampanney brahmaney gavi hastini,
Shuni chaiva shvapake cha pandita sama-darshina"
Meaning (as per Sivananda):
"Sages look with an equal eye on a brahmin endowed with learning and humility, on a cow, on an elephant and even on a dog and an outcaste"
(Note- outcaste here refers to unethical persons who are of tamasic/negative nature. It does not refer to the birth-based caste system that has been practised over the recent centuries in India which has not been sanctioned by the Hindu scriptures)
He next says:
"Ihaiva tairjitah sargo yesham samye sthitah manah,
Nirdosham hi samam Brahma tasmad-Brahmani te sthitah"
"Even here (in this world), birth (everything) is overcome by those whose minds rest in equality. Brahman is spotless indeed and equal; therefore they are established in Brahman (God)".
Krishna thus greatly emphasises the importance of treating all living beings with respect and reverence, while recognising the presence of God in them all. He says that, not only should we treat other human beings with respect, we should also recognise His presence in animals and unethical persons.
He gives humanity a message of true equality. There is no high or low here, neither based on gender nor on birth, nor on education, nor on anything else. All races, all people, and indeed all living beings are equal. So He declares! All self-realised sages experience this truth. And all spiritual seekers, who desire to attain the spiritual goal/God, are advised to practice cultivation of this divine vision while on the spiritual path.
Those who look down upon others in any way cannot progress on the spiritual path. We cannot look down upon even persons who society regards as adharmic (unethical). We can only say that they are divine souls who are evolving in their own way, towards God. We do not have to hang out with them (as spiritual seekers we are advised to cultivate satsanga; positive, good company) but we cannot look down upon them.
My Guru, Sivananda, and many other true gurus also practised this teaching in their own lives and advised their disciples to practice this. Sivananda used to say "See God in all. Bow down in reverence to all" (He used to say one can bow down mentally; it need not be physical always!).
It is not always easy to practice this, particularly towards those who are unkind to us. We may find it difficult to see God in those who manifest many negative qualities. But we should try our best not to reciprocate with negativity. As far as possible, we should not respond unkindly to those who are unkind to us.
We can tell ourselves that God undoubtedly exists in their hearts too, as He exists in the hearts of all. And one day, they too, will surely realise the divine within and manifest this divinity. As this is the destiny of all beings say the yogis. From the divine we have all emerged. To learn to manifest this divinity, we have come to this Earth. And one day, we will all surely manifest our true divine nature.
The purpose of all spiritual practices is only this-- to connect with the divine within.
Let us therefore try our very best to abandon all prejudice. Of course we must reject adharma (wickedness) within ourselves and outside ourselves in society. We must stand up against it when we have to. Being a doormat is not being spiritual. But, having said that, let us maintain goodwill towards all, recognising that all beings have God within.
Let us follow Lord Krishna's wise advice and try our best to see God in all-- in all human beings, in all animals, plants and all beings (this is only possible as a result of much mental purification e.g. by prolonged repetition of the holy names and mantras of God). This will enable us to live peacefully here on Earth and also help greatly in our attainment of the spiritual goal, God-realisation.
To be continued....
Om Namo Narayanaya
Hari Aum Tat Sat
He tells Arjuna that a true sage is one who has controlled the mind, who is free from sensual/selfish desires, who is free from anger, whose mind is not disturbed by the pairs of opposites found in the world (e.g. heat and cold, pain and pleasure, honour and dishonour, success and failure etc).
An important quality of the sage is that he/she, while identifying with the divine within, constantly works with joy for the welfare of other living beings ("sarva-bhuta hite ratah").
Such a person does not identify with the body, the mind, the senses or the intellect but only with the divine Self within. Thus, despite being fully active and involved in external activities for the welfare of others using the body, mind and intellect, such a person feels that it is only Nature (a part of God) who is acting, not themselves. Due to their lack of egoism, they do not create any karma (good or bad) with their actions. Their actions are divine and karma-less, and thus they attain God (state of eternal peace/liberation).
Krishna once again emphasises that performing actions with a sense of renunciation is better than giving up actions from the perspective of spiritual progress.
He says:
"Brahman-yadhaya karmani, sanga tyaktva karoti yah,
Lipyate na sa papena padma-patra-ivambhasa"
Meaning (as per my Guru Sivananda):
"He who does actions offering them to Brahman (God), and abandoning attachment, is not tainted by sin, just as a lotus-leaf is not tainted by water."
Krishna also emphasises the ability of the self-realised sage to see God alone everywhere and in everyone. Thus, a self-realised sage does not regard anyone as beneath him/her-- all are worthy of reverence because all are part of God.
He says:
"Vidya-vinaya-sampanney brahmaney gavi hastini,
Shuni chaiva shvapake cha pandita sama-darshina"
Meaning (as per Sivananda):
"Sages look with an equal eye on a brahmin endowed with learning and humility, on a cow, on an elephant and even on a dog and an outcaste"
(Note- outcaste here refers to unethical persons who are of tamasic/negative nature. It does not refer to the birth-based caste system that has been practised over the recent centuries in India which has not been sanctioned by the Hindu scriptures)
He next says:
"Ihaiva tairjitah sargo yesham samye sthitah manah,
Nirdosham hi samam Brahma tasmad-Brahmani te sthitah"
"Even here (in this world), birth (everything) is overcome by those whose minds rest in equality. Brahman is spotless indeed and equal; therefore they are established in Brahman (God)".
Krishna thus greatly emphasises the importance of treating all living beings with respect and reverence, while recognising the presence of God in them all. He says that, not only should we treat other human beings with respect, we should also recognise His presence in animals and unethical persons.
He gives humanity a message of true equality. There is no high or low here, neither based on gender nor on birth, nor on education, nor on anything else. All races, all people, and indeed all living beings are equal. So He declares! All self-realised sages experience this truth. And all spiritual seekers, who desire to attain the spiritual goal/God, are advised to practice cultivation of this divine vision while on the spiritual path.
Those who look down upon others in any way cannot progress on the spiritual path. We cannot look down upon even persons who society regards as adharmic (unethical). We can only say that they are divine souls who are evolving in their own way, towards God. We do not have to hang out with them (as spiritual seekers we are advised to cultivate satsanga; positive, good company) but we cannot look down upon them.
My Guru, Sivananda, and many other true gurus also practised this teaching in their own lives and advised their disciples to practice this. Sivananda used to say "See God in all. Bow down in reverence to all" (He used to say one can bow down mentally; it need not be physical always!).
It is not always easy to practice this, particularly towards those who are unkind to us. We may find it difficult to see God in those who manifest many negative qualities. But we should try our best not to reciprocate with negativity. As far as possible, we should not respond unkindly to those who are unkind to us.
We can tell ourselves that God undoubtedly exists in their hearts too, as He exists in the hearts of all. And one day, they too, will surely realise the divine within and manifest this divinity. As this is the destiny of all beings say the yogis. From the divine we have all emerged. To learn to manifest this divinity, we have come to this Earth. And one day, we will all surely manifest our true divine nature.
The purpose of all spiritual practices is only this-- to connect with the divine within.
Let us therefore try our very best to abandon all prejudice. Of course we must reject adharma (wickedness) within ourselves and outside ourselves in society. We must stand up against it when we have to. Being a doormat is not being spiritual. But, having said that, let us maintain goodwill towards all, recognising that all beings have God within.
Let us follow Lord Krishna's wise advice and try our best to see God in all-- in all human beings, in all animals, plants and all beings (this is only possible as a result of much mental purification e.g. by prolonged repetition of the holy names and mantras of God). This will enable us to live peacefully here on Earth and also help greatly in our attainment of the spiritual goal, God-realisation.
To be continued....
Om Namo Narayanaya
Hari Aum Tat Sat
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