The serpent responded thus “I do not, O Mrityu, blame you, nor do I absolve you of all blame. I only suggested that I am directed and influenced in my actions by you. If any blame attaches to Kaala, or, if it is not desirable to attach any blame to him, it is not for me to scan the fault. We have no right to do so. As it is incumbent on me to absolve myself from this blame, so it is my duty to see that no blame attaches to Mrityu.”
Then the serpent, addressing Arjunaka, said “You have listened to what Mrityu has said. Therefore, it is not proper for you to torment me, I am guiltless, by tying me with this chord.”
The fowler said “I have listened to you, O serpent, as well as to the words of Mrityu, but these, O serpent, do not absolve you from all blame. Mrityu and you are the causes of this child’s death. Accursed be the wicked and vengeful Mrityu who causes affliction to the good.”
Mrityu argued “As already said, we both are not free agents, but are dependents on Kaala (Time), and ordained to do our appointed work. You should not find fault with us if you do consider this matter thoroughly.”
Fowler was still unconvinced. And then Kaala (Time) arrived at the scene of disputation on this point of morality and spoke thus to the serpent and Mrityu “Neither Mrityu, nor this serpent, nor I, O fowler, are guilty of the death of any creature. We are merely the immediate causes of the event. O Arjunaka, the Karma of this child formed the cause of our action in this matter. There was no other cause by which this child came by its death. It was killed because of his own Prarabdha (past Karma). His Karma has been the cause of its destruction. We are all subject to the influence of our respective Karma. Karma is an aid to salvation even as sons are, and Karma also is an indicator of virtue and vice in man. We urge one another even as acts urge one another. As men make from a lump of clay whatever they wish to make, even so, do men attain to various results determined by their own Karma. As light and shadow are related to each other, so are men related to Karma through their own actions. Therefore, neither are you, nor am I, nor Mrityu, nor the serpent, nor this Gautami is the cause of this child’s death.”
Gautami who was quiet witness to the conversation intervened and said to Arjunaka in a consoling tone “Neither Kaala, nor Mrityu, nor the serpent, is the cause in this matter. My son has met with death as the result of his own Karma. I too so acted in the past that my son has died as its consequence. Let now Kaala and Mrityu retire from this place, and you too do the same after releasing the serpent.”
Interestingly, the essence of this story is the essence of all Vedic scriptures, including Vedas, Upanishads, Aranyakas, Shatakas and Gitas. Yet many adherents of Hindu religion waste much time blaming destiny, stars and even gods for their pains and gains. We are ourselves responsible. At the same time, the scriptures do not say precautionary actions should not be taken or that we should accept our fate as is. The scriptures advice that we take responsibility for what fate might deal us and then take necessary action after thinking about all consequences.
It is to be noted that Karma is not simply outward action; thought, inner speech also constitute Karma. This is because recurrent thoughts give way to habit patterns, which become outward actions. And the best of intentions do not absolve us of the consequences of ill thought of actions.
Karma is not a fatalistic mechanism, instead it a clear and unbiased method that demands awareness on the part of the individual. Reincarnation is not continual turns on the merry go round till one finally gains eternal bliss, instead the knowledge of reincarnation and Karma implores people to take action today. Now. In this moment. To seek eternal bliss in this life.
For each action carries its consequence, if we require a good consequence it behoves us to consider consequences of actions before acting. A person might then retort that resorting to the life of a hermit is the best action and it carries little responsibility. This is not so, acts such as sleeping, doing nothing, thinking or laying, are acts nevertheless, even though it looks like nothing is being done, there is still a result to such acts. Even in inaction there is action. Since, every action will have an impact, and then it is in our favour to take noble actions that serve a good purpose. It is because of that, it has been advised to work in accordance with our Dharma, with complete consciousness, devoid of reflexive mental conditioning, to do actions that sustain us.
In Bhagavad-Gita, Krishna very clearly states that fate or destiny of individuals is determined as per their own Karma in the past. Destiny or fate is therefore called Prarabdha Karma (accumulated Karma). If you’ve done something good; a good is surely on the way back to you; and vice versa. Since we aren’t sure of our deeds in our past as well as past lives – it’s best to perform Nishkaama Karma or acts without attachments and find pleasure in doing our work – work for work’s sake that is to become a Yogi, and the process of becoming one is Yoga. Therefore, be assured for all that is good, middling or bad, you’ve but yourself to blame – stop seeking solutions in Temples, charts or Soothsayers. These – like opium – can only offer you temporary relief. The eternal relief is in finding peace after doing your work bereft of lust, anger, greed, infatuation, ego and envy.
What are the ways by which one can develop better judgement and thinking, so that Karma carried out is for noble causes? The answer to that is Yoga.
6
YOGA
What is true meaning of Yoga? Is Yoga all about exercises and meditation? What is the true benefit of following Yoga? How different is a Yogi compared to average individuals? What are the benefits of following the principles of Yoga in everyday life?
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Yoga is known to many as an exercise, posture, and meditation. This kind of Yoga is called Astanga Yoga which happens to be a small part of larger Yogic Knowledge practiced and professed by Yogic seers. The Sanskrit word Yoga comes from the root word Yuj which means to link or connect, it can also mean Path. One of revered Vedic scripture – Bhagavad Gita – offers significant insight into this subject. Each of Bhagavad Gita’s 18 Chapters teaches 18 different kinds of Yoga, each of which could be interpreted in a way as to find balance, happiness, success as well as opulence in our personal as well as professional life. Here’s a perspective on this timeless wisdom for day to day application:
VISHADA YOGA – Path of dejection.
Problems are natural in life. But when they arise it’s important to find some solid solutions. In the first chapter of Bhagavad Gita, Arjuna is depressed and wants to give up the fight for he thinks it makes no sense. Arjuna in many ways is feeling what most of the people feel at work – frustration, irritation as well as anxiety. When under the influence of these conditions people often consider giving up, rather than standing their ground and doing whatever the best they can. The problem in such a situation is not as much as the situation but the state of mind – dejection. When such feelings are uprooted without a trace we all know how insurmountable we can be. Overcoming such path of dejection – Vishada – and having a constant steady and unfettered mind is among the most important objectives of Yoga. Most people with trivial problems are at this stage of Yoga.
SAMKYA YOGA – Path of Analysis.
Everyone understands the significance of analysis. There are also extremists who believe in analysis until paralysis. It’s important to shun extremes in life. Extremes – good or bad – are counterproductive. In analysis, it’s important to be objective rather than subjective. To be able to see the greater good in even difficult situation one needs to have a mind that’s undisturbed. When the mind is bereft of negative feelings and impressions we can be better analysts. Samkhya Yoga is an analytical path to find a way out of the path of Vishada.
KARMA YOGA – Path of Action.
It teaches all about action and reaction – Law of Causation or Karma with greater depth. Its emphasis is on teaching how excessive indulgence in sense gratification can lead to bondage and eventually to the destruction of all that is good. It also suggests why activity should be performed with detachment. One of the greatest c
hallenges in today’s commercial world is unhealthy competition. This sense of extreme competition comes from a sense of insecurity – which too can be translated as Vishada. Fear is a very negative component. It hurts greater than it can ever help. Thus, we see there are so many stress related diseases, including Hypertension, Diabetes, and Debility, faced by business leaders as well as managers. Karma Yoga also explains the greater wisdom of nature; how everything happens due to a cause. Even science can testify to the fact that nothing happens without a cause and causes lead to effect and the process goes on. Karma is how the universe works. Understanding Karma Yoga is a quintessential to finding peace at work, even in a competitive environment, while staying away from anxiety and fear.
GYANA YOGA – Path of Knowledge.
Vedic scriptures lay significant emphasis on understanding and knowing who we really are – it explains how we are not the body. This knowledge is important because we often think too much in the materialistic sense making us grow more ignorant as well as greedy. The ignorant, as per Bhagavad Gita, is also greedy. This is because greed yields negative Karma, that which ensures negative effect. If you know that only good yields good and bad – bad, you have understood the true knowledge about the working of the materialistic world. So, if you knew that something is bad would you pursue it? Therefore, the person who is corrupt, greedy, jealous, pompous, egoistic etc. is really the ignorant person who often suffers in life owing to the ignorance of truth. Gyana Yoga enlists various truths that are important in achieving that which is best for one and all and helps us to lead an efficient, effective as well as a prosperous professional and personal life.
KARMA VAIRAGYA YOGA – Renunciation of fruits of action or working without expectations.
It is also known as Karma Sanyasa Yoga – it explains actions and inactions, and the true meaning of renunciation. Since for every action, there is a reaction – cause and effect – some may think of inaction as a solution. Bhagavad Gita explains with exceptional brilliance how inaction is also an action. It explains why people must work in some way or the other even to sustain their bodies. It explains how even eating, drinking, sleeping is an action as well! You’ve, therefore, no escape from your Karma – if you are wasting your time, you’ve to bear the consequences arising thereof. The best Karma, however, is that where you work without the fear of failure or excitement of success. Maintaining a perfect mental equilibrium is a precursor to being called a Yogi.
ABHYASA YOGA – Path of the practice of self-control.
This is also known as Astanga Yoga – the yoga as we know it today. When you begin a profession it is natural for you to have some impediments on working efficiently. Greater efficiency can never be reached unless you’ve persistently worked with dedication and love the very work you do. Astanga Yoga as the Yoga is known today enables you to prepare your mind and body for the challenges of daily life. It enables you to build a strong body as well as a peaceful mind – both of which are important for being able to work persistently. Persistence is the key to achievement. When you are working without hurting the fine balance of nature – without any traces of fear of failure or concerns about success – you’ve truly conquered yourself and are a Yogi.
PARAMAHAMSA VIGYANA YOGA – Path of wisdom.
Wisdom cannot be taught or coached. It’s something to be realized. It comes because of a person’s work, experience as well as dedication to common good – Sadhana. When you understand the cause of Vishada and have conquered your senses with relentless Sadhana you attain a stage called Paramahamsa Vigyana. Through this stage, you are better prepared to lead, guide as well as mentor your colleagues, family, friends, kith and kin. Your life is perpetual bliss once you attain this state of Paramahamsa.
AKSHARA PARABRAHMA YOGA – Path of understanding the nature of physical entities, material activities and ever-changing material manifestation.
Vedic sages believed that it’s not possible to understand the world unless we understand our deep and true inner self – This understanding of Atman is an important precursor in finding the connection – Yuj – with every being in the universe. We understand people in greater detail when we truly learn and understand knowledge of Atman – Atma Bodha. Through this understanding, we can better ourselves, those around us – in family and organizations. This realization of the connection between one and all of all living creature leads to true compassion – which results not just in good thoughts and action but also true prosperity for all.
RAJAVIDYA GUHYA YOGA – Connecting with the supreme consciousness.
Knowing consciousness is not the same as realizing it. The intent of Vedic knowledge is to not just to teach but also to motivate people to follow the teachings. If that which is good is practiced – a greater good which will benefit many can also be achieved. This understanding and adherence to the greater good is what could be understood as Rajavidya Guhya Yoga.
VIBHUTI VISTARA YOGA – Path of manifestation of opulence.
Vibhuti is often translated as ‘Holy ash’. Vibhuti also means Opulence – great wealth and luxury. One of the greatest mistakes people do is to confuse money with wealth. Money is a tool to achieve wealth. Wealth is that which makes us happy. Happiness is that which is attained without Kama (Lust), Krodha (Anger), Moha (Infatuation), Mada (Ego) and Matsarya (Jealousy) – also known as Arishadvargas. When you attain anything without these six impediments or blemishes your life is enriched. This enrichment is verily the Vibhuti – Opulence. Understanding and realizing this opulence is, therefore, important.
VISHWARUPA DARSHANA YOGA – Path to the vision of universal form.
Says Bhartrihari in Vairagya Shakta “For a foot that has a footwear, it’s as if the entire world is covered with carpet. For those with fears and sadness – the entire world is filled with fear and sadness.” The mind can be delusional when we don’t find balance. These delusions are a result of ignorance (about Atman) and excessive attachment. As Krishna rightly points out “From delusion comes anger, through anger sense of good judgment is lost, through loss of good judgment wrong decisions are made and through wrong decisions comes disaster.” In Vishwarupa Darshana Yoga a student is sought to see his Atman in others and other’s Atman in him. It is a way to attain connectivity with not just our own kind; but that of other species as well. It won’t be wrong to say that for some it could be a lifelong process. But unless we are able to see the universal connect in every being we are far from understanding the fundamentals of Yoga.
BHAKTI YOGA – Path of devotion or love.
There are various ways to achieve what we desire. Path of love or devotion – Bhakti – to the object of desire is verily an important one. If we do, that which we do, with a sense of love – Bhakti Bhava – we are doing a positive Karma. Through this Bhakti Bhava, we also ensure destruction of hate – which is important in establishing all that is good. Though Vigyana – or Wisdom – we realize that hate cannot kill hate. Hate can only beget hate. By shunning hate totally we first arrive at a state of indifference eventually leading to love and compassion. While we may seldom approve of the negative qualities in people – we are sure not to hate them when we realize the concept of Bhakti Bhava. This is because we know what’s in us is also in them – Atman – and that which they are doing is because of their ignorance. With this knowledge, we are better equipped to resolve our home and work conflicts, thus leading to a productive and enriching environment.
KSHETRA KSHETRAJNA VIBHAGA YOGA – Path of nature.
Better known as Prakriti-Purusha Viveka Yoga – path of nature – it affirms that we are not this body, we are Atman – that very conscious energy that, like any other energy, is neither created nor destroyed. So, when we realize that we are Atman we verily know that we are neither born nor dead – let alone suffer. When the suffering is only for the body – we ourselves are bereft of all fears. Through this absence of fear and other negative tendencies, we realize our full potential. We can think objectively, have compassion, be bereft of h
ate and can make a positive contribution to the world we live in. When we know that we are not the body – stress levels can come down and the body benefits from it because a lot many ailments resulting from stress are annulled. Greater efficiency, greater competence as well as success can be attained even while remaining detached from the results.
GUNATRAYA VIBHAGA YOGA – Path of the three divisions of modes – Sattva, Rajas and Tamas.
Vedic teachings suggest that there are only three ways to divide things – for the sake of greater understanding of the material world. These are Sattva (Good), Rajas (Middling) and Tamas (Bad).
Sattva is the quality of intelligence, virtue, and goodness and creates harmony, balance, and stability. It is light (not heavy) and luminous in nature. Sattva provides happiness and contentment of a lasting nature. It is the principle of clarity, wideness, and peace, the force of love that unites all things together.
Rajas is the quality of change, activity, and turbulence. It introduces a disequilibrium that upsets an existing balance. Rajas is motivated in its action, ever seeking a goal or an end that gives it power. It possesses outward motion and causes a self-seeking action that leads to fragmentation and disintegration. While in the short-term Rajas is stimulating, and provides pleasure, owing to its unbalanced nature it quickly results in pain and suffering. It is the force of passion that causes distress and conflict.
Essentials of Vedic Wisdom for Blissful Living Page 4