There are two techniques by which one can liberate oneself from attachment to work.
One is by telling oneself, ‘I am not the doer.’ By continuously reminding yourself that it is the senses and not you who is doing something, you distance yourself from the action. This is what Kṛṣṇa explains in the previous verses. The other way is by surrendering the fruits of one’s work to the Divine to the ultimate life force that is conducting this Universe. This is the technique that Kṛṣṇa talks about here.
Bhagavān says, ‘O Kaunteya, perform your work for Me and you will do it with authenticity, liberated and without attachment, tad-arthaṁ karma kaunteya mukta-saṅgaḥ samācara (3.9).’ Continue reading “Do your work with authenticity and responsibility to enrich others and yourself, surrendering the responsibility of the results to Existence because Existence loves you and understands you better than you understand yourself”
In the previous chapter on Sāṅkhya Yogaḥ, Kṛṣṇa tells Arjuna that knowledge of the Self is the supreme path to Enlightenment. He explains the nature of the indestructible Self. Kṛṣṇa tells Arjuna to shed all root patterns of fear, abandon his desires and go beyond success and failure; to practice authenticity in action, to be unattached and steady in completion of the Self, the state of Brahman.
Arjuna is still in the space of inauthenticity. He is confused as to what he should do. At one level, he understands what Kṛṣṇa says to him. However, the explanation about the spirit living on while the body dies, and the idea that all those he is about to fight and destroy have already been destroyed in the cosmic sense, does not appeal to him. Arjuna is a warrior. To him, what is seen in front of him is what exists. He sees all his elders and relatives arrayed against him in battle and he has to make a choice to kill or be killed. This is the physical reality that he faces. Kṛṣṇa tells him not to take this reality seriously. He says all the living people in front of him are already dead, and therefore he is committing no sin by killing them again. In fact, if he does not fight them, he is being out of integrity; by running away from the battle as an inauthentic coward. He also tells Arjuna that he has the right to do his duty but no right to its results. Continue reading “If any religion gives you a manual, that religion is born from violence and will continue to flourish in violence. In the Bhagavad Gītā, you will rarely see Kṛṣṇa giving Arjuna instructions. All seven hundred verses are literally nectars of inspiration uttered out of Bhagavān Kṛṣṇa’s love and compassion.”
Sañjaya says Kṛṣṇa was smiling as He uttered these words. Kṛṣṇa must have been laughing at Arjuna. ‘You fool; you pretend to be wise and quote the scriptures.Who do you think you are quoting the scriptures to? What can you understand of what I Myself have said?’
Kṛṣṇa continues: ‘Never was there a time when I did not exist, nor you and all these kings, and never in the future shall any of us cease to be.’
na tv evāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ I
na caiva na bhaviṣyāmaḥ sarve vayam ataḥ paraṁ II 2.12 Continue reading “You were there in the past, you are in the present and you will be in the future; you do not die. You existed before birth and will remain after death. Whatever dies, can never live. Whatever lives can never die.”
There are two ways in which people react to the sanctity and divinity of Kṛṣṇa in Bhagavad Gītā.
To one set of people, Kṛṣṇa has no special qualification to be called divine and these people may not even believe in anything such as the Divine. As atheists or agnostics, the only way such people can be convinced is initially through the rationale of the dialogue in the Gītā. The dialogue surpasses anything written in any language at any point in time in its clarity and wisdom. The message of Kṛṣṇa is universal and timeless. Those who do not accept and understand, it just means that as of now, it is not their time to understand and transform. Continue reading “Understanding the divinity of Kṛṣṇa is a step to intranalysing and living one’s own divinity.”
Here all the verses of the Gītā are reduced to just two verses by Kṛṣṇa.
He straightaway addresses and completes the root pattern where Arjuna is stuck, that is in his need for name and fame or rajas.
- A man who is centered on satva, goodness, who has neither greed nor lethargy but a neutral attitude, will work out of compassion.
- A man who is centered on rajas will work only for name and fame.
- A man who is centered on tamas, lethargy, will work only for sensual pleasures.
Continue reading “When we verbalize, analyze, label and associate our patterns as impossibilities, we have created a whole new problem that had not existed earlier in our being.”
The unconscious zone in the mind is like the software that can be cleansed by meditation. The hardware, the brain itself, will be tuned to hold this new software by the darshan or grace of the master.
When you clean the conscious and unconscious with meditation and create a change in yourself, the hardware may not be able to hold and sustain that effect from day one. If the master’s darshan or blessing happens, the hardware also changes to hold that effect. If you don’t get that blessing, constant meditation and teaching will eventually help change the hardware.
If a disciple is in love with the master for no reason at all, the master can straightaway change the hardware along with the software Continue reading “What is Darshan ? What does it have to do with Spirituality or Enlightenment or Master-Disciple relationship ?”
This is an incident from the days of my spiritual journey.
One morning, a master was talking to all of his disciples in the angle of feeling connected to the whole of the Himalayas. The master was loving and caring enough to allow me also into their morning session. He was asking the disciples one by one, ‘Did you practice this technique?’ It seems a few days earlier he had initiated them into the technique of feeling connected to the Himalayas. They were supposed to constantly internalize that the Himalayan mountains was a part of their body. Continue reading “When people ask me whether I am god, I tell them it depends on you!”
The stronger you hold on to an ideology or to a person, the deeper will be your depression. If you hold on to a person, say your boyfriend or girlfriend or husband or wife, your son or brother or father, you will be bound by the sway of the relationship, and you will invariably fall into depression and start blaming that person. This is how depression happens. In the same way, if you hang on to your ego or identity or ideology, again you will face depression.
Continue reading “When you realize Master’s ferociousness is not a hit, but a blessing out of sheer compassion for you to grow, you will realize the beauty of it and welcome it even more”
Whenever you have a doubt, surrender the doubt and faith both at the feet of the master. You see, the master is the one who gives you the faith and he is the same person who gives you the doubt. When you are stuck with doubt, tell the master mentally, ‘Master, it is you who gave my faith in you, it is also you who gave me doubts about you. I am surrendering both at your feet. I don’t want to play this game. I have suffered enough with this game. Please take care.’
When you surrender both doubt and faith at the feet of the master, you will see something called trust happens in you, which is neither doubt nor faith. It is the courage to experiment with the truth. Continue reading “When you surrender both doubt and faith at the feet of the master, you will see something called trust happens in you, which is neither doubt nor faith!”
Upanishad means ‘sitting’. When a disciple sits in the presence of the master the same experience that happened in the master is reproduced in the disciple. The disciple who experiences the master and within whom the master has been reproduced, writes down his recollections on how this process happened. The disciple or the master or someone else writes an account of how the experience was reproduced in the disciple – what happened when the process began, how it ended and what happened when it ended. This report is referred to as an Upanishad.
The master-disciple relationship is the deepest relation possible in Existence, it is the ultimate love affair Continue reading “Being open to the master so that he can shower his love on you, and you can receive it in all its glory and divinity and grow is true disciple hood!”
The master is the ultimate luxury in your life. When the master happens in our lives, nothing else is needed. If he does not happen, nothing else is of use. He is a channel to bring wisdom to our life and to update it, according to our need.
Life energy and the master are not two different things. Masters again and again emphasize the beautiful concept called experiencing the master inside. Only until you experience the master inside, you think you need the master from the outer world. Once you experience the master inside, you don’t need the master from the outer world. See, when a meditation technique is done with a master, it becomes an alchemy process. If you do it alone in your home it is called meditation. When you do it along with the master, in the presence of the master, guided by the master, it becomes alchemy. It is like boiling you. The process becomes so alive and intense. Continue reading “Swamiji, why do you insist on being in the presence of the master?”
In medical terms, we have a term called ‘placebo effect’. A patient takes a dummy medicine but he is told it is actually the real medicine, and he is cured of the ailment! But recent research indicates that the placebo effect is actually far more revealing.
I read about an interesting research at the University of Turin in Italy. Continue reading “As long as you trust your senses, you will be a human being. When you trust the Master you will experience that you are a spiritual being.”