The Bhagavad Gita: Chapter 1

Reference: Course on The Bhagavad Gita
English Translation By Shri Purohit Swami

NOTE: The BG verses are followed by subject clearing in color.

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Chapter 1

धृतराष्ट्रउवाच
धर्मक्षेत्रेकुरुक्षेत्रेसमवेतायुयुत्सवः।
मामकाःपाण्डवाश्चैवकिमकुर्वतसञ्जय।।1.1।।

1.1 The King Dhritarashtra asked: “O Sanjaya! What happened on the sacred battlefield of Kurukshetra, when my people gathered against the Pandavas?”

BG Verse 1.1
This event of Mahabharata is being narrated to King Dhritarashtra by his advisor Sanjay in real time. The King asks his advisor to relate the events of the Mahabharata war as they are taking place. One can feel the anxiety in King Dhritarashtra’s words. He knew that his children were the usurpers in this conflict, and he was a party to their guilt.

NOTE: One sees a conflict but not all the way through because one is looking from a biased viewpoint. A person tends to ignore the other viewpoint because of his own guilt in the matter. He does not want to confront how his own actions may have contributed to the situation. By not confronting one’s own actions in the matter and ignoring the other viewpoints, a person operates on incomplete and faulty data. Therefore, he cannot arrive at the correct answer and the situation persists. As a result the person is driven to anxiety.

सञ्जयउवाच
दृष्ट्वातुपाण्डवानीकंव्यूढंदुर्योधनस्तदा।
आचार्यमुपसङ्गम्यराजावचनमब्रवीत्।।1.2।।

1.2 Sanjaya replied: “The Prince Duryodhana, when he saw the army of the Pandavas paraded, approached his preceptor Guru Drona and spoke as follows:

BG Verse 1.2
Prince Duryodhana was the usurper. The preceptor referred to here is Drona who taught both Kauravas and Pandavas since their childhood. Drona was not in favor of this war but being duty bound to the King he fought for the Kauravas.

पश्यैतांपाण्डुपुत्राणामाचार्यमहतींचमूम्।
व्यूढांद्रुपदपुत्रेणतवशिष्येणधीमता।।1.3।।

1.3 Revered Father! Behold this mighty host of the Pandavas, paraded by the son of King Drupada, thy wise disciple.

अत्रशूरामहेष्वासाभीमार्जुनसमायुधि।
युयुधानोविराटश्चद्रुपदश्चमहारथः।।1.4।।

1.4 In it are heroes and great bowmen; the equals in battle of Arjuna and Bheema, Yuyudhana, Virata and Drupada, great soldiers all;

धृष्टकेतुश्चेकितानःकाशिराजश्चवीर्यवान्।
पुरुजित्कुन्तिभोजश्चशैब्यश्चनरपुङ्गवः।।1.5।।

1.5 Dhrishtaketu, Chekitan, the valiant King of Benares, Purujit, Kuntibhoja, Shaibya – a master over many;

युधामन्युश्चविक्रान्तउत्तमौजाश्चवीर्यवान्।
सौभद्रोद्रौपदेयाश्चसर्वएवमहारथाः।।1.6।।

1.6 Yudhamanyu, Uttamouja, Soubhadra and the sons of Droupadi, famous men.

BG Verses 1.3-1.6
These verses describe the alliances of great warriors who are supporting the cause of Pandavas who are seeking justice in this war.

अस्माकंतुविशिष्टायेतान्निबोधद्विजोत्तम।
नायकाममसैन्यस्यसंज्ञार्थंतान्ब्रवीमिते।।1.7।।

1.7 Further, take note of all those captains who have ranged themselves on our side, O best of Spiritual Guides! The leaders of my army. I will name them for you.

भवान्भीष्मश्चकर्णश्चकृपश्चसमितिञ्जयः।
अश्वत्थामाविकर्णश्चसौमदत्तिस्तथैवच।।1.8।।

1.8 You come first; then Bheeshma, Karna, Kripa, great soldiers; Ashwaththama, Vikarna and the son of Somadhatta;

अन्येचबहवःशूरामदर्थेत्यक्तजीविताः।
नानाशस्त्रप्रहरणाःसर्वेयुद्धविशारदाः।।1.9।।

1.9 And many others, all ready to die for my sake; all armed, all skilled in war.

BG Verses 1.7-1.9
These verses describe the warriors in the Kaurava’s army who are supporting Duryodhana’s unjust claim to the throne.

अपर्याप्तंतदस्माकंबलंभीष्माभिरक्षितम्।
पर्याप्तंत्विदमेतेषांबलंभीमाभिरक्षितम्।।1.10।।

1.10 Yet our army seems the weaker, though commanded by Bheeshma; their army seems the stronger, though commanded by Bheema.

अयनेषुचसर्वेषुयथाभागमवस्थिताः।
भीष्ममेवाभिरक्षन्तुभवन्तःसर्वएवहि।।1.11।।

1.11 Therefore in the rank and file, let stand firm in their posts, according to battalions; and all you generals about Bheeshma.

BG Verses 1.10-1.11
Prince Duryodhana, after comparing the strength of the Pandavas’ army against his own army, appears anxious that his army may not be up to the task, and issues general instructions. 

NOTE: Out of anxiety one repeatedly tries to assess a situation and worries about the outcome. Such a person lacks confidence in his judgment. He knows instinctively that he lacks data. But, at the same time, he does not want to consider how his own actions may have contributed to the situation. Instead, he blames others for their “deceitful” actions.

तस्यसंजनयन्हर्षंकुरुवृद्धःपितामहः।
सिंहनादंविनद्योच्चैःशङ्खंदध्मौप्रतापवान्।।1.12।।

1.12 Then to enliven his spirits, the brave Grandfather Bheeshma, eldest of the Kuru-clan, blew his conch, till it sounded like a lion’s roar.

ततःशङ्खाश्चभेर्यश्चपणवानकगोमुखाः।
सहसैवाभ्यहन्यन्तसशब्दस्तुमुलोऽभवत्।।1.13।।

1.13 And immediately all the conches and drums, the trumpets and horns, blared forth in tumultuous uproar.

ततःश्वेतैर्हयैर्युक्तेमहतिस्यन्दनेस्थितौ।
माधवःपाण्डवश्चैवदिव्यौशङ्खौप्रदध्मतुः।।1.14।।

1.14 Then seated in their spacious war chariot, yoked with white horses, Lord Shri Krishna and Arjuna sounded their divine shells.

पाञ्चजन्यंहृषीकेशोदेवदत्तंधनंजयः।
पौण्ड्रंदध्मौमहाशङ्खंभीमकर्मावृकोदरः।।1.15।।

1.15 Lord Shri Krishna blew his Panchajanya and Arjuna his Devadatta, brave Bheema his renowned shell, Poundra.

अनन्तविजयंराजाकुन्तीपुत्रोयुधिष्ठिरः।
नकुलःसहदेवश्चसुघोषमणिपुष्पकौ।।1.16।।

1.16 The King Dharmaraja, the son of Kunti, blew the Anantavijaya, Nakalu and Sahadeo, the Sugosh and Manipushpaka, respectively.

काश्यश्चपरमेष्वासःशिखण्डीचमहारथः।
धृष्टद्युम्नोविराटश्चसात्यकिश्चापराजितः।।1.17।।

1.17 And the Maharaja of Benares, the great archer, Shikhandi, the great soldier, Dhrishtayumna, Virata and Satyaki, the invincible,

द्रुपदोद्रौपदेयाश्चसर्वशःपृथिवीपते।
सौभद्रश्चमहाबाहुःशङ्खान्दध्मुःपृथक्पृथक्।।1.18।।

1.18 And O King! Drupada, the sons of Droupadi and Soubhadra, the great soldier, blew their conches.

सघोषोधार्तराष्ट्राणांहृदयानिव्यदारयत्।
नभश्चपृथिवींचैवतुमुलोव्यनुनादयन्।।1.19।।

1.19 The tumult rent the hearts of the sons of Dhritarashtra, and violently shook heaven and earth with its echo.

BG Verses 1.12-1.19
It was Duryodahan’s general who first blew his characteristic conch to signal to his army to get ready to engage in the war. This brought a tremendous response of readiness from the opposing Pandava’s side that filled Kauravas with dread.

NOTE: Evildoers suppress others and appear formidable, but when a stand is made against them they are terribly afraid.

अथव्यवस्थितान्दृष्ट्वाधार्तराष्ट्रान्कपिध्वजः।
प्रवृत्तेशस्त्रसंपातेधनुरुद्यम्यपाण्डवः।।1.20।।

1.20 Then beholding the sons of Dhritarashtra, drawn up on the battle-field, ready to fight, Arjuna, whose flag bore the Hanuman,

अर्जुनउवाच
हृषीकेशंतदावाक्यमिदमाहमहीपते।
सेनयोरुभयोर्मध्येरथंस्थापयमेऽच्युत।।1.21।।

1.21 Raising his bow, spoke this to the Lord Shri Krishna: O Infallible! Lord of the earth! Please draw up my chariot betwixt the two armies,

यावदेतान्निरीक्षेऽहंयोद्धुकामानवस्थितान्।
कैर्मयासहयोद्धव्यमस्मिन्रणसमुद्यमे।।1.22।।

1.22 So that I may observe those who must fight on my side, those who must fight against me;

योत्स्यमानानवेक्षेऽहंयएतेऽत्रसमागताः।
धार्तराष्ट्रस्यदुर्बुद्धेर्युद्धेप्रियचिकीर्षवः।।1.23।।

1.23 And gaze over this array of soldiers, eager to please the sinful sons of Dhritarashtra.”

संजयउवाच
एवमुक्तोहृषीकेशोगुडाकेशेनभारत।
सेनयोरुभयोर्मध्येस्थापयित्वारथोत्तमम्।।1.24।।

1.24 Sanjaya said: “Having listened to the request of Arjuna, Lord Shri Krishna drew up His bright chariot exactly in the midst between the two armies,

भीष्मद्रोणप्रमुखतःसर्वेषांचमहीक्षिताम्।
उवाचपार्थपश्यैतान्समवेतान्कुरूनिति।।1.25।।

1.25 Whither Bheeshma and Drona had led all the rulers of the earth, and spoke thus: O Arjuna! Behold these members of the family of Kuru assembled.

BG Verses 1.20-1.25
At this point Arjuna asked Sri Krishna to draw his chariot between the two armies to see the combatant arrayed against each other in this first great conflict within the family of Kurus. Krishna did as he was asked by Arjuna. He wanted Arjuna to see the inevitability of what was going to happen.

NOTE: The term “Kuru” refers to the larger family that included both Kauravas and Pandavas. Lord Krishna was prompting Arjuna to view the situation in its entirety. A proper assessment of a situation requires that one must view it thoroughly from all possible angles including how one might have contributed to that situation oneself wittingly or unwittingly.

तत्रापश्यत्स्थितान्पार्थःपितृ़नथपितामहान्।
आचार्यान्मातुलान्भ्रातृ़न्पुत्रान्पौत्रान्सखींस्तथा।।1.26।।

1.26 There Arjuna noticed fathers, grandfathers, uncles, cousins, sons, grandsons, teachers, friends;

श्वशुरान्सुहृदश्चैवसेनयोरुभयोरपि।
तान्समीक्ष्यसकौन्तेयःसर्वान्बन्धूनवस्थितान्।।1.27।।

1.27 Fathers-in-law and benefactors, arrayed on both sides. Arjuna then gazed at all those kinsmen before him.

अर्जुनउवाच
कृपयापरयाऽऽविष्टोविषीदन्निदमब्रवीत्।
दृष्ट्वेमंस्वजनंकृष्णयुयुत्सुंसमुपस्थितम्।।1.28।।

1.28 And his heart melted with pity and sadly he spoke: O my Lord! When I see all these, my own people, thirsting for battle,

सीदन्तिममगात्राणिमुखंचपरिशुष्यति।
वेपथुश्चशरीरेमेरोमहर्षश्चजायते।।1.29।।

1.29 My limbs fail me and my throat is parched, my body trembles and my hair stands on end.

गाण्डीवंस्रंसतेहस्तात्त्वक्चैवपरिदह्यते।
नचशक्नोम्यवस्थातुंभ्रमतीवचमेमनः।।1.30।।

1.30 The bow Gandeeva slips from my hand, and my skin burns. I cannot keep quiet, for my mind is in tumult.

BG Verses 1.26-1.30
When Arjuna saw his own kinsmen, relatives, teachers, etc., lined up on both sides, thirsting for battle, he was thoroughly shocked and overwhelmed. What was happening was totally unreal to him.

NOTE: A severe problem arises when one encounters conflict within one’s own mind. Very often people are holding on to ideas that conflict with their goals.

निमित्तानिचपश्यामिविपरीतानिकेशव।
नचश्रेयोऽनुपश्यामिहत्वास्वजनमाहवे।।1.31।।

1.31 The omens are adverse; what good can come from the slaughter of my people on this battlefield?

नकाङ्क्षेविजयंकृष्णनचराज्यंसुखानिच।
किंनोराज्येनगोविन्दकिंभोगैर्जीवितेनवा।।1.32।।

1.32 Ah my Lord! I crave not for victory, nor for the kingdom, nor for any pleasure. What were a kingdom or happiness or life to me,

येषामर्थेकाङ्क्षितंनोराज्यंभोगाःसुखानिच।
तइमेऽवस्थितायुद्धेप्राणांस्त्यक्त्वाधनानिच।।1.33।।

1.33 When those for whose sake I desire these things stand here about to sacrifice their property and their lives:

आचार्याःपितरःपुत्रास्तथैवचपितामहाः।
मातुलाःश्चशुराःपौत्राःश्यालाःसम्बन्धिनस्तथा।।1.34।।

1.34 Teachers, fathers and grandfathers, sons and grandsons, uncles, father-in-law, brothers-in-law and other relatives.

एतान्नहन्तुमिच्छामिघ्नतोऽपिमधुसूदन।
अपित्रैलोक्यराज्यस्यहेतोःकिंनुमहीकृते।।1.35।।

1.35 I would not kill them, even for three worlds; why then for this poor earth? It matters not if I myself am killed.

निहत्यधार्तराष्ट्रान्नःकाप्रीतिःस्याज्जनार्दन।
पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः।।1.36।।

1.36 My Lord! What happiness can come from the death of these sons of Dhritarashtra? We shall sin if we kill these desperate men.

तस्मान्नार्हावयंहन्तुंधार्तराष्ट्रान्स्वबान्धवान्।
स्वजनंहिकथंहत्वासुखिनःस्याममाधव।।1.37।।

1.37 We are worthy of a nobler feat than to slaughter our relatives – the sons of Dhritarashtra; for, my Lord, how can we be happy if we kill our kinsmen?

BG Verses 1.31-1.37
Arjuna was aghast that he had to kill the members of his own clan. But he is looking from his own narrow viewpoint. He is not looking from the bigger picture that the Kuru Klan was already being destroyed under the despotic rule of Duryodhana, and he was there to prevent that.

यद्यप्येतेनपश्यन्तिलोभोपहतचेतसः।
कुलक्षयकृतंदोषंमित्रद्रोहेचपातकम्।।1.38।।

1.38 Although these men, blinded by greed, see no guilt in destroying their kin, or fighting against their friends,

कथंनज्ञेयमस्माभिःपापादस्मान्निवर्तितुम्।
कुलक्षयकृतंदोषंप्रपश्यद्भिर्जनार्दन।।1.39।।

1.39 Should not we, whose eyes are open, who consider it to be wrong to annihilate our house, turn away from so great a crime?

कुलक्षयेप्रणश्यन्तिकुलधर्माःसनातनाः।
धर्मेनष्टेकुलंकृत्स्नमधर्मोऽभिभवत्युत।।1.40।।

1.40 The destruction of our kindred means the destruction of the traditions of our ancient lineage, and when these are lost, irreligion will overrun our homes.

अधर्माभिभवात्कृष्णप्रदुष्यन्तिकुलस्त्रियः।
स्त्रीषुदुष्टासुवार्ष्णेयजायतेवर्णसङ्करः।।1.41।।

1.41 When irreligion spreads, the women of the house begin to stray; when they lose their purity, adulteration of the stock follows.

सङ्करोनरकायैवकुलघ्नानांकुलस्यच।
पतन्तिपितरोह्येषांलुप्तपिण्डोदकक्रियाः।।1.42।।

1.42 Promiscuity ruins both the family and those who defile it; while the souls of our ancestors droop, through lack of the funeral cakes and ablutions.

दोषैरेतैःकुलघ्नानांवर्णसङ्करकारकैः।
उत्साद्यन्तेजातिधर्माःकुलधर्माश्चशाश्वताः।।1.43।।

1.43 By the destruction of our lineage and the pollution of blood, ancient class traditions and family purity alike perish.

उत्सन्नकुलधर्माणांमनुष्याणांजनार्दन।
नरकेऽनियतंवासोभवतीत्यनुशुश्रुम।।1.44।।

1.44 The wise say, my Lord, that they are forever lost, whose ancient traditions are lost.

अहोबतमहत्पापंकर्तुंव्यवसितावयम्।
यद्राज्यसुखलोभेनहन्तुंस्वजनमुद्यताः।।1.45।।

1.45 Alas, it is strange that we should be willing to kill our own countrymen and commit a great sin, in order to enjoy the pleasures of a kingdom.

यदिमामप्रतीकारमशस्त्रंशस्त्रपाणयः।
धार्तराष्ट्रारणेहन्युस्तन्मेक्षेमतरंभवेत्।।1.46।।

1.46 If, on the contrary, the sons of Dhritarashtra, with weapons in their hand, should slay me, unarmed and unresisting, surely that would be better for my welfare!”

सञ्जयउवाच
एवमुक्त्वाऽर्जुनःसंख्येरथोपस्थउपाविशत्।
विसृज्यसशरंचापंशोकसंविग्नमानसः।।1.47।।

1.47 Sanjaya said: “Having spoken thus, in the midst of the armies, Arjuna sank on the seat of the chariot, casting away his bow and arrow; heartbroken with grief.”

BG Verses 1.38-1.47
The first thought that came into Arjuna’s mind was that this war was going to lead to the destruction of his clan. He felt that his actions would be responsible for such destruction and he wanted to have no part in it. Arjuna is impeccable in his logic when he describes the consequences from the destruction of the clan. In his opinion such destruction may follow the impending war. However, he fails to confront the fact that the destruction of clan is already occurring under the suppression wrought by the Kaurava brothers. And it is that suppression he is supposed to prevent.

NOTE: Unable to confront a situation the mind attempts to take a circuitous course of action. Specious justifications are given to avoid looking at the real situation at hand.

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Summary

Duryodhana mentioned the great warriors of the two armies but Dronacharya did not utter any word. So Duryodhana became sad. Then Bhisma blew his conch loudly to cheer Duryodhana. Hearing the sound of his conch, the conchs, drums and cow-horns etc., of the Kaurava-army and the Pandava-army blared forth. Afterwards (from the twentieth verse) the dialogue between Lord Krishna and Arjuna began.

Arjuna asked Lord Krishna to place his chariot between the two armies. The Lord, having placed the chariot between the two armies in front of Bhisma and Drona etc., asked Arjuna to behold those Kurus. Having seen his kinsmen Arjuna was filled with so much compassion and sadness that he put aside his bow and arrows, and sat on the seat of the chariot.

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August 16, 2012 – 6:51 AM Categories: Religion | Comments (1)

The Bhagavad Gita: Introduction

Reference: Course on The Bhagavad Gita

The background of Bhagavad Gita is the great Hindu epic Mahabharata. The descendants of the maha (great) Bharata are the clans of Kauravas and Pandavas. Yudhisthira, the oldest of five Pandava brothers, gambles away his wealth, his army, and his kingdom in a game which his Kaurava cousin, Duryodhana, plays with a loaded dice. By agreement Pandavas are to receive their kingdom back after enduring a twelve-year banishment from their native soil. The twelve years pass; the Pandavas call upon the Kauravas to restore their land; they receive no answer, and declare war. Allies are brought in on either side, until almost all Northern India is engaged.

The Bhagavad Gita is written in the form of a dialogue between the incarnate god Krishna and a human hero, Prince Arjuna, on the holy field of Kurushetra, before the great Mahabharata battle. Facing each other are the forces of royal cousins, Pandavas and Kauravas. Just before the battle is to begin, Arjuna expresses his unwillingness to engage in a war against friends and relatives. He is bewildered and torn apart between the duty to fight against suppression and at the prospects of killing his cousins, uncles, relatives, and teachers. To help resolve the confusion as to what is right and what is wrong, what is one’s duty and what is sinful, Lord Krishna summarizes the Hindu philosophy to Arjuna.

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DRAMATIS PERSONAE

Arjuna: Third of the Pandava brothers and the greatest archer of his time. On his participation depended, to a great degree, the outcome of the Mahabharata war.

Dhritarashtra: Father of the hundred Kaurava brothers. He was the next in succession to the Bharata kingdom but could not inherit it because he was born blind. He was partial to the injustices committed by his son, Duryodhana, against the children of his younger brother, Pandu.

Drona: Though a Brahmin, he was one of the greatest teacher of his time in the science of war. He instructed all the sons of Pandu and Dhritarashtra in the science of war.

Duryodhana: Eldest of the brood of Kaurava hundred. He was malicious, treacherous, cruel, scheming, and ever willing to stoop to any crookedness to gain his mean ends. He finally cheated Yudhisthira in a game of dice, thus banishing the Pandava brothers to a twelve-year exile, and usurping their kingdom.

Kaurava: The hundred sons of Dhritarashtra, the eldest of whom was Duryodhana.

Krishna: A royal personage of Vrishni Yadava clan and a close friend of Arjuna. He was a practical philosopher who lived his life to the full. Revered for his exploits against oppression and for his wisdom, he is considered a god incarnate by all Hindus.

Pandava: The five sons of Pandu, the eldest of whom was Yudhisthira. Others were Bhima, Arjuna, Nakula, and Sahdeva. All the Pandava brothers were throughout noted for the nobility of their character.

Pandu: Father of the five Pandava brothers. He was the younger brother of Dhritarashtra, but because Dhritarashtra was born blind, he inherited the Bharata kingdom. Later, having killed a Brahmin accidentally, he retired to the forests to atone for his sin, leaving the children in the care of his blind brother.

Sanjaya: Counselor to King Dhritarashtra.

Yudhishthira: Eldest of the five Pandava brothers. He grew to be an embodiment of Dharma, wedded to truth and was always straightforward and noble. For all his goodness, he had one great weakness: playing dice. Once he entered the game, his chivalrous nature prompted him to be reckless in his stakes.

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GLOSSARY

Brahmin: A member of the highest order (caste) in the Hindu society, whose Dharma is to preserve and impart knowledge.

Dharma: Dharma means, literally, “the Law of Being.”  It refers to the natural purpose of something. For example, the “Dharma” of the sun is to shine and give warmth.

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August 15, 2012 – 5:15 PM Categories: Religion | Comments (3)

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Mindfulness in Consciousness (old)

See: Exercises: Buddha on Mind (Set 1)

Reference: The 12 Aspects of Mindfulness

After one has established mindfulness in feelings, one may start working on establishing mindfulness in consciousness. Here one takes up key “filters” that one could be looking through in order to become conscious. These may be attitudes that one has somehow imbibed. One examines them and contemplates upon them mindfully.

Note: The Buddhist concept of consciousness is defined here: Consciousness

Here are some excerpts from Satipatthana Sutta: The Foundations of Mindfulness.

“And how, monks, does a monk live contemplating consciousness in consciousness?
“Herein, monks, a monk knows the consciousness with lust, as with lust; the consciousness without lust, as without lust; the consciousness with hate, as with hate; the consciousness without hate, as without hate; the consciousness with ignorance, as with ignorance; the consciousness without ignorance, as without ignorance; the shrunken state of consciousness, as the shrunken state;  the distracted state of consciousness, as the distracted state;  the developed state of consciousness as the developed state; the undeveloped state of consciousness as the undeveloped state; the state of consciousness with some other mental state superior to it, as the state with something mentally higher; the state of consciousness with no other mental state superior to it, as the state with nothing mentally higher; the concentrated state of consciousness, as the concentrated state; the unconcentrated state of consciousness, as the unconcentrated state; the freed state of consciousness, as the freed state; and the unfreed state of consciousness as the unfreed state.
“Thus he lives contemplating consciousness in consciousness internally, or he lives contemplating consciousness in consciousness externally, or he lives contemplating consciousness in consciousness internally and externally. He lives contemplating origination factors in consciousness, or he lives contemplating dissolution-factors in consciousness, or he lives contemplating origination-and-dissolution factors in consciousness. Or his mindfulness is established with the thought, “Consciousness exists,” to the extent necessary just for knowledge and mindfulness, and he lives detached, and clings to nothing in the world. Thus, monks, a monk lives contemplating consciousness in consciousness.”

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EXERCISE

PURPOSE:   To practice mindfulness with regard to consciousness.

Note: Make sure you understand the Buddhist concept of consciousness. Please see: Consciousness.

  1. At all times be aware of your consciousness.

    In the words of Buddha:
    • Know the consciousness with lust, as with lust;
    • Know the consciousness without lust, as without lust;
    • Know the consciousness with hate, as with hate;
    • Know the consciousness without hate, as without hate;
    • Know the consciousness with ignorance, as with ignorance;
    • Know the consciousness without ignorance, as without ignorance;
    • Know the shrunken state of consciousness, as the shrunken state;
    • Know the distracted state of consciousness, as the distracted state;
    • Know the developed state of consciousness as the developed state;
    • Know the undeveloped state of consciousness as the undeveloped state;
    • Know the state of consciousness with some other mental state superior to it, as the state with something mentally higher;
    • Know the state of consciousness with no other mental state superior to it, as the state with nothing mentally higher;
    • Know the concentrated state of consciousness, as the concentrated state;
    • Know the unconcentrated state of consciousness, as the unconcentrated state;
    • Know the freed state of consciousness, as the freed state;
    • Know the unfreed state of consciousness as the unfreed state;

  2. Look at the consciousness that is uppermost in your mind. Look at what is right there associated with it. Do not go digging for information by trying to remember.

  3. Become thoroughly immersed in the consciousness until you become aware of dominant filter underlying that consciousness. 

  4. Look at how your condition and attitude toward life is being determined by the filter.

  5. If any thoughts or considerations appear during this process notice them mindfully, and accept them for what they are.

  6. If a picture appears during this process then look at it for what it is. You may make a copy just like it and place it next to it. You may even make more copies until you feel you have enough. Then simply dispose of all these copies in any manner you wish. If some part of a picture is still remaining then repeat this step.

  7. Continue experiencing the consciousness without resistance as long as it is there. Be mindful of the thoughts, considerations, pictures, ideas, etc., that flow along with the consciousness. The filter underlying that consciousness will finally reduce as you practice mindfulness.

  8. Continue with the next consciousness that is now uppermost in the mind from step 2 forward. If there is no specific consciousness to take up, then simply go back to step 1.

  9. Continue contemplating consciousness internally and/or as observed externally.

  10. Be mindful of the origination factors in consciousness, and/or the dissolution factors in consciousness.

  11. Be mindful that consciousness exists to the extent necessary just for knowledge and mindfulness.

  12. Live detached, and cling to nothing in the world.

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Further references: KHTK Mindfulness

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August 15, 2012 – 5:49 AM Categories: Self-Improvement | Comments (13)

Qur’an: The Cow (21-22)

Reference: Religion
Reference: Qur’an: The Cow

QUR’AN:  THE COW

IN THE NAME OF GOD, THE COMPASSIONATE, THE MERCIFUL
(21 – 22)

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O People!

Serve your Lord,

Who created you

and those before you,

so that you may be conscientious;

who has made the earth a couch for you,

and the heaven a roof,

and who sends water down from the skies,

and who brings forth from it

fruits for your sustenance.

So do not suppose anything to be like God,

When you know.

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COMMENTARY: This verse can be interpreted in two different ways — one constructive and the other, destructive. A social personality will interpret this verse in a way that it improves conditions in the society. But the antisocial personality will interpret this verse in a way that it suppresses the society. Both interpretations will be discussed here.

The social personality will interpret this verse from the viewpoint that is explained under Qur’an: The Opening. Thus, “Serve your Lord” would mean that one must allow the eternal Laws to express themselves fully through one’s being. This means that the self or ego must be put into servitude.

Self, ego, or identity is essentially the weighted average of all physical and mental forces and energies associated with beingness.  This impression of self is continually changing. Self is impermanent. These forces and energies are sustained by the eternal laws that also underlie the existence of the earth and the sky, the phenomenon of rain, growth of food, and man’s means of survival. One must, therefore, put ‘self’ aside and simply understand and follow the eternal Laws unconditionally. One is conscientious and ethical as a result.

Unfortunately, the antisocial personality would interpret this verse quite differently. He would misinterpret “God” as a “superior being” to whom everyone should bow down to in servitude. He would put the eternal Laws in the background and use people’s trust in God for his own purposes. This can be quite destructive as one is told to blindly follow the interpretation of the eternal Laws as provided by the anti-social personality.

NOTE: The actions of anti-social personality always undermine an individual’s ability to think for oneself. In fact, in any environment where one is watched and not allowed to think for oneself, there is always an anti-social personality at work to ensure its own survival at the cost of other’s.

Such suppression was accomplished in the past by monopolizing knowledge and keeping people ignorant. Fortunately, in today’s Information Age, it is becoming increasingly possible to access knowledge and compare it with other knowledge. We have started to see some fundamental changes for the better.

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August 14, 2012 – 2:02 PM Categories: Islam | Comments (2)

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Qur’an: The Cow

Reference: Religion
Reference: Qur’an: The Opening

[NOTE: I am not blogging about Islam. I am blogging about knowledge in the tradition of JNANA YOGA (the yoga of knowledge). My interest is to interpret Qur’an from the viewpoint of knowledge that is useful to mankind. I shall be interpreting this knowledge as consistent with my view of God as unknowable. If there is any historical, religious or cultural inconsistency in this material, I shall point it out as such. ~ Vinaire]

QUR’AN:  THE COW

IN THE NAME OF GOD, THE COMPASSIONATE, THE MERCIFUL
(2 – 20)

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This book, without doubt

has guidance in it for the conscientious;  

those who believe in the unseen,

and steadily practice prayer,

and give of what We have provided them,

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COMMENTARY:  This book (Qur’an) consists of the guidance that would bring prosperity to individuals, families, and societies and even to the mankind. Those who are conscientious and think of the survival of everybody and not just their own self, would, no doubt, instinctively follow this guidance.

These laws and principles are quite abstract and they are not very obvious at first glance. However, those who are conscientious would apply them anyway for the good of all. With diligent study and steady practice, they would in time come to appreciate what is in this book.

Giving is always holier than receiving. Those who are conscientious would share their prosperity and help others improve their condition.

NOTE: God is unknowable. There is no person out there providing us with material prosperity, and handing down this guidance. Actually, these are intuitions arrived at by keen observation. 

Prayer is not a mere supplication for relief. Prayer is practicing the principles of Qur’an correctly. Prayer consists of giving rather than receiving.

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and those who believe

what has been sent down to you

and what was sent down before you,

and are certain of the Hereafter.

They follow guidance from their Lord,

and they are the happy ones.

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COMMENTARY:  Those who are conscientious can see the consistency of the truths (laws and principles) revealed in Qur’an with those revealed earlier in the Torah and the Gospel. They know that it is the consequences of their own actions that determine the future. Such people humbly follow the guidance given in Qur’an, and thus achieve success and happiness in their lives.

NOTE: The use of the word “Lord” is poetic. It is not to be taken literally. God is unknowable. Man controls his own destiny. He is his own lord.

Qur’an is describing the characteristics of a SOCIAL PERSONALITY. The social personality naturally operates on the basis of the greatest good for all. The social personality wants to survive and wants others to survive, whereas the ANTISOCIAL PERSONALITY (as described in the subsequent verses) really and covertly wants others to succumb.

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As for the ungrateful who refuse,

it is the same to them

whether you warn them or not;

they do not believe.

God has sealed their hearts

and their hearings,

and covered their eyes;

for them there is a great torment.

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COMMENTARY:  There are some who are ungrateful even when they are helped. Such people do not care for this guidance even when it is explained to them how indispensable it is for survival. Such people really have no feelings in their heart for others. They do not want to hear about doing anything good to others. They do not want to see any good being done to others. For such people there is a great torment.

NOTE: Qur’an is describing here the characteristics of an ANTISOCIAL PERSONALITY. The antisocial personality really and covertly wants others to succumb.

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And among humankind

are those who say

they believe in God and the Last Day

but they do not believe.

They try to deceive God

and those who believe,

but they do not deceive anyone

except themselves,

although they do not know it.

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COMMENTARY:  Unfortunately, such people do exist among humankind. They say that they believe in the welfare of all, and that, like anybody, they too are responsible for their actions, but they don’t really mean it. Such people think that they would survive better if others don’t do so well. So they only pretend to help without really helping. But they don’t deceive anyone except themselves, and they do not even know it.

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There is a sickness in their hearts,

and God has made them sicker;

and theirs is a painful torment,

because they were in fact lying.

And when they are told not to make trouble on earth,

they say they are only doing good.

Is it not that they are in fact

the troublemakers,

without even knowing it?

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COMMENTARY:  Such people are actually sick to their core. They lie and they are tormented by the thought of being found out. Thus, they become sicker. Such people only make trouble even when they say that they have only the best of intentions.  Their actions always lead to trouble but they can’t see it.

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And when it is said to them,

“Believe as the people believe,”

they say, “Shall we believe

as imbeciles believe?”

No, it is they,

they who are the imbeciles,

though they do not know.

And when they encounter

those who believe,

they say, “We believe.”

But when they are alone

with their obsessions,

they say,

“We are in fact with you;

we were only joking.”

 

COMMENTARY:  Such people look down upon those who want people to do better. They consider any helpful attitude to be foolishness.  But it is they who are fools without knowing it. Such people do not express their contempt openly.  Outwardly, they pretend to agree with the idea of everyone working for the common good, but when they are with their own kind they mock the idea of working for anybody’s welfare.

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God will make a joke of them,

amplifying their outrages

as they wander astray.

They are the ones

who have bartered

guidance for error:

thus their trade does not profit

and they are not guided.

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COMMENTARY:  The irony is that such people do not do well but actually suffer greatly in their ignorance. They shun any guidance and go their own stubborn way. Thus, being trapped in their own lies, they are not guided by good sense.

NOTE:  This is a sad commentary on the duplicity of human nature.  It is not easy to make such people see the error of their ways.  Such people have put themselves beyond the pale by despising those who can help them.  It is indeed a daunting and frustrating task to handle the blindness of such people.

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What they are like is one who lit a fire,

and when it illumined everything around,

God took their light

and left them in darkness,

unseeing.

Deaf, dumb, and blind,

they will not get back.

Or like a rain cloud from the sky,

in it darkness, thunder,

and lightning.

They put their fingers in their ears

against the peal

in fear of death:

yet God surrounds the ungrateful.

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COMMENTARY:  It is as if everyone around them can see but they can’t see even when a situation is as plain as daylight. They have become deaf, dumb and blind due to their own considerations. There is little chance of them recovering from their condition. Enlightenment comes from courageously facing the stark realities of life however frightening and dangerous they might appear to be.  However, such people are so terrified that they keep on running away.  Yet they have the potential within them to face the truth if they want to.

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The lightning nearly

takes away their vision.

Every time it sheds light for them,

they walk in it;

and when it grows dark upon them,

they stand still.

And if God willed,

God could remove

their hearing and seeing:

for God has power over all things.

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COMMENTARY: When such people are forced to face the truth they do so but with little sense of responsibility. And as soon as they are left to themselves, they become deaf, dumb and blind to truth again. But it is just that they have chosen to be so. There is nobody else to blame. But if they want they can recover from this condition.

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August 13, 2012 – 7:52 PM Categories: Islam | Comments (14)

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