View source for Bhagavad Gita Ch18 part 21 on 26 February 2022

== Full Transcript(Not Corrected) ==
OM JANANIM SHARADAM DEVIM RAMAKRISHNAM JAGAD GURUM
HADHA PADME TAYO SRIDHVA PRANAM AMI MUHUR MUHUR
OM VASUDEVASUDAM DEVAM KAMSAJANURAMARDHANAM
DEVAKI PARAMANANDAM KRISHNAM VANDE JAGAD GURUM
SARUBO PANCHADOKGAO DOGDA GOPALANAM DANAH
PARTHO VACHHA SUDHIR BHOKTA DOGDAM GEETAM RITAM MAHAT
MOOKAM KAROTI VACHALAM PANGUM LANGAYATE GIRIM
YATKRIPATAMAHAM VANDE PARAMANANDAMADHAVAM
We have been studying the 18th and the last chapter of the Bhagavad Gita.
We have come to one of the most important and interesting chapters
in the whole spiritual literature of the world.
First of all, from where this creation has come?
Second, what is the nature of the material
out of which this whole creation has come out?
And why do we see so many differences?
Why are we going through ups and downs,
good and evil, happiness and unhappiness?
All our goal, every single living creature
is striving to become free from non-existence,
from ignorance and from suffering.
Is there any way out?
And the explanation we are getting,
the variation is because of the basic material
out of which this whole creation has come,
which is called Maya, Ishwara's Maya,
DAIVIHESHA GUNAMAYI MAMA MAYA.
It is also called Prakruti and this Maya or Prakruti
consists of three strands, three Gunas,
Sattva, Rajas and Tamas.
And an infinite variety of differences can be found
depending upon at what percentage these three are mixed up.
And that is the reason why we see so many differences.
But the real purpose of the whole thing
is not for the sake of what we call just a play,
just a manifestation of the three Gunas.
It is to show us the way we have come from God,
then we are also going back to God.
That is the main purpose, main reason
for which the entire thing is designed.
So this is what we need to understand
when we are thinking about this particular chapter.
In our last class, we have dealt with a 40th verse which
says, having said about the seven topics,
all subdivided into, according to the three qualities,
Sattva, Rajas and Tamas into infinite variations,
Lord Krishna has said, there is not a single created thing,
whether it is living or non-living,
which is free from all these three Gunas.
And that is the most important thing.
We think that only the living creatures
are consisting of the three Gunas.
No, even the non-living things also consisting.
There are three types of paintings,
three types of foods, and every food
is a non-living food only.
Three types of rocks, three types of earth,
three types of atmosphere.
You can add any number there.
So why?
Because this gives us a clue that not only we
will have to find out, especially
the living creatures only have the opportunity,
the intelligence, to look back, to analyze, to objectify,
and find out, where am I?
That means, whenever a person turns himself into an object
and asks this question, it really means that,
who am I really means, that what Gunas are dominant in me.
How do I find out what type of characteristics I have?
And that's not too difficult.
Even a little bit trained psychologist
can also point out what type of dominant qualities
are ruling our life.
The point is, first we have to be diagnosed.
Usually, it is the Guru, according to Hindu scriptures,
who does it.
Once this division is done, then the way forward,
how to progress?
By slowly transforming Tamas into Rajas, Rajas into Sattva.
And final goal is to know that we are potentially divine.
The goal is to manifest our divinity.
It is for this reason, the Lord is so beautifully
and in such marvelous details, outlining
all the characteristics, et cetera.
Now, we are also seeing that the very purpose of these Gunas,
they are not fixed.
Because if once we understand they are fixed,
and what is fixed can never be changed.
But we have to understand they can be changed.
How do we change?
By changing our Gunas, dominant characteristics, qualities.
And how do we change them?
Through the Karmas.
So you see, the mind influences the body.
Body influences the mind.
Gunas is belonging to the mind.
And the outcome, epiphenomena, all Karmas,
Dharma, Dharma, good, evil, right or wrong,
they spring from this mental disposition.
So it is easier to start with the gross rather than
with the subtle.
So our Karmas observe.
And by changing the Karmas, we can also
change our disposition.
And according to our disposition,
our Karmas will change.
I will repeat it.
According to change of Karmas, our dispositions,
means our Gunas, means our Tama Guna, Prajna Guna,
Sattva Guna, they change, hopefully for the better.
And by changing the Gunas, they change our Karmas,
especially our attitudes upon whatever we do.
And according to the theory of Hindus,
that when according to the activities,
actions that we do, actions produce two results.
One is the actual result, which we have to experience
sooner or later, this birth or future births.
But the activities also produce certain habits
more appropriately called Samskaras.
And if we go on repeating willingly, unwillingly,
certain type of activities, these activities
correspondingly produce good Samskaras or evil Samskaras.
So Parasparambhavayantaha, Gunas change the actions,
actions change the Gunas.
Therefore, attitudes will change.
That is the way to move forward.
So the Lord is telling that everything in this world
is ruled, controlled, influenced by the Gunas.
But only human beings deliberately setting the goals
can determine what a person wants to become
and accordingly change his qualities
by taking the advice of the scripture, of the teacher,
aided by Dhriti, willpower, resolution and enthusiasm.
That was what the essence of the 40th Shloka.
Now in the 41st, the Lord is telling,
I have divided or all human beings are divided
into four categories depending upon these Gunas.
First, let me outline where there is Sattva first,
Rajas second and the third is Tamas.
They are called Brahmanas, are the highest people,
almost spiritual people.
Where there is Rajas comes first.
Sattva guides that Rajas and Tamas aids these two qualities.
They are called warrior class or popularly known as Kshatriyas.
Where there is Rajas comes first.
Tamas dominates there.
And Sattva, Rajas, Sattva takes the third place.
They are called Vaishyas.
And the lowest class is called Shudras.
And it is not Shudras by birth.
As most many centuries Hindus have oppressed these people,
but by the qualities.
Who are they?
They do not have much intelligence,
but they have strength.
They have energy and they are willing
or they should be willing to do how they are directed
by their masters.
So every society naturally divides people into these four
categories.
In my last class, I have mentioned Plato
divided people into philosophers, warriors and workers.
And a little more addition has come in Hinduism.
And that is Brahmana, Kshatriya, Vaishya and Shudra.
So in every country, when we open our eyes and study history,
people are divided by the guna, means disposition, intelligence,
power, energy, willpower, et cetera.
But it is only in Hinduism and the offshoots of Hinduism
are what is called Buddhism, Jainism and what is called Sikhism.
We all believe in past births.
We all believe in future births.
And here the birth takes place, the opportunity in which species
we are born, which class of people we are born,
which opportunities we get, what type of body we get.
Therefore, what type of activities are open to us,
all these are determined by karma.
This is the speciality of Hinduism or the religions
which believe in past karma.
So in my present birth, if I am born with this kind of body,
male or female, Brahmana or Shudra or rich or poor,
literate or illiterate, powerful or powerless,
it is dependent completely without the least bit of any scope
for debate or doubt according to our past karmas.
But caution here, it is not fixed.
That means by changing our karmas, we don't have opportunity,
we don't have any scope for changing our body,
our parents, our home, our religion, etc.
Now, but through our present activities intelligently
and in moderation, directed according to our capacity,
intelligence, strength, etc.,
we can bring about a change in our activities
and that will change the gunas.
So gunas and karmas are interchangeable.
That's what the psychologists call psychosomatic effects.
Not only that, somo-psychic effects also.
Body influences the mind, mind also influences the body.
And therefore in the 41st verse, the Lord is telling,
प्राम्मणः क्षत्रिये विषाम् शुद्रा नान्च परंतप कर्मानि प्रवीभक्तानि स्वभाव प्रभवैहि गुणैहि
So the duties of Brahmins, Kshatriyas, Vaishyas and Shudras
have been assigned according to the gunas born of nature.
And these gunas are born of svabhava.
Now this word svabhava means one's nature.
What does one's nature?
It means both.
One's nature, which is dominant, sattva, prajas or tamas.
It is also the influence of the past birth's karma phala.
This is what is karma phala, karma siddhanta, the law of cause and effect.
So Shankaracharya says, Ishwar asmaya, that is one meaning of svabhava.
But that can be also both a combination of the gunas as well as the activities we have done.
So if sattva is dominant, there is a natural duty for that person.
So also prajas, so also tamas.
But all these are not fixed things.
If a person, for example, is dominated by tamas,
there is a method to grow into a higher guna, mature person.
The highest such mature person is called a sattvika person.
This is a very interesting equation.
Sattvika person is a mature person.
A mature person is a sattvika person.
A mature person is a very intelligent person who can objectify himself,
who can take in any situation and can remain unruffled
and does what a person is expected to do without getting emotionally
or in other ways or through pleasure or pain,
swayed or dominated or hijacked, what we call.
So svabhava means that which is born of gunas, sattva, rajas, tamas.
Also the result of what we did in the past.
For many people, they follow fatalism.
Fatalism means fate has decreed.
Yes, there is some truth.
Our body, our family, our parents, our opportunities,
in a way, they are circumscribed.
We cannot go beyond them.
But they can be changed by changing the karmas.
That is very important.
That is the purpose for which the Lord is telling.
These are the particular qualities of a brahmana.
And if somebody wants to become a brahmana,
then he should deliberately, with special ideals as the goals of life,
he can set and then pursue them assiduously and without getting discouraged.
But through stages, from tamas to rajas to sattva,
he will succeed and as he changes the gunas,
his karmas will change.
And as karmas change, gunas become strengthened.
And that is how the gunas strengthen the karmas
and the karmas strengthen the gunas.
That is how this is called evolution.
This is called progress.
This is called true spiritual progress.
And the more we progress, because the question comes,
why should we progress?
What is the harm if we are what we are?
Because there is a teleological urge.
That means our true nature and that will not allow us to keep quiet,
to rest where we are until we manifest totally,
just as an apple seed must grow into a full-fledged apple tree.
You can multiply any number of examples.
A small cough must become into a full-fledged bull or cow,
a dog or a mosquito or anything, any tree, any insect.
It has temporarily that particular goal and only by behaving, it can change.
But until human birth takes place, the change takes place naturally,
automatically, which Darwin has named as evolution, biological evolution.
It is most natural.
There is no need for, because animals deliberately, they cannot change much.
But then we have, the scientists have also found out,
yes, they can also change a little bit.
And that is, I will just narrate.
In Japan, it seems there are some islands and there used to be some monkeys living near the sea.
And on the shore of the sea, there will be some trees growing.
Some of the trees give some kind of sour fruit.
And for generations together, centuries together, the monkeys were accustomed.
They don't like the sourness, but they are helpless.
One day, a fruit which a young monkey was trying to pluck and eat,
slipped from its hands, fell into the ocean and the monkey did not want to leave it.
So it jumped down, waded into the waters, retrieved it and started eating it standing there.
Now the salt water, it changed the texture, the taste of the sour fruit.
It tasted much more pleasant, much more acceptable.
And the monkey must be a very intelligent monkey and they are very intelligent.
And again with each bite, it will dip that fruit into the waters and then it started doing it.
From that time onwards, it will deliberately pluck the fruits,
go into the waters and it will stand there and dipping itself,
like as we put pepper and salt by our side and then go on eating.
Now, the older monkeys, which means they are completely fixated in the old habits.
They look down disdainfully.
But you know, young monkeys, they are always revolutionary.
They will not listen to anybody.
The more the effort to restrain them, the more wild they become.
So this monkey went on and there were naturally, it must have been a leader
and there were some fans and they looked askance at it.
They also tried to imitate because the nature of a monkey is to imitate.
So they deliberately plucked the fruits and went and started imitating.
And to their delight, they found out that the fruit is tasting
and the facial expression must have roused the interest of other monkeys.
Slowly, slowly, it took time that the number of the percentage of its party,
that is salt, dipping, eating party, its number has grown.
And here is something very interesting.
How far it is right or true, we don't know.
As soon as the monkeys have grown to 100 number,
then every monkey in the whole neighbouring islands,
where there was no communication,
started doing it as if it is the most natural thing in this world.
Anyway, this was the incident narrated many, many years back,
which I have read about.
Maybe there is a magical number in 100, 100 percent, whatever it is.
What I am trying to tell that by changing our karmas,
we change our nature, but the most important thing is
we grow in health, both physical and mental, that is called sat.
We grow in wisdom, vijnana, and that is called chit.
And our happiness increases, our unhappiness decreases.
After all, whether a person says, I believe in religion or God,
that is the goal of everybody.
And that is why such a detailed description of categorizing everybody,
every human being, depending upon their innate quality and the activity,
guna influences karmas, activities, actions, and actions in their turn,
definitely influence the gunas.
And this is the greatest discovery of Hinduism.
By changing the karmas, we can change the gunas.
This unique philosophy, I think, is not available anywhere else.
Then we also have discussed 42nd verse.
What are the special characteristics which distinguish a person who is called a brahmana?
Shamo dhamaha tapah saucham, kshanti arjavam evacha,
jnanam vijnanam astikyam, brahma karma svabhavajam.
Most marvellous verse, 42nd verse of the 18th chapter.
Control of the mind, control of the sense organs,
austerity, cleanliness, forbearance, and uprightness,
as also knowledge, and realization, and faith.
These are the special duties of a brahmana, born of his own nature.
That means, due to past births, good karma,
if a person has been, that means what?
A person must have been doing very good karmas.
And those karmas strengthen the sattva guna.
And naturally, a time has come, that person is advanced,
much advanced in spiritual life,
and in the next birth, a grand opportunity is given
for him to be born in a very natural environment,
which is a similarly equipped persons,
both parents, family members, etc., and society, etc.,
so that at least there will not be so much of conflict,
so much of obstructions, because brahmins naturally they have.
The point we have to note down here is,
these brahmanas, they are not by birth,
by guna and by karma.
That is what we have seen earlier also,
guna, guna karma, vibhagasah, chaturvanyam, mayasrishtam.
That I have divided people into four categories,
not depending upon birth, but by what we call the gunas,
whether sattva guna is dominant, prajna guna is dominant,
tamo guna is dominant,
and also appropriate their corresponding characters,
what is called karmas.
Now, as I mentioned, let us keep that in mind,
these gunas can be changed and karmas also will change,
but karmas are gross, gunas are subtle,
and therefore easier for us to work on the grosser level,
at the grosser level,
and that is, let us pay attention.
So, we have to pay attention on two matters
with regard to the karmas,
not only types of karmas, avoiding evil and doing what is right,
avoiding what is evil,
but with what attitude that we have to do
and that which aids our future evolution,
which is in Hinduism crystal clearly outlined,
purushartha, human goals.
What is it? Moksha.
Moksha means to know who one is
and that is when a person becomes completely free.
This is called mukti.
This is called liberation.
It is not a choice.
It is an inevitable thing.
Sooner or later we are going to evolve,
desire and work out,
do spiritual practice and reach that one.
So here, nine characteristics,
if we can cultivate, then we are going to become brahmanas.
It may take time.
It may take some births, but it is very helpful.
Now, one important point we have to keep in mind is
that we always start with a few qualities
and then, as I mentioned many times,
every good quality comes in a gang, in a group.
Similarly, every evil quality also comes in a group.
So if we deliberately, consciously,
with complete awareness,
try to cultivate even a few of these qualities,
immediately all its friends,
because they are inseparable,
or they are, what I say,
different expressions, manifestations
of one's appava guna only.
So all these are bound to come together.
This is what Sri Ramakrishna funnily used to say,
there are certain water plants which are creepers.
You pull this creeper from any corner,
the whole blessed thing has to move.
Similarly, if we try to cultivate one good quality,
all other good qualities will come.
Same thing applies to the opposite also.
If we try to cultivate a bad quality
and no quality descends from heaven,
unless we have deliberately, consciously,
have practiced these evil qualities,
by birth nobody is good, nobody is evil.
This is called complete freedom of will to change.
Only point we have to remember,
it cannot be done overnight.
It will take time,
so we should not give up hope,
we should not give up trying to change ourselves,
even if it takes millions of lives.
After all, the whole nature is working.
Millions and millions of births we have to take,
through from the one uni-celled creature, amoeba,
to the highest developed human being,
ready to attain.
This would be his last birth.
That was what being pointed out by Bhagavan Krishna,
in one of the chapters,
Bhagonam janmanam ante,
Gnanavan mam prapadyate.
Man of knowledge attains me after so many births.
And what is the special knowledge there?
Gnanavan, a person who has that special knowledge,
Vasudevaha sarvamiti.
God is everything.
There is nothing excepting God.
God is everything.
Everything is God.
I am God.
That is the knowledge.
That is what our destiny,
inevitable destiny,
if we can do it consciously,
and with awareness,
and with objectivity,
and without giving up,
we are going to progress.
So, to become a Brahmana,
that is the highest goal.
I mentioned earlier,
all are born,
the lowest class of human beings by birth.
Janmana jayate shudraha.
By acquiring certain good samskaras,
habits,
by becoming slowly refined.
Samskara means that which refines us,
makes us better people.
Then such a person is called twice born,
second time born.
This is the meaning of baptism.
This is the meaning of the Muslims who perform
what is called certain ceremonies there.
Not doing something physical,
but it is trying to symbolise a higher spiritual evolutionary birth.
Then, slowly, slowly,
this person will develop.
That also will take a long time.
So, that is why these nine qualities are there.
This is when a person becomes a Brahmana,
having these qualities,
only a person with these qualities is a Brahmana.
So, everybody is born a shudra,
but by developing,
by refining,
and that is called samskara.
Hindus have got nearly more than 42 samskaras,
sacraments.
Every event in life,
every stage in life,
is a sacrament.
And if it is understood properly,
and if we follow the required rules and regulations,
then we progress accordingly,
then vedadhyayanath viprobhavati.
Then he will develop tremendous faith in the scriptures.
He will study the scriptures with the guidance of guru and wise people,
and tries to understand properly,
and then he will practice it.
And that is, through that,
he will become a vipra.
A vipra is one who has tremendous faith in the Vedas,
and who is trying to do his level best.
We say we have faith in God.
Many millions of people say,
billions of people say,
I am a man of faith.
Another word for religion is faith.
What they mean is, I give lip deep service to my religion.
But a person who professes faith,
but no change takes place in the person's character,
desires, outlook, etc.
He is completely, you have to say,
he is not a man of faith.
And that's why Swami Vivekananda gives a beautiful definition.
In the past,
he who said I believe in God,
is considered as a believer.
But I say that he who believes in himself,
that means,
I can do whatever I like with me.
Such a person should be called a real believer,
a true believer.
That is being said here.
And finally,
if a person acquires refinements,
and studies the scriptures,
develops tremendous faith,
changes his character and his activities,
in course of time,
he will progress.
And ultimately,
he knows,
Aham Brahmasmi.
Such a person,
Brahma jnanati iti brahmanaha.
A brahmana or a person is entitled to be called a brahmana
only when he knows,
I am Brahman,
Aham Brahmasmi.
With this introduction,
let us go a little bit deeper into this,
for the second nine characteristics.
So sattva guna automatically produces these characteristics.
But we are not having sattva guna in such an extent.
So by deliberately cultivating these qualities,
sattva grows.
And as I mentioned,
both ways work.
Change the activities,
the guna becomes better.
And change the guna,
the activities become better.
Each will aid the other,
pushes itself forward.
Ultimately,
we become a brahmana.
And when a person becomes a brahmana,
that is practically his last birth.
So here one thing,
very nice thing we have to understand.
So no particular karma is involved in this description.
Only a guna.
Because in the vision of Krishna,
or in the vision of the Bhagavad Gita,
everyone,
not only they should become a brahmana by quality,
that means they must become sattvika people.
But rajoguna also will be helpful.
Tamoguna is also a positive quality.
For example,
when we want to sleep,
when we want to relax,
tamoguna is wonderful.
When we want to perform something with alertness,
with concentration,
rajoguna is very useful.
So the intent of this scripture is not to define karmas,
but to help a person grow.
So the vision of this scripture is that
ultimately everybody should become a brahmana in disposition
by performing or discharging his or her own karma
with a certain attitude.
So discharging one's duty
with a certain spiritual attitude
changes the guna.
Guna changes the karma.
Guna changes the attitude.
That is how helping each other
will a person will be growing.
That is what he is going to,
Bhagavan Krishna is going to tell
that how each person grows towards spirituality
by performing whatever is immediately given to him.
There is no way he can jump the queue.
So every karma wherever we are
is good enough for us to help us
provided we have right understanding
and right attitude
and do the things as we are supposed to do it.
This is called growing in spiritual life
and this spirituality is a birthright for everybody.
So we don't need to change our position
or profession.
In order to emphasize this point
Mahabharata is a marvellous commentary
on the Bhagavad Gita.
There is the story of the virtuous butcher
which Swami Vivekananda beautifully illustrates
in one of his chapters on Karma Yoga.
So this brahmanatva is available right where a person.
Is it available for a Shudra?
Sure, available for Kshatriya, Vaishya
and of course everybody.
There is no Hindu, non-Hindu
and East and West or anybody
but a person must deliberately choose it
and try to change himself.
Here the development is nothing physical.
It is all internal
and that change of internally our attitude,
our awareness and I am doing it to grow for myself
and by the grace of God in this attitude
whatever we do that will be called as a Karma Yoga.
And so here what are the natural characteristics
of a Brahmana?
9. First thing is Shama.
What is the Shama?
He has complete mastery over his mind
that means over his thinking
that means over his emotion.
He is completely what is called emotional intelligence,
emotional maturity
and if he detects that there is some thought,
some emotion which is not appropriate
and which is going to be harmful to me
and he has that capacity to immediately control it,
change it like we fine tune
or a musician fine tunes musical instruments etc.
And second quality is Dhamaha.
It is not enough to control the thoughts or attitudes.
It is also appropriately in accordance
exactly according to the Guna we want to develop.
We will have to control our external life
that is why so many rules regulations.
Every religion gives us so many guidelines
and that control over our activities,
our sense organs,
our actions and reactions with the world
is called Dhamaha or external control restraint
with regard to all the emotions,
all the impulses that need to be checked
and that need to be manifested or expressed
and for that a tremendous amount of alertness is needed
like you are driving on a road which is full of drunkards
and Gundas driving their cars recklessly
to be admired by their girlfriends or boyfriends
or whatever it is
and that requires tremendous amount of austerity
means no good thing is acquired
without hardship and a person is ready to put up with any hardship
that is called austerity about which we discussed earlier also.
Then Shoucham that is external both external
and internal cleanliness not only for a short time
but for all time to come
and so that in external cleanliness is far easier
but internal cleanliness means all the negative emotions,
negative thoughts, attachments,
hatreds and criticizing other people
all those things have to be completely purified.
Emotions also there are what is called immature emotions
we have to try to control them
and this internal and external cleanliness is called Shoucham.
Then Kshanti that is Kshanti means complete forbearance
for forgiveness this is what is compressed
forgive and forget
because there are people either deliberately
or because of ignorance they offend other people
we also do it all the time
but we have to understand this is my fate
and I must have done something wrong
and that is why I am going through this.
I remember an incident Nagamashaya
one of the greatest householder disciples of Sri Ramakrishna
was once lying down on his bed
peacefully thinking about God
because he never uses his mind
accepting to think about God
and whatever is aiding to think about God
suddenly a wild cat from somewhere jumped up on him
practically one of his eyes jumped down and then ran away
what would be our reaction
what was Nagamashaya's reaction
so immediately he said
I must have done some wrong karma
that is why God for him Sri Ramakrishna is the God
he says Ramakrishna is punishing me
and I have to find out what thing I have done wrong
and I will have to correct myself
this is called Kshantihi
not only forbearance
the ability to look back and say
I am responsible
I would like to
there is nothing to forgive
others are only fulfilling my own karma phala
so God has brought it upon myself
and with that attitude trying to forbear everything
that is called Kshantihi
then Arjavam
Arjavam means straightforwardness
what a person thinks
what a person utters
and what a person does
should be completely one
as I mentioned a baby
what he thinks and what he says
and what he does
there is no deviation
that's why children are lovable
because they're innocent
they are pure
they're straightforward
and that is the qualities
we have to develop
that's why Sairam Krishna used to tell
I use it to mix very much with children
and observe their nature
and try to become like children
not childish
but innocent nature
the next is Gnanam
Gnanam is to know
what is the goal of life
what is the scriptures commandments
what is right
what is wrong
what is Dharma
what is Adharma
and follow it
as making the commandments of the scripture
the 10 commandments as we say in the Bible
as supreme values in life
and not to deviate from them
that determination is called true knowledge
but the Lord Krishna says Vijnanam
Vijnanam is what
mere intellectual knowledge is not enough
it should be assimilated knowledge
that means
transform
convert
our intellectual knowledge
into real life
that is the only way to move forward
this is what Sairam Krishna says
that
some have heard about milk
some have seen milk
but only the person
who has drunk the milk
alone can be said
to know about the milk
this converting
one's knowledge
not allowing it to rot
and then to create all sorts of
unconscious problems for us
and that is the problem
with most of the
root cause of all mental problems
that is very rotten thing to do
and that is what is meant by
Vijnana
Visvesha Jnana
transforming
converting
the
what is called faith into fact
then
Asthyakyam
that is
complete faith
what is Asthyakyam
I don't know God exists
I don't know heavens exist
I don't know hell exists
I don't know what is Dharma
I don't know what is Adharma
but
scripture is telling
and the Guru is interpreting
and I understand my Guru's words
I look at his life
and he's leading that kind of life
I have complete faith
because
I look at my Guru
or
another wise person
I say that these people
physically speaking
externally speaking
have very little compared to people
who have much much more
but
these people
they this
even though they do not have much
they are so happy
so pure
so loving
so unselfish
so self-sacrificing
above all
without having
they are swimming
in the ocean of
joy
Ananda
that is what
we all want
a person has everything
but if he is not happy
it is as if he has nothing
a person has very little
but
as if
he is
swimming in the ocean of
nectar immortality
he has everything
he possesses God
this is called Astikyam
and then
the person
who
slowly tries to develop
these nine qualities
and
he will develop
by the grace of God
because God comes in the
form of self-effort
and
what is called faith
a faith increases
the resolution increases
the activities will transform
ultimately a person becomes a Brahmana
ultimately he will know
that I am Brahman
and he becomes free
the next quality
belonging to what is called warriors
so
Brahmanas are necessary
they are called philosophers by Plato
and warriors are necessary
because
Brahmanas cannot protect
purely spiritual people
they can be inspiring
but
unfortunately
they cannot protect
you see
so many monks
when the China
invaded Tibet
they went on
chanting
Manipudni Hum
not understanding
that
warriors are required
later on they understood
but I think it is too late
so
this there are some people
who are
naturally born leaders
they have certain qualities
but let us not forget
they must have cultivated them
over a number of lives
and they are born
in a particular life
with that
qualities
with those qualities
in that particular
favorable environment
so that they can progress further
and become Brahmanas
so seven characteristics
are outlined in the
43rd verse
Shouryam Tejo Dhruti Dakshyam
Yudhyecha Api Apalayanam
Dhanam Ishwara Bhavascha
Shatram Karma Swabhavajam
heroism
high spirit
firmness
resourcefulness
dauntlessness in battle
generosity
and sovereignty
these are the
most natural qualities
of a Kshatriya
born
because of his own dominant nature
but who is a Kshatriya
he
in whom
Prajoguna is dominant
but
immediately
aided
seconded
by Satvaguna
and
last of course
Tamoguna will be there
is the point we have to remember
three Gunas go together
nobody can
say I don't want Tamoguna
I don't want Prajoguna
you can't cut them
it is like dimmer light
so you go on increasing
light will increase
you go on sliding it down
the light the darkness increases
it is like that
so what are the
seven characteristics
first
Shaurya
valor
what is valor
that
he is not afraid
even if the whole world
turns against him
but this is not stubbornness
this is very intelligent
consciously taken decision
I am the king
I am the soldier
I am the ruler
it is my duty to protect my children
who are my people
so even if I have to die
I am prepared to die
that
who he who doesn't take
a back step
of course
if
circumstances dictate
not to run away
not to show the back side
but
to
to
use the intelligence
much more effectively
then he can take
he can go back etc
that is part of the thing
but
the very natural characteristic is
valor
and by seeing such a person
by coming into contact
we know
that this person
is having
Shri Ram Krishna remarks
there are
there is a person
even if hundred persons
come running
he will face them
and they will run away
and there is a person
even if one person pursues
or
there is a person
even if he pursues hundred people
they all run away
so the
huge difference it makes
this is called
Shauryam
heroism
valor
then next is Tejaha
Shankara
takes this beautiful definition
supreme self-confidence
a leader
never doubts about himself
this is the
supreme self-confidence
he must have been developing it
Tejaha means
a natural light
as if
it cannot be suppressed
it is coming out
from a Brahmana
spiritual splendor comes out
from a Kshatriya
the supreme self-confidence
you don't worry
I am here to protect you
and anybody who goes nearby
he also becomes fearless
it is said of Swami Vivekananda
anybody who comes near Swami Vivekananda
even if he is the most
covered
person
even if he is
so much of
fearful
in his presence
as if fear has taken wings
and so long as he remains
he will also become
he can very easily defy
even death itself
this is called
a natural
fearless splendor
self-confidence
that comes according to
Shankaracharya
Dhrithi
in sustained enthusiasm
we have seen
what is called Sattvika Dhrithi
even if a million obstacles come
even if the person knows
that I am not going to succeed
he says
let it be
but I will not give up
what I know to be the truth
to sustain with enthusiasm
what one
has determined to complete
that is called
Dhrithi
not only that
such a person is not a lazy person
he is a person
who doesn't postpone
but does
what is absolutely necessary
at the right time
and
at the right place
towards everybody
then Daksha
supreme skillfulness
what does it mean
it's a beautiful
meaningful word
Daksha means skillfulness
what is skillful
the readiness to change completely
reshuffle
his ideas
marshal
all his resources
and face
every situation
as it arrives
and to
not to
stubbornly sticking to one plan
but
to be able to change
and rethink
and re-plan
reprogram
and continue
that special skill
is called Daksha
and a Kshatriya warrior
is especially
born with that
and incidentally you know
when
in the past
to
what is called warriors
or
well-known
people in the society
if one is insulted or challenged
they call the other challenge the other for a duel
and whoever dies
is prepared to die
but he is not prepared to
take down the
insult and swallow it
so
this is
that special quality
Yudhecha Api Apalayana
naturally
this duty
every Kshatriya
even if there is a war
even if it is 100% certain
that he is going to be caught
he is going to be killed
and he will not be done
we see in the present situation some people
a small country
being invaded by a huge country
and the president
so he knows
if I am caught
I am likely
to be executed
in many countries that are happening
but he says
I will not show my back
and that special quality
belongs to the Kshatriya
then Dhanam
Dhanam means
here is a Kshatriya
he is the master of the wealth
he is the ruler
and he has to know how to distribute
all the collected taxes
for the welfare of the society
for the welfare of the indigent people
whoever needs
wherever they need
whenever they need
at the right time
at the right place
to give
in the appropriate manner
such a quality
is called Dhanam
or charity
or philanthropy
comes very naturally
and they don't sting
and they don't think 100 times
even other people do
1000 times
1 million times they think
the Ram Krishna
has something to say about them
there are some people
who delude themselves
that they are spiritual people
one such householder was there
and he says
I have handed over the keys to my wife
and I am living a completely detached life
and one day a beggar comes
this man goes
my good man
so such a sweet way he talks
what can I do
sir
I am starving
please give me one rupee
I can eat a square meal
and then this man goes
decides
I will give only 8 annas
and then he goes
and then pleads
practically falls at the feet of his wife
says look here
this man has come
I decided to give 8 annas
what do you say
what do you say
he doesn't dare to open his mouth
in front of
and he cannot even look into her eyes
directly
so what does he do
she
immediately
she has become a menacing
demoness
and says what
you think money is
raining down from the skies
that you can spend as much as you want
here is 2 annas
if you want to give
if it takes let him take
otherwise bring back this money
and this man takes meekly
comes and says my good man
I tried my best
unfortunately I cannot do anything
you will have to excuse me
and because I am a spiritual person
I am living a detached life
see Ramakrishna
simply abhors this kind of
personalities
and I am afraid
that people get
devotees get offended
most of the devotees
they are like that only
even if they are capable
they think thousand times
such is the selfishness
what is called
Ghanibhuta Swartha Paratva
condensed selfishness
if at all they give
their
their
what is called
charity is
peanuts
so this Dhanam
comes very naturally
and the last quality
Ishwarabhava
a Kshatriya is one
is a natural leader
that is called Ishwarabhava
Ishwara means
a ruling
capacity
which Shankara says
is making his ruling power
evident the moment you go there
he is a born leader
everybody
bows down
even if they don't like
he has got
that kind of qualities
so
Swami Vivekananda used to say
leaders are never made
they're always born
that means
they acquire these qualities
for a number of
lives
so any ideal
Kshatriya
or warrior
if he
consciously cultivates these qualities
he can become
a good Kshatriya
that means
he has transcended from
Tamoguna
and Tamoguna means opposite of all these qualities
then he will come
to this quality
by slowly developing
our number of
lives
so
these are if anybody
is found with these qualities
he is called a Kshatriya
and he is far
ahead in spiritual life
than
many people
and according to the Guna
his
karmas are also given
which we will talk in our
next class
Om Vasudeva Sudham Devam
Kamsa Chanura Marthanam
Devaki Paramanandam
Krishnam Vande Jagadguru
May
Jai Ramakrishna
Holy Mother and Swami Vivekananda
bless us all
with Bhakti
Jai Ramakrishna