View source for Bhagavad Gita Ch16 part 08 on 11 September 2021

== Full Transcript(Not Corrected) ==
Om Jananem Sharadam Devim Ramakrishnam Jagadgurum
Pada Padme Tayo Shritva Pranamami Mohur Mohur
Om Vasudevasutam Devam Kamsa Chanuram Ardhanam
Devaki Paramanandam Krishnam Vande Jagadgurum
Sarvopanishadogavo Dogda Gopalanandana
Partho Vatsah Sudhir Bhokta Dugdam Geetam Ritam Mahat
Mookam Karuthi Vachalam Pangum Langhayate Girim
Yath Kripatamaham Vande Paramananda Madhavam
We are studying the 16th chapter of the Bhagavad Gita called
Daivasara Sampad Vibhagayogonama Shodasho Adhyayaha
wherein the divine and the diabolical types of people have been elaborately discussed.
In our last class, we were talking about all the characteristics that comprise of a divine personality.
Of such qualities, 26 qualities are mentioned in 3 verses.
We have just completed the 13th such characteristic which is called Tyagaha or renunciation.
So Tyagaha means renunciation of what?
Renounce Anatma, everything that is non-godly and know that Aham Brahmasmi.
I am the God, no less than that.
We move on to the 14th characteristic called Shanti.
All these characteristics, all these 26 are very very important
but some are more important than others.
So here we are in the 14th called Shanti.
Shanti means what?
A peace that passes all understanding.
There are varieties of peace that is there.
Peace is a mental condition but heavily dependent upon our old impressions,
samskaras, outside circumstances, our physical health, climate,
desires, fulfillment of desires or non-fulfillment of desires,
friends, family members, interactions and many things.
But predominantly it is what we call a mental condition.
To succinctly put the essence of this peace, Shanti,
we can put it this way that when a person's desires are removed not by fulfilling
but by controlling them and obtaining God himself,
then that mind has the knowledge that excepting God nothing exists.
That state of mind is called Shanti.
Jesus Christ observes it stating,
A peace that passeth all understanding.
This is the statement we get in the Bible.
There is a beautiful story and very often it is associated with a marvellous song
that was composed by Girish Chandra Ghosh in his specially written drama called Uddha.
The Bengali song of course goes like this,
Judai te chai, kothai judai, kotha ho te ashi, kotha bhishe jai.
The meaning is extraordinarily beautiful that I am in search of peace.
I am peaceless.
Where is that peace?
Where from have I come?
Where am I going to go?
Who has brought me here?
Why someone has brought me here?
I am in deep darkness.
I do not know anything.
This probably equates to the Saint John of the Cross, the dark night of the soul.
It's not a negative state of mind but it is a state of mind which has left everything worldly
that is belonging to the sense organs and not yet reached God but stuck in between.
That is called darkness means depriving voluntarily of all sensory knowledge.
This is what we call Aparavidya, worldly knowledge, lower knowledge
and then the soul is about to break into that world of light
and before that everything appears to be dark means the whole world as it were appears to be dark.
What it means is just as in dense darkness we cannot see,
we cannot have any knowledge including we can't see our own body
but in a spiritual sense we have voluntarily become blind to the entire world
which is Shri Krishna again in the second chapter towards the end.
यानिशासर्वभुतानाम् तस्याम् जाग्रतिसम्यमि इस्याम् जाग्रतिभुतानि सानिशापश्यतो मुनेह
So beautifully describes that is the darkness of the soul means
the soul is completely bereft of any worldly smell, touch and is about to become united
and that separation is unbearable
and that unbearable separation called विरहा in Vaishna literature
that is called the dark night of the soul
that is called peace that passeth all understanding.
Holy Mother says everybody wants peace
but my child I tell you if you want I tell you one thing
if you want peace of mind she is not talking about a peace of mind that one gets
when you are hungry you get your stomach full of food
for the moment you are in peace you are thirsty you are tired
you require something everything depends upon fulfillment of that desire
but once the desire is removed for a second for a moment
the mind is not obsessed by other desires
no desire is there for that one moment because of the fulfillment
that is the state that is called the peace that passeth all understanding
it is like for one moment the curtain is drawn over the entire world
the soul is left alone to be with itself
and that is the type of peace the knowledge of God
that is being referred by Holy Mother if you want peace of mind
but it also applies to worldly peace of mind
a lot of peace of mind can come if we follow even in a worldly wise way
the advice of the teachings of Holy Mother
so what did she say she condensed the way to the peace into four statements
do not find fault with others rather try to see your own faults
no one is a stranger my child the whole world is your own
learn to make the whole world your own
peace is one of the most important spiritual quality
it is impossible to make progress not only in spiritual life
not to speak of spiritual life in any field of life
without attaining some degree of peace
peace, concentration and happiness and memory are closely linked
without peace one can never attain happiness
so that is what Bhagavan Krishna is telling
where is happiness for a peaceless man asks the Lord in the Gita
we have studied it in the second chapter
by divine grace comes the peace in which all sorrows end
and the intellect of such a person of tranquil mind
soon becomes firmly established in God
but an undisciplined person who has not controlled the mind and senses
can neither have a resolute intellect nor steady contemplation on God
for one who never unites the mind with God there is no peace
and how can anybody has happiness who lacks peace of mind
so what is human life consciously or unconsciously
everyone longs for peace and happiness
to be healthy, to be happy and to be peaceful
the natural state of all beings
once somebody went to Ramana Maharshi and asked him
Bhagavan, what is peace?
and immediately there came the instantaneous intuitive reply
peace is another name for God
call it Samadhi, call it Mauna
call it by any name you like
Dhyana, Mauna, spiritual practice
worship of God
all that can be synonymous with this word peace
peace means the knowledge that I am completely full
I am infinite, I do not require anything
so there are, this consciously, unconsciously we all want
no, I want happiness, I want pleasures, I want to eat food
no, you don't want to eat food
you want to get that state of mind
which you can get only by eating, fulfilling, removing
by fulfilling your desire
thereby removing that desire permanently
at least for the moment
permanently means completely for the moment
and that state of mind that is what we all long
but there are levels of Shanti
at the lower level, if an organism is ensured of survival and security
it lives a contented and peaceful life
and this is true of the majority of all human beings
but separated from animal, lower, non-human life
man has higher needs
and you know what are they called?
they are called values
and these values cannot be satisfied with biological needs only
man seeks higher values like
Satyam, Shivam, Sundaram
truth, goodness and beauty
and he won't have peace or rest until these values are realized
so what is peace again?
peace is not the negative state of the mind
mere calmness
it is a state where the mind is not hesitated with desires
it is full of contentment and happiness
it is a state where man feels fulfilled
because he has found meaning in life
it's only when man realizes God
that he finds true meaning in life
peace is that state of mind
in which the potential divinity within us
becomes manifest
of course, very few experience real and abiding peace
the peace that posses all understanding
it can be attained by everyone
because everyone is potentially peaceful
but it is a pearl of great price
and few are prepared to pay the price
there is a tradition in India of chanting thrice the word peace
you know, at the end of every prayer
every ritual, every worship
every good thing that we do
we say peace, peace, peace
at the end of Durga Puja
Shanti Jal
the waters of peace are sprinkled all around
that's something very extraordinary as far as we are concerned
so this peace can be attained because
in fact it cannot be avoided
because it is our true nature
potential divinity means our true nature
and every other nature that we think
I am born, I am going to grow up
I am going to become old
I am going to suffer from diseases
I am going to die
all these things are not our nature
that's why they are called anatma
non-atma
so we understand
troubles can come
sufferings can come
from three sources
not four sources
not two sources
but exactly three forces
what is it?
physical, mental and spiritual
called adhyatmika, adhibhautika and adhidaivika
I won't dwell longer upon these two
because I have discussed about these things sufficiently
in my various
not only in this Bhagavad Gita class
in various classes
so physically
it means our body
and our present circumstances
they can bring us trouble
indeed they do bring us trouble
we are living in 21st century
just imagine
how nations are behaving
how fanaticism
and these terror groups
springing up like
mushrooms at the
drops of rain
everywhere they are springing up
not only they are behaving like demons
which will be described in this very chapter
so whenever you
remember this 16th chapter
you compare these people
that not only the terror groups
but even more than that
the non-terror groups
that is
one is manifested terror
another is
non-manifested demons
manifested demons
and non-manifested demons
in spite of
so much of psychological
scientific knowledge
we are unable to focus our mind
that is why
the Upanishad categorically states
avarutta chakshuho
amrutattva miccham
amrutta means immortality
immortality means peace really
so a person
seeking peace
he sought it everywhere outside externally
he never got it
the more he sought
the more was his failure
then at last he understood
there is no peace outside
so he closed his eyes
that means
he turned towards his real nature
he started seeking his real nature
and manifested it
and at last he said
that
aham purnaha
aham manoh abhavam
so
physical body can give us
our mind is the greatest troublemaker
terror
if you only study history
even the greatest monarchs
princes
princesses
how much they suffered
at their beck and call
infinite power
infinite wealth
infinite number of objects to fulfill them
and yet they behaved like dogs
they suffered terribly
misery only seems to be
their only eternal companion
anyway
is it good or bad?
according to holy mother
that is the best gift of God
we will come to that
so
that which we create through our body
is
adhyatmika
physical
that which comes from droughts
wars
terrorists etc.
that is called adhibhautika
from external causes
but
the most important is
spirit
that which comes from
spiritual causes
adhyatmika
adhidaivika
that is the
interpretation is there
so
of these three
we have no control
over the family
over the society
over our body
over our external world
but
the only choice
which upon which we have control
is to deal with
ourselves
that is what Bhagavan Krishna
specifically
refers to
in this particular
verse chapter
happily
there are shining examples of men and women
who
in spite of adverse circumstances
almost insurmountable obstacles
rose above them
and enjoyed abundant peace and happiness
there may be few
but
the world never lacks them
that's why
the lives of saints
the lives of mystics
that is the greatest thing
anybody can have it
so what is the secret?
the secret
how we can obtain peace
the secret is
self-control
and spiritual life
they are synonymous
now we will discuss some ways
of attaining peace in the physical
mental and spiritual areas
physical
the body is said to be the first instrument of peace
hence it is to be kept
healthy and strong
through proper diet
and exercise
same thing can be said of
the mind also
it is called mental peace
the mind is said to be the cause of both bondage and liberation
mana eva
manushyanaam karanam
vandhamokshayoh
it is true
very true
that we experience
both happiness and unhappiness
according to the state of our mind
when our minds
are agitated with uncontrolled thoughts
we feel restless
and desires are the root cause of
this restlessness
therefore
we have to try
to gradually bring this turbulent mind under our control
by controlling
desires
though difficult
the mind can definitely be brought under control
through dispassion
discrimination
and daily practice of prayer
meditation
scriptural study
and above all
keeping holy company
this question was asked by Arjuna
to Bhagawan
it is very difficult to control the mind
it is like the wind
how difficult it is to catch the wind
so difficult it is to catch this monkey mind
but Bhagawan says
abhyasena tu kaunteya
vairagyena cha grihyate
abhyasa
constant
vigilant
practice
but that is not the only one
it must be accompanied by
vairagya
that is important
so here
it is one thing we have to understand
it is impossible
to attain perfect peace
without
self-knowledge
without realizing
our true nature
each soul
is potentially divine
and spiritual practice
is the way of manifesting
this potential divinity
within
here
Shri Ramakrishna says
that the goal of life is to attain
God
he says
you will get peace of mind
only when you have seen God
you will enjoy bliss
and again gain strength
only when you have talked to him
man attains
liberation
therefore by piercing the wheel of maya
and rediscovering
his total identity with Brahman
knowing himself to be one
with the universal spirit
he realizes
ineffable peace
the nearer
you come to God
the more
you feel
peace
peace
peace
peace
supreme peace
the nearer you come to the Ganges
the more you feel its coolness
you will feel
completely soothed
when you plunge into the
river
Shri Ramakrishna
is
nothing but echoes
the words of the Upanishads
just as Swami Vivekananda did
so Swamiji says
the nature of the soul
is bliss and peace unchanging
just as he said
each soul is potentially divine
here he is telling
it is the very nature of the
every soul
to be full of bliss and peace
and peace unchanging
we have not to get it
we have it
let us wash away the dross
from our eyes
and see it
in the midst of the manifold
he who sees that one
in the midst of this infinite death
he who sees that one life
in the midst of the manifold
he who sees
that which never changes
in his own soul
unto whom belongs eternal peace
unto none else
unto none else
so
now the question comes
how now to realize God
to see the one
amidst the manifold
to have the self-knowledge
is not an easy task
it is very difficult task
superhuman effort is required
even then
it may take a long time
to reach our goal
so what then is the way
Swami Vivekananda says
surrender wholeheartedly
to the divine mother
to God
the eternal
unquestioning
self-surrender to mother alone
can give us peace
love her
for herself
without fear
or favor
beautiful
very meaningful words
Swami Vivekananda
had composed
a most marvelous poem
let Shyama dance there
and that there he says
that if you want
true peace of mind
let Shyama dance
and erase
all the desires in your heart
make it into the greatest graveyard
and then only you will be able to see
the divine mother
love her for herself
without fear or favor
love her because
you are her child
see her in all
good and bad alike
then alone will come
sameness
and bliss eternal
that is mother herself
when we realize her
in that way
until then
misery will pursue us
only resting
in mother
are we safe
sincere self-effort
makes us realize
that complete surrender to the divine
is the only way
with this understanding
comes peace
and happiness
so that is the only way
and all these ideas
have been put so beautifully by holy mother
which we discussed amply
but let us remember as a summation
how to cultivate
how to obtain
peace of mind
first
stop finding fault with others
and
second
try to find
your own faults
third
there is nobody else other than you
whomsoever whatsoever you see
is none other than
your own self
in a way of speaking
finding fault with others means
you are finding fault with
your own self
everyone
everything is
except only you
in that particular
form
in that particular name
and learn my child
to make the whole world your own
now this
teaching of holy mother
is
expanded
is compressed
in the next
characteristic
fifteenth
which is called
Apayushanam
Apayushanam
Pashubhava
is called
Apayushanam
animalness
living like beasts
and what is the beastly nature
really speaking
a beast
is not a
inferior animal
that is its nature
a donkey is a donkey
a horse is a horse
a tiger is a tiger
now or say it is a cruel tiger
now or say
it is a donkey's brain
they are designed by God
perfect
in their own
creation
and their function is completely fulfilled
just being what they are
but when a man behaves like a donkey
he is called a donkey
Gadha
when a man behaves cruelly
he is called
a cruel
but now or say
a donkey is a bad animal
a tiger is a
cruel animal
now or say that
because they don't know what is cruelty
they have no idea what is cruelty
if they kill
they kill because of the
survival instinct
just they want to live
they want to be happy
they don't say like human beings
I hate you
and that's why I will kill you
I will create misery for you
no animal ever does that
even if it gets angry and tears you to pieces
it is not doing out of beastliness
it is doing out of fear
out of self-protection etc.
in that sense
these animals
are far superior to
many human beings
who behave
worse worse
and we should never compare them
to animals etc.
so
to behave like a
idiot
ignorant person
to be what is called
a complete foolish person
a deluded person
that is called apaishunam
so pishunathvam
pishunam
is the bhava apaishunam
not to have pishunathvam
not to behave like an animal
that is called apaishunam
and Sri Ramakrishna is telling
what is the most important
manifestation of the apaishunam
first of all
to look upon others
with indifference
secondly to look down upon them
thirdly
however good they are
not to see their good
fourthly
to find all their faults
to the extreme ninth degree
what they call
and fifthly never forgiving them
all these belong
to this particular 15th characteristic
and a spiritual person
is one
who
doesn't have a trace
of this
what is called fault finding quality
mainly
fault finding
because first
as they say in English language
give a dog a bad name
and then beat it
so this is what first find fault
and then
you try to create
kill him
punish him
or torture him
do everything
whether they find fault in
is in the name of religion
in the name of scripture
in the name of God
in the name of so many things
that is all
completely unacceptable
inhuman behavior
so Sri Ramakrishna
let us see what he says
don't find fault with anyone
not even with an insect
as you pray to God for devotion
so also pray
that you may not find fault
with anyone
holy mother used to say
I used to pray
looking at the moon
Oh God
even there is a spot in the moon
that's why it is called Chandrakala
but
let me not be even a trace
a shade
of such a
fault
within my mind
let me be
a pure person
that is why Swami Abed Anandaji
composed that beautiful hymn
Pavitram Jeevanam
Pavitrata Saroopiniyai
her life is pure
her deeds are pure
her whole
character is pure
she is
an embodiment of purity
there is not the slightest stain
in holy mother
that is a very important
verse
we have to remember
so Sri Ramakrishna is advising
it doesn't simply come
by wishing
let me become pure
pray to God
Oh Lord
I have so many
impurities within me
please purify me
so one of the
deadly sins
Sri Krishna advises us to avoid
is Paishunam
in this 16th chapter
this word
Sanskrit word
Pashupishunatham
is meaning
slandering
fault finding
spreading scandals about others
backbiting
culminating
betraying
being harsh
cruel
low
vile
wicked
malicious
etc.
even in the world context
such a type of behavior
can be very unprofitable
unwise
and even can endanger life
in a spiritual context
it means
what means
means to have this
worst quality called
beastliness
what is it?
talking shop
gossiping etc.
and is harmful
in the extreme degree
I remember
Aldous Huxley
has written a beautiful book
taking
all the sayings from
every religious scripture
and then
he says
he quotes
there was a
what is called a convent
and the mother superior
or
the master of the novices
mistress of the novices
she advised
people
to read the life of
great saint
and
one of the saints there
came to know about it and said
my goodness
to teach this kind of highest truths
to these novices
it is horrible
what does she mean?
she meant
that even these novices
they have to
develop
much greater degree purity
before they
are even
allowed to read such beautiful books
which talks about perfection
no
and then
this is what he quotes
in a beautiful article
Aldous Huxley has written
in one of our magazines called Vedanta
and then
he writes there
that there is
our greatest enemy
is
not
many spiritual obstacles
but what is called
this
dissipation through
empty talks
gossip
etc. etc.
so most of
our devotees behavior
is only
we don't talk
we may not talk bad
but
we talk only
rubbish
how are you?
where is your uncle?
what is this?
what is that?
so that is what
that is very unwise
so in a spiritual context
what in English language we call
talking shop
what is it?
talking about the world
gossiping etc.
it is harmful
to a very sincere aspirant
in the extreme degree
unfortunately
we live in an age of sensationalism
there is a saying
no news is good news
no news may be good news
but hardly anyone wants to hear
or bear
good news
can you bear good news?
you think
oh we are all
tired of hearing this bad news everywhere
we want to hear
good news
no
we want to hear
sensational news
supposing
everyday the news
here is
nice
orphanages are built
here hospitals are built
here schools have been started
free education is being given
free food is being given
everybody is getting a house
everybody is getting electricity
everybody
every village has roads
all good good
next day
most of us will stop
but
let there be one sensational news
there is a murder
ah
this is
this is called news
so
nobody wants no
what is called no news or good news
not only that
we can't bear
good news
you take a good movie
see
how many people are going to attend that good movie
it will be a flop
from the very beginning
you take a bad movie
the
badder it is
sorry about that language
the badder it is
the more box office hit it becomes
the more evil
the more terror striking
the more
fear
scare
it creates within you
nightmarish movies
and that is what
hits the box office
and earns
billions of dollars
for the
makers
so
if the media
TV
radio
newspapers
were to broadcast only good news
I wonder
how many of us would get to see, read or listen to them
so
the simplest experiment you make
suppose a friend comes to see you
talk only about spiritual life
first of all see
how often that person is likely to visit you in the future next time
secondly
I am telling you
make a little fun
suppose you invite that person
and you serve pure Sattvika food
how many times that person is going to come
and
participate in your dinner or supper party
he will
if at all he comes
he will come only when there is
not even a smell
of
some snacks
give him
snacks
pure dry
and no salt
no sourness
and no taste at all
and that is called Sattvika food mostly
and nobody will come to you
so anything
smacking of Sattva
whether it is news
whether it is talk
whether it is books
whether it is movies
whether it is newspapers
whether it is jobs also
I have heard so many people
I want a challenging
job
what is challenging job?
of course they have some
validity in that
I don't deny that one
so I wanted to be
my mind is
bored of these routine jobs
but
it is paying you good salary
and your job is
steady job
and your future is assured
no
the man wants higher salary
but at the same time
this kind of good
routine jobs
are called boring jobs
so for most of the people
spirituality is very
boring thing
and that's why
it is very difficult to keep good friends
the moment you become spiritual
all your spicy friends will disappear
because there is no more spice in you
so
only those
who are intent on spiritual progress
must take all care
to avoid this undesirable quality
so why should we avoid
slandering
fault finding etc.
I have several reasons
I am going to go one by one
first of all
it is a waste of time
and time
is extremely precious for
all creative people
and much more precious to
spiritual people
many people consider time
as money
and those who are intent on profit
perennially or otherwise
cannot afford to waste time
certainly
is not going to make those
whom we are criticizing
or finding fault with
any better
on the contrary
they become our enemies
they may become even worse
because once
they
we find fault with them
they start finding fault with us all the time
not only our faults
but our 14 generations faults
and according to the law of karma
we are sure to get back
all that we give them
with compound interest
second
there is a saying
to err
is human
if we look around
can we find even a single human
who is free from faults
third
is a waste of
not only time
waste of energy
every activity
is an expenditure of energy
and evil activities require
even more expenditure of energy
energy is limited
and is a precious commodity
if it is spent in wrong ways
it will not be available
for a higher
creative spiritual purpose
as it is
we need all the energy we can muster
but added with all this
we can hardly advance in spiritual life
four
those who dwell on the fault of others
will develop in course of time
those very faults
for we become
what we think of intensely
and constantly
there is a well-known saying
in India
those who find fault with others
do not know their own faults
that is where
the greatest teaching of the
holy mother comes to our saying
stop finding fault with others
start
finding your own faults
she used to say again
man is bound to make mistakes
one should not notice them
if one doesn't follow this rule
it harms oneself alone
by constantly observing the faults of others
in the end
one will become
a mere fault finder
to see the faults of others
one should never do it
I never do so
that means what
to stop finding fault
start seeing
the good qualities in others
and will be shocked to see
how many good qualities
we can see
in other people
my personal experience
I will not elaborate on it
so once
a devotee
a new person came to me
and she was
she had many faults
constant talking
and non-stop talking
I hardly had
any
time
to even
exchange a word in between
but then
she cooked some
curries and brought
and then I thought
if this is the person
what will be the quality of this
but I found to my
terrible shock
rarely have I tasted
such tasteful curries
then I thought my god
how many devotees
equal to her
in this
cooking skill
she has so much of goodness in her
so many good qualities
I don't know the other qualities
I only
judged
by just talking with her for a short time
so
there is nobody
without fault
but everybody has got
definitely some good qualities
if we want to stop finding fault
the opposite thing is the best thing
find the good things
Swami Vivekananda says
never talk about the faults of others
no matter how bad they may be
nothing is ever gained by that
you never help one
by talking about his fault
you do him an injury
and
injure yourself as well
this is a psychological fact
and it is the experience of
many of us
that those of us
who find fault with others
often suffer
from those very
faults
perhaps
in an even
greater degree
also very often
finding fault with others
is way of feeling
that we are somehow
better than others
what is the main point
such and such a person is bad
that means
I am better than that person
much better than anybody else
only those
who are shallow
and have no substance
resort to this method
so
there is a
a French
writer's saying
I forget his name
maybe Victor Hugo
or it may be Voltaire
he had
many
enemies
and then somebody told him
sir
such and such people
they are
actually there was a person
whom
this person
Voltaire thought
he was his
great friend
because when he used to come to Voltaire
he used to only talk highly of Voltaire
but then
some friend pointed behind your back
he is criticizing you
and then immediately Voltaire thought
so
he is finding fault with me
and I am
only
for recognizing good things
in him
perhaps both of us are mistaken
a very
satirical statement it is
but
one thing is true
greater
great people are those
who have no time
to find fault
because
if that is their habit
they will never become great
greatness requires
all the time
energy
and concentration
love
we can muster upon
reject the thought
that you are better than anyone else
if you think such haughty thoughts
God
who knows what is in you
will consider you
worse than them
this is a beautiful advice
from the imitation of Christ
let us hear more about it
pride about our good deeds
is pointless
God has his own ideas
regarding what is good
and he doesn't always agree with us
if there is anything good about you
believe better things of others
this will keep you humble
the humble
are always at peace
it will be disastrous
for you to consider yourself
better than even
one person
in any case
pride is a demonic quality
and the sooner we get rid of it
the better for
every one of us
fifth
this habit of
fault finding
prevents us from looking
into our own hearts
and finding our own defects and weaknesses
according to Vedanta
we are already perfect
but ignorance
or avidya
prevents us from the knowledge of our
true nature
ignorance manifests
in the form of
defects and weaknesses
spiritual practice
is meant only to remove these faults
and when they are removed
ignorance vanishes
and the self manifests
automatically
Swami Vekananda
says
we do not look at our own faults
the eyes do not see themselves
they see the eyes of
everybody else
we human beings
are very slow to recognize
our own weakness
our own faults
so long as we can lay the blame
upon somebody else
men in general
lay all the blame of life
upon their fellow men
or failing that on God
or they conjure up a ghost
and say
it is fate
sixth
Vedanta declares again and again
that each soul is potential
so
each soul is divine
so spiritual aspirants
are advised to look upon
everyone and every object in this world
as a manifestation of God
the goal is reached
when we can perceive God
in everything
for that
hard and constant practice is necessary
needless to say
an aspirant should struggle
to approve to this
Vaishanatha
fifteenth
evil quality
is evil habit of fault finding and slandering
seventh
lastly
but not leastly
it is not only fault finding
but even gossip
meaningless chatter
that should be avoided
assiduously
by those who wish to progress
in spiritual life
for
small talk disturbs the mind
makes it restless
brews undesirable thoughts
and gradually turns the mind
away from God
if
we do not take care in the beginning
it will turn into an evil habit
and may be harder to eradicate later
avoid small talk
as much as
you can
even sharp talk
can be a great hindrance
our chattering
really
is an escape
from unwelcome
deep thinking
watch and pray
so that you won't waste your time
if you want to talk about something
discuss
a worthwhile
subject
now
a few hints
from the
again from the
imitation of Christ
failing to guard your mouth
is a very bad habit
but
reverent discussion of spiritual matters
can help us all
grow
we will have much peace
if we refrain from minding
the business of others
try to be patient with the defects
and blemishes in others
because
you also have many things about you
that they must endure
if you can't make yourself what you want to be
how can you expect to remake
somebody else
these are beautiful thoughts
let us keep them
in mind
16th quality
Dayaa
Bhuteshu
compassion
compassion
love of God
and renunciation
are the
glories of true knowledge
who tells us?
Sri Krishna tells us
Bhagawan tells us
that compassion towards all beings
and a very important spiritual quality
as we progress in spiritual life
the capacity
to feel sympathy
mercy
tenderness
compassion etc. grows
this feeling
is the outcome of true knowledge
and not any moribund
emotion
often Maya
attachment
and Dayaa
compassion
Sri Ramakrishna
made a very sharp division between
Dayaa
and Maya
so Maya means attachment
Dayaa means compassion
look alike
but they are
diametrically opposed
it's very natural to feel compassion
for one's own family
relatives, friends, country, religion
etc.
more often than not
this feeling is not compassion
but
attachment in disguise
true compassion
transcends
rational, national
religious, cultural
and gender
barriers
Sri Ramakrishna clarifies
remember that Dayaa
compassion
and Maya attachment
are two different things
attachment means
a feeling of My-ness
towards one's relatives
it is the love
one feels for one's parents
one's brother
one's sister
wife and children
compassion
is the love one feels
for all beings of the world
it is an attitude of
equality
if you see anywhere
an instance of compassion
as in
Vidyasagar
know that it is due to the
grace of God
through compassion
one serves
all beings
compassion
is a feeling of deep sympathy and sorrow for another
who is stricken by misfortune
it is accompanied by a strong desire
to alleviate the suffering
very often we
label ourselves
we give the title
gracious title
I am a very compassionate person
it is
feeling of deep sympathy is one side of it
but expressing it
by the accompaniment of
an active help
that alone
deserves to be called
compassion
important point is
compassion doesn't lead to concrete action
it is worse than useless
because
the feeling that I am very
compassionate person
will only increase our egotism
instead of decreasing it
even animals
are known to be kind
compassionate and caring
not to speak of human beings
but
our greatest clarification comes from the
Chandi
the divine mother
in the Chandi tells us
a divine mother is present in every being
in the form of Daya or compassion
so the divine mother as Daya
is present
not only in human beings
but in every creature
because of this love and compassion
animals too
tend their young
sometimes
at the cost of their own lives
without this parental care
existence of the offspring or babies
becomes precarious
then
who kept it?
it is God who has kept this tender emotion
in the hearts of all beings
echoing this teaching from the
Chandi
Ramakrishna confirms
the love that you see in parents
is God's love
he has given it to them
to preserve his creation
the compassion that you see in the kind-hearted
is God's compassion
he has given it to them
to protect the helpless
it is not for man
to show compassion
but for God
one feels compassion
as long one has the ego of knowledge
and it is God himself
who has become
the ego of knowledge
qualities like compassion
where from do they spring?
they spring from Sattva Guna
with the practice of spiritual disciplines
one gradually develops Sattva Guna
and Sattva Guna brings
a great longing for God realization
this longing for God
in its turn
brings spiritual qualities
which gradually
take us nearer to God
Ramakrishna says
what are the glories of that longing for God?
their discrimination
dispassion
compassion for living beings
serving holy men
loving their company
chanting the name and glories of God
telling the truth
and the light
when you see
those signs of longing
in an aspirant
you can rightly say
that for him
the vision of God is not far
to see
therefore one
who is merciless
and devoid of compassion
can never hope to be spiritual
however
the practice of compassion needs
deep understanding
rationality
and self-control
the quality of compassion
is nearer to truth
love and knowledge
than to a mere emotional outburst
expressions of compassion
like shedding tears
and
pushing oneself
into unthinking actions etc.
sometimes lead to
very undesirable results
though most of us
do not like it
certain acts
like punishing criminals
or disciplining children
can very well be
expressions of love and compassion
spiritual teachers are frequently seen
to be stern and harsh
towards their students
it's because
they would like to help their students
get rid of their defects
and
make them progress in
spiritual life
but
here is the greatest expression
what
misery is a gift of God
holy mother
goes so far as to say
that misery is a gift of God
people complain
about their griefs
and sorrows
and how they pray to God
but find no relief from pain
but grief itself
is the greatest gift from God
it is the symbol of his compassion
it is
maybe strange
but
it is very true
how is it very true?
because
when we suffer more
and do not find
any remedy
any help in this world
invariably
at first it may lead us to depression
and disheartenedness
but
very soon
we can go down
only to that level
but again we must go up
this is the law of evolution
it will take us to God
because true compassion springs
from the knowledge
that we are all
part of God
compassion
is not mere pity
it is to feel our
oneness with the others
with the whole universe
because
all that exists
is God
Jeha Mai Dekha
Taha Tu Samaya
Jo Kuch Hai So
Tu Hi Hai
the beautiful song
Tujhe Se Humne
Dil Ko Lagaya
so everywhere
a
wise person says only
God
it is this vision
which prompts him to feel compassion
towards all beings
hence some great souls
retain their bodies
even after Samadhi
and feel
compassion for the
suffering of
others
compassion
inevitably
leads to service of God
in
man
one of the important tenets of Sri Vaishnavism
is to show compassion to bound souls
many misunderstand
a deeper import of this tenet
a feeling of compassion
often makes us take pity and look down upon others
it may produce
a feeling of superiority
but Ramakrishna advises us
not to show compassion
but to serve man as God
this
is the basis of the
Karma Yoga
as preached by
Swami
Vivekananda
he says
as Jeeva
and Ishwara God
are in essence the same
serving
the individual
and loving God
must mean
one and the same thing
our principle therefore
should be love
and not compassion
ours is not the feeling of compassion
but of love
and the feeling of
self in all
this application of the word compassion
even to Jeeva
seems to me to be rash and vain
for us it is not to pity
but to
serve
now doing good to others out of compassion is good
but
service to all beings in the spirit of the Lord is better
but there are some problems
the practice of compassion however
has its own peculiar problems
though we are prepared to sacrifice much
if it is for our own nation religion
we find it is hindered by our hatred for other nations
religions and
cultures
so
we must not forget
that the good Lord is
everywhere in everybody
so we need to be compassionate
towards everybody else
but
above all
towards ourselves also
failure to understand this simple truth
can bring much misery
merciful towards others
at the cost of
being stern towards oneself
is
a self-defeating
attitude
so to be compassionate towards oneself
is a most admirable quality we have to develop
of course with awareness
and with rationality
it means
to admit that we are also weak
and we can also make mistakes
the practice of compassion
makes life
joyful
and creative
undoubtedly
it brings us
nearer to God
and
helps us to develop
other qualities also
Om Jananim Sharadam Devim
Ramakrishnam Jagat Gurum
Pada Padme Tayo Sritva
Pranamami Mohur Mohur
May Ramakrishna
Holy Mother
and Swami Vivekananda
bless us all
with Bhakti
Ramakrishna

[[Category:Bhagavad Gita]]