Yard [0078] : Loyalty Misplaced

Dear Friends,

Namaste!

So far we have seen why we should get our brain to prevail over our heart in cases where they conflict with each other. Why duty should come first and our whims, fancies and liking later.

In this discussion, we will see how to handle another type of conflict. The conflict between responsibilities in a specific role and larger interests.

This is best understood through a couple of well known examples from our epics, the “Ramayana” and the “MahaBharata”.

Let’s look at the more stark “MahaBharata” example first.

After the death of King Pandu, his brother Dhritarashtra claimed the Hastinapur throne. His sons, the Kauravas, knew that sooner or later, Pandu’s sons, the Pandavas, would stake their claim. Therefore the cunning Kauravas decided to send the Pandavas into exile and secure the throne by hook or crook.

They invited the unsuspecting Pandavas for a game of “Dyut” (gambling). Pandavas got lured and lost all their worldly possessions. In the fit of the moment, they gambled on Darupadi, their wife, and lost her too!

Prince Duryodhana, the head of Kaurava dynasty, ordered his younger brother to fetch Draupadi in the court and humiliate her as she had become a slave now.

It was against royal tradition but Duryodhana was blind with hatred and would not listen.

When Draupadi was brought in the open court, she started crying and begging all present to help and stop the marauding Duryodhana. At that time, the elderly and great warriors such as Bhishma and Drona decided to keep mum. When Draupadi brought to their notice that their master was publically molesting an innocent woman and that this was “A-Dharma” that they should do everything to prevent, they simply stated that they were employees of Hastinapur dynasty and loyal to the King and the throne and would never raise a finger against Duryodhana!

What happened later is history! Lord Krishna intervened to save the day for Draupadi and after returning from exile, Pandavas fought the bloody Kurukshetra war with Kauravas.

In this war, all Kauravas and stalwarts who supported them, such as Bhishma and Drona were killed. Duryodhana himself was handed a horrible death by Bhimsena, the eldest Pandava after Yudhishthir, in an act of brutal revenge.

This story brings out a case of misplaced loyalties. Bhishma and Drona were seasoned, elderly and well-respected. Bhishma was the “Pitamaha” (Grandfather) whilst Drona was the “Acharya” (Teacher of Kauravas and Pandavas). They could have sided with the Larger Interests (“Samanya-Dharma”) and brought a lot of pressure on Prince Duryodhana to prevent him from committing such a dastardly act. But they chose to give more importance to their “Vishesh-Dharma” (their specific role as the servants of Hastinapur throne).

The result? A bloody war that saw more than four million lives lost on the battleground and a complete annihilation of the entire Hastinapur dynasty!

The message is clear – “Samanya-Dharma” must take precedence over “Vishesh-Dharma”!

Another example – this time from “Ramayana” –

While in exile, Lord Rama was staying in Dandakaranya with brother Laxmana and wife Seeta. The region was owned by Shurpanakha, Ravana the Demon King’s sister.

When she saw Rama, she fell for him and proposed to get married. The Lord politely turned down the offer but she insisted. When she came to know that it was because of Seeta that Rama was turning her proposal down, she wanted to kill Seeta.

At this juncture, Lord Rama decided to punish her and asked Laxmana to cut off her nose and ears.

The wounded Shurpanakha complained to Ravana and provoked him to take revenge. Ravana kidnapped Seeta and kept her imprisoned in Lanka.

Lord Rama found her out and requested Ravana to return Seeta to him. When Ravana refused, Lord Rama called him to war.

Ravana had two brothers, viz., Kumbhakarna and Bibhishana. Kumbhakarna decided to side with Ravana and fight Rama. However, Bibhishana first tried to persuade Ravana to return Seeta to Rama but when Ravana did not budge, he went and joined Lord Rama’s forces.

The mighty Lord vanquished Ravana in the war also killing Kumbhakarna, Indrajeet and many an able warrior in Ravana’s army. After the war, he handed over the kingdom of Lanka to Bibhishana and asked him to rule and enjoy his kingdom in a just and fair manner.

Kumbhakarna put his duty as brother above larger interests and he was killed. Bibhishana sided with justice even if that meant estranging his own brother. He was rewarded with an empire!

To repeat:

The message is clear – “Samanya-Dharma” must take precedence over “Vishesh-Dharma”!

In the next article, we will see who we should side with if “Guna-Dharma” (our liking) is at loggerheads with “Samanya-Dharma” (larger interests).

Only then can our discussion on “Dharma” be deemed to be complete.

Take very good care of yourselves...

Yard [0077] : Brain Or Heart

Dear Friends,

Namaste!

How often we have heard the advice “Follow Your Heart”? Wise men also keep telling us to “Think before Acting”. These are different (sometimes conflicting) instructions. What do we do? Do we follow our brain or follow our heart?

Yoga-Shastra answers this question explicitly and unequivocally. The answer is “Both!” When we follow our heart, we do something we like and hence it is aligned with our Aptitude (“Guna-Dharma”). When we think and act, we are using our knowledge, experience and expertise and hence it is aligned with our Altitude (“Vishesh-Dharma”). In most cases, it is possible to do both and that’s exactly what Yoga-Shastra tells us to do! In fact, it goes a step further and tells us that there should be a third condition, viz. Larger Interests (“Samanya-Dharma”), that we must also satisfy and when we are able to act within these three considerations, we are following our “Swa-Dharma” or playing our “Role” to the hilt!

But what if there arise situations where there is a conflict between our brain and heart? When they are at war with each other? When what they suggest is diametrically opposite or mutually exclusive?

Yoga-Shastra is very clear as to how this conflict must be handled. When our brain and heart point us in opposite (or even different) directions, we must follow our brain over our heart!

Let’s see the rationale behind this dictat. As human beings, we possess three faculties, viz., our body, our mind and our intellect. Our body is the most gross of all our possessions. Our mind is more subtle than our body. However, intellect is the most subtle among all our faculties. And the natural law is – “Subtle rules over Gross”! Hence “mind over matter” but then by the same logic, “intellect over mind”!

Also our mind is the seat of our emotions and intellect is our decision making faculty. It is the job of our mind to experience Life in all its colours and glory. Similarly, it is the job of our intellect to ensure that at every step we take decisions based on our knowhow of this game called “Life” so that we always come out on top. It is best that every tool is used for what it is meant to do. We should use an axe for cutting and a hammer for hammering. Therefore we must use our intellect for making decisions and not let our mind (read heart) interfere in case of a conflict!!

In fact, Yoga-Shastra likens our entire persona to a master taking ride in a chariot. The simile unfolds as follows:

1.    Wooden parts of the chariot such as wheels, carriage etc. – these are our gross body parts such as hands, legs, torso, head etc.

2.    Five horses – these are our five senses, viz., eyes, nose, ears, skin and tongue. These horses literally “carry” the entire chariot with them.

3.    Reins – this is our mind. The horses are reined in, or in other words, mind which is more subtle than senses controls the horses which in turn carry the chariot with them wherever they go.

4.    Charioteer – our intellect or conscience is the charioteer. He must take firm control of the reins and use them to control the horses to take the chariot to its intended destination.

5.    Master – this is “us”. It is the real “I” of our persona. He does not do anything. He is just supposed to enjoy the ride sitting in the carriage of the chariot while the charioteer takes the chariot to its destination by reining in the horses.

What is the intended destination?  And when will the master enjoy the ride and reach the destination?

The intended destination is “infinite, eternal and irrevocable happiness”. The master can really enjoy the ride only if the chariot stays on track and relentlessly progresses to the destination. The chariot will stay on track only if the horses run in tandem with each other. The horses will run the course only if they are reined in properly through the reins. The reins can control the horses only if the charioteer is deft in his act of firmly holding the reins and using them to control the horses!

When we talk of evolution or progress, it is never the gross or material progress that takes us to our destination. It is always the evolution of the subtlest of the subtle. The intellect! Since subtle rules gross, the more refined our conscience becomes, the more calm it makes the mind and the more healthy and fit it makes the body!

When the conscience reaches perfection, it propels us towards our destination.

After all, it was only because “Krishna The Perfect” was the charioteer (and trusted counsellor, friend and advisor) that Arjuna won the Kurukshetra War!!!

Ciao...

Yard [0076] : Conflict Management

Dear Friends,

Namaste!

We now know what “Dharma” is and what its types are.

We have also converged on what Dharma types to follow on a moment-to-moment basis.

But our discussion on “Dharma” is far from over. One very important aspect must be discussed. Given that there is an overlap among “Guna-Dharma” (our liking), “Vishesh-Dharma” (our duty) and “Samanya-Dharma” (larger interests) and also given that we play multiple roles simultaneously in our lives, there arise cases when the roles are at conflict. The “Dharma”s are at war with one another!

For example, a mother sometimes has to confront her son who has committed a sin or a crime. What should she do? Her “Guna-Dharma” makes her naturally affectionate towards her son. However, her “Vishesh-Dharma” warns her that in her role as a mother, she must scold or punish the erring son so he never repeats “A-Dharma” ever again. The two “Dharma”s are at conflict. Should “Guna-Dharma” prevail and the mother should forgive and forget or should “Vishesh-Dharma” dominate and the mother should give him a piece of her mind?

Another example can be taken to highlight conflict between “Vishesh-Dharma” and “Samanya-Dharma”. If the organization we are working for starts doing illegal things (such as evading taxes) for whatever so-called valid reasons, should we as loyal employees support our organization or should we side with our government and bring our organization to book?

And a third example can be taken of conflict between one’s “Guna-Dharma” and “Samanya-Dharma”. There may be something that we like doing that may be harmful to environment (to take an example, worshipping Ganesha clay idols for ten days during Ganesha festival and then immersing them in rivers or sea). Should we respect tradition and emotions of our near and dear ones and go by our liking and continue with immersion of clay idols into rivers/seas or should we change the way we celebrate this festival so environment is protected?

Fortunately for us, Yoga-Shastra lays down guidelines that are so unambiguous that they are extremely easy to understand and follow. The precedence among the three basic Dharma types is as follows:

1.    If there is a conflict between “Guna-Dharma” and “Vishesh-Dharma”, then “Vishesh-Dharma” must prevail

2.    If there is a conflict between “Vishesh-Dharma” and “Samanya-Dharma”, then “Samanya-Dharma” must prevail

3.    If there is a conflict between “Guna-Dharma” and “Samanya-Dharma”, then “Samanya-Dharma” must prevail

Thus, it is very clear that “Samanya-Dharma” (Larger Interests) must prevail at all times and must not be compromised at any rate.

This is another cardinal principle in “Karma Yoga” (Yoga of Right Action). We will discuss technicalities of “Karma Yoga” in far more detail later on.  For now, let’s take well-known examples and apply these principles to see whether the actions taken by the concerned characters were right or wrong.

What is amazing about all these examples is the fact that in each case the Law of Karma has worked without fail or exception. People who have taken correct decisions and acted as per the above principles have progressed. On the other hand, people who violated the principles have been punished!

The following fable from Aesop brings out conflict management between urge to do as one likes (“Guna-Dharma”) and performance of one’s duty (“Vishesh-Dharma”):

In a field one summer's day a grasshopper was hopping about, chirping and singing to its heart's content.  A group of ants walked by, grunting as they struggled to carry plump kernels of corn. "Where are you going with those heavy things?" asked the grasshopper. Without stopping, the first ant replied, "To our ant hill.  This is the third kernel I've delivered today." "Why not come and sing with me," teased the grasshopper, "instead of working so hard?"

"We are helping to store food for the winter," said the ant, "and think you should do the same."  "Winter is far away and it is a glorious day to play," sang the grasshopper. But the ants went on their way and continued their hard work. The weather soon turned cold.  All the food lying in the field was covered with a thick white blanket of snow that even the grasshopper could not dig through.  Soon the grasshopper found itself dying of hunger. He staggered to the ants' hill and saw them handing out corn from the stores they had collected in the summer.  He begged them for something to eat. "What!" cried the ants in surprise, "haven't you stored anything away for the winter?  What in the world were you doing all last summer?" "I didn't have time to store any food," complained the grasshopper; "I was so busy playing music that before I knew it the summer was gone." The ants shook their heads in disgust and said, “In summer, you sang! Now it’s winter, so you can dance!!!”

Sayonara...

Yard [0075] : Be 'Hobby'tual

Dear Friends,

Namaste!

How many times have we heard ‘All work and no play makes Jack a dull boy’. And we have also been saying that one must be ‘self’ish and that ‘Charity begins at home’. No matter how limited (or expanded) our notion of ‘self’ is, our persona (Body, Mind, Intellect) is an integral part of it and without the opportunity to recreate, rebuild and recharge this persona, we would hardly be able to discharge our “Swa-Dharma” on a sustainable basis.

To top it all, Lord Krishna has Himself stated quite explicitly the importance of “Yukta (Appropriate) Cheshta (Recreation)”. In other words, Lord Krishna has mandated the pursuance of a hobby as one of the four pillars of a Complete Life. (We have seen earlier that the other three pillars are “Yukta” diet (“Ahar”), routine (“Vihar”) and activities (“Karma”)). Our life must be built a day at a time on all of these four pillars and when we do this, very soon it becomes a structure as spell-binding as the Taj-Mahal!

But this raises several valid questions. First of all, if we are expected to perform “Swa-Dharma” at all times (and “Apad-Dharma” in emergencies), where is the time left to pursue a hobby? What is a hobby? Moreover, what hobby is appropriate to pursue? And how, indeed, is it different from “Swa-Dharma”?

Let’s go through the answers to these questions during the rest of this discussion:

1.    When we say we have to follow “Dharma” at all times, does it mean we should not ‘waste’ time on ourselves (meaning our persona)?

Wrong! Take a machine for example. The “Dharma” of that machine is to produce goods. However, in order that the machine can produce excellent quality goods in large numbers over a long period of time, it is essential that the machine is well-oiled and overhauled from time to time. It cannot just keep doing production all the time until it completely breaks down. It has to develop, enhance, maintain and nurture its capacity to produce from time to time. We have seen that this principle has been described by Stephen Covey as the ‘P-PC balance’ (Production-Production Capacity balance) principle.

Our apparatus is like a machine. Therefore it behoves us that we develop, enhance, maintain and nurture its capacity to discharge “Dharma” by having a proper diet, routine and hobby.

Thus we see that the “Production” part of the P-PC principle is mapped to “Swa-Dharma/Apad-Dharma” and the “Production Capacity” part refers to proper diet, routine, exercise, rest and recreation.

In short, we must have our “private time” and must use it to recreate, rebuild and recharge our persona.

2.    What is a hobby?

Hobby is our Aptitude, our “Guna-Dharma”, things we like (doing), stuff we take naturally and instinctively to! Normally people get tired after performing “work”. This wear and tear happens not only of our body but also of our mind (quite often the so-called tiredness arises more from our mind wearing out rather than the body!).

However, in case of hobby, the wear and tear may take place in our body (especially if the hobby is quite physical) but our mind gets refreshed. In fact the litmus test to know if something is our hobby or not is to experience how we feel after doing it. If our mind does not feel light and nourished after doing it, it’s not a hobby!

3.    What is an “appropriate” hobby?

What is an appropriate hobby to pursue? For it to be a hobby, we must have the liking for it, aptitude for it, “Guna-Dharma” for it. And for our hobby to be classified as ‘appropriate’, it must not disturb others, disrupt life. In other words,it must not be in conflict with “Samanya-Dharma”!

Therefore we see that our hobby to pursue is an intersection between our “Guna-Dharma” and “Samanya-Dharma”.

4.    So what is the difference between an “appropriate” hobby and “Swa-Dharma”?

“Swa-Dharma” is an intersection among our Aptitude, Altitude and Amplitude. Whereas a good hobby is an intersection between our Aptitude and Amplitude only. What this means is, we do not have to be experts to pursue a hobby (although we may get formally trained!). Unlike while performing “Swa-Dharma”, we are not paying back our “Rishi Rina” while pursuing our hobby. It is just for “us” as in for refurbishing our persona.

There are some lucky folks among us for whom hobby and profession coincide! These souls regenerate themselves through their work! In fact, work is no more “work” for them; it is their passion, mission, breath! Not all are so lucky as these highly evolved human beings and therefore it is perfectly natural and acceptable to have a hobby that is separate from our profession.

The attached diagram highlights commonalities and differences among various “Dharma” types.

Be ‘Hobby’tual...

Yard [0074] : Choose The Right Career

Dear Friends,

Namaste!

What? Yoga principles can be used in making the perfect choice as far as our profession, our career, is concerned?? Are we out of our minds???

The answer is a resounding “Of course”! Let’s see how.

And as promised, let’s start this discussion with a little more insight into the following Dharma types:

1.    “Swa-Dharma” (our role)

2.     “Apad-Dharma” (role in emergencies)

3.    “Para-Dharma” (somebody else’s role)

1.    “Swa-Dharma” (our role)

Plainly put, it is the intersection of or the common ground among one’s Aptitude (“Guna-Dharma”), Altitude (“Vishesh-Dharma”) and Amplitude (“Samanya-Dharma”).

“Swa-Dharma” must be practised at all times, places and costs! With every breath that we breathe, with every step that we take, with every thought we think, with every word we utter and with every little activity that we do!!

This is one of the most important principles or axioms in “Karma-Yoga” (“Yoga of Right Action”).

In simple words, it means this – whatever we do must gel with our “core”, must be relevant to our specific position in the society and must be benevolent in its overall impact, in larger interests!

One practical application of this principle can be in choosing our career or profession. Do I genuinely like my profession? Have I acquired the necessary skills and expertise to excel in it? Will this profession be beneficial to me, my family, my society, my country, my universe? These three questions are necessary (and sufficient) to choose our profession. If the answer to all these three questions is an unequivocal “YES!”, then we are in the right business – we are doing our “Swa-Dharma”!!

The same principle applies to the roles we play in our personal life as well. This enables us to be the right person in the right place at the right time doing the right thing. And by the law of Karma (every action has an equal and opposite reaction), the result of right action must always be right!

Therefore, following “Swa-Dharma” at all times enables us to be completely happy, healthy and prosperous. Indeed, it might not be an exaggeration to state that that’s the best chance we have got and it’s the only way!

Not for nothing, Lord Krishna has stated (as we saw during the last discussion but it’s so important that the temptation to repeat it is simply irresistible!), “Swa-Dharme Nidhanam Shreyah, Para-Dharmo Bhayavahah” (‘Even death while performing our role is a better option than trying to perform roles that are not ours!’).

2.    “Apad-Dharma” (role in emergencies)

“Apada” means a calamity. “Dharma” as we have seen is a life-sustaining activity. Therefore, “Apad-Dharma” means activities to be performed to overcome calamities. Naturally, we may have to perform “Apad-Dharma” only when there is an emergency – not otherwise. (At all other times, we must perform “Swa-Dharma”).

But why not continue to perform “Swa-Dharma” even during calamities if it is so beneficial? What is really the difference between “Apad-Dharma” and “Swa-Dharma”?

Let’s first understand the answer to the second question so that the way for the answer to the first question will be paved. We discussed that “Swa-Dharma” is an intersection among our Aptitude, Altitude and Amplitude.

Well, “Apad-Dharma” is the intersection between our Altitude and Amplitude only (specifically, it is not our Aptitude). Sometimes, situation forces us to be engaged in activities that we really do not enjoy doing. But for the larger interests we have to perform those activities. We have to use our wits, skills, expertise and wherewithal to perform those activities to survive, sustain, progress, overcome the situation so Life can go on! Such activities are classified as “Apad-Dharma”.

The question is – do we have to follow “Apad-Dharma” in all emergencies. No!If we have the option of following our “Swa-Dharma” to conquer the situation, we MUST NOT revert to “Apad-Dharma”. Only when following “Swa-Dharma” does not allow us to come out of the problem in flying colours must we resort to following “Apad-Dharma” and as soon as the situation passes, we must revert back to following our “Swa-Dharma”!

3.    “Para-Dharma” (somebody else’s role)

“Para” means “other”. Hence “Para-Dharma” underpins all the roles that are very beneficial to Existence but for which we neither have the aptitude not the training! In the absence of these two, trying to play these roles can be ineffective in the best case and simply disastrous (“Bhayavah” as stated by the Lord) in the worst!

Some roles may appear quite glamorous, exciting, charitable etc. However, we must always remember that sauce for the goose may not necessarily be sauce for the gander! And stick to our “Swa-Dharma” and consciously avoid “Para-Dharma”.

Having seen the definitions of various Dharma types, let’s move on to discussing examples that will make these concepts clear like a crystal.

So watch this space and take good care of yourselves...

Yard [0073] : Life Is A 'Role'r Coaster

Dear Friends,

Namaste!

We have seen how the Brahman (Cosmic Energy) feels lonely (“Ekohum”) and decides to become many (“Bahusyam Prajayayem”). How it produces mass just like a spider creates its own web. (Albert Einstein has established beyond doubt that energy can indeed get converted into mass and vice versa!). How it writes the script, creates world as a stage and becomes several characters on this stage to keep the show going.

The idea is to break the monotony and get entertained for a while. Once all characters have acted out their role and the script comes to an end, the whole show is wound up and the cosmic energy becomes its lonely self all over again.

In order to make the show exciting and ‘real’, the cosmic energy forgets its identity at the beginning of a character’s journey and the character goes off-stage when the identity is re-discovered because the whole journey is about re-discovering the true identity.

During this journey, each character interacts with innumerable other characters, assumes a plethora of shapes, forms and roles and keeps the show going through continuous enactment of its role at any given point in time.

In Yoga Shastra, each character (“being”) is referred to as “Jeeva”, the world as “Jagat” and the author/producer/director/spectator as “Jagdisha” or God. The roles together are referred to as “Dharma”. We have seen definition of Dharma as “Dharayati iti Dharmah” (that which ensures survival, sustenance, enrichment and evolution of Life is “Dharma”). Since the Roles keep the Show going, they can be equated to “Dharma” (or “Dhamma” as referred to by Buddha).

These roles or “Dharma” are of different types. We have already seen three types, viz., “Guna Dharma” (Aptitude), “Vishesh Dharma” (Altitude) and “Samanya Dharma” (Amplitude) of beings.

However, there are further types of “Dharma” that are necessary to be understood in order that we can determine unambiguously and play to perfection our role! Because this alone will take us further on our journey to becoming perfect(ly happy, healthy and progressive). In fact, this is so very imperative that Lord Krishna has stated quite authoritatively, “Swa-DharmeNidhanam Shreyah, Para-Dharmo Bhayavahah” (‘Even death while performing our role is a better option than trying to perform roles that are not ours!’).

So, let’s try to comprehend what is “Swa-Dharma” (our role), “Para-Dharma” (someone else’s role) as well as “A-Dharma” (role conflicting with the Script), “Apad-Dharma” (role to be performed in case of an emergency).

We shall also take examples and case studies to ensure that we understand the nuances, differences and precedence among various “Dharma” types because any misunderstanding in these areas can potentially lead to (and as we shall see, has led to) Waterloo for many an able man.

Let’s then start with the most simple-to-understand Dharma type, viz., “A-Dharma”. Literally, it is an antonym of “Dharma” and since we have seen the definition of “Dharma”, it is very easy to articulate the definition of “A-Dharma” as “Anything that does not sustain, nurture, enrich and evolve life”!

What is the test for unequivocally classifying an activity as either “Dharmic” or “A-Dharmic”?

For this, we have to take the help of our imagination and paint a “what-if?” scenario. What will happen if everybody in the world were to do a particular activity all the time? Will the world (and hence “Life” in its totality) be better off or worse off? If the answer is positive, the activity can be deemed as “Dharmic”. On the other hand, if the Show is likely to pause or get disrupted or stop, the activity is “A-Dharmic”!

Let’s take an example. Consider stealing as an activity. If everyone started to steal at every possible opportunity, would this world be a good place or bad? The answer is obvious! Hence “Stealing” is an “A-Dharmic” activity and must be avoided at all costs (because one is going against the Script, going against the Flow and is bound to pay for it in terms of getting punished by the System which is infallible and works as dispassionately and objectively as the Law of Gravitation for example).

Let’s take another example. Consider another activity – helping the needy. If everyone started to help the needy at every possible opportunity, will that encourage Life on this planet to prosper? Decidedly! So “Helping” is a “Dharmic” activity. And so on!

Does this mean we have to indulge in Dharmic activities at all times? The answer is not so straightforward:

1.    One has to perform “Swa-Dharma” (our role) at all times, places and cost

2.    One should perform “Apad-Dharma” (role in emergencies) only when necessary

3.    One should never perform “Para-Dharma” (somebody else’s role although it might be “Dharmic”)

So let’s understand these three Dharma types in the next article to enjoy further clarity in our thoughts and actions.

Cheers!

Yard [0072] : Being A Buddha

Dear Friends,

Namaste!

We have seen the real meaning of “Sanyas” and “Vairagya” of which the Zen master Hakuin was but one living example.

Acceptance and equipoise are the cornerstones of the lifestyle of a “Sanyasi” and therefore, let’s define “Sanyas” as “Acceptance of Reality with equanimity and compassionate behaviour within the same”.

A simpler definition of “Sanyas” is “Being a Hakuin” or “Being a Buddha”!!!

“Sanyas” or Being a Buddha:

We are expected to play the role of a “Buddha” during the last phase of our life (from seventy five years onwards).

By this time we have developed our personality, completed major responsibilities as a family person and also made a significant contribution to the society and country we are living in. Now we are expected to merge our identity with the whole universe. (This is how we pay back “Samaj Rina”). We are expected to become the global citizen in the true sense of the word. We are expected to embrace the concept of “Vasudhaiva Kutumbakam” – that the whole planet is like one family!

Whilst personal enjoyment and continuing to pay back other debts at the same time are not prohibited, we should give highest priority to the whole world (rather than a specific individual, family, society or country) during this time.

In this phase, we should give more priority, more attention and more focus to roles interfacing with all living beings without a differential treatment based on species, country, religion or any other parameter that gives the impression of duality.

This would expand the notion of our “self” from merely being a coveted citizen of our society and country to a true Buddha having universal identity. Thence we spend the rest of our life as a person who, in Lord Krishna’s words, is “Sarva(All) Bhoota (living beings) Hitaihi (welfare of) Ratah (interested and engaged in)”.

The foregoing discussions bring forth one more fact. Throughout our life we are focused on development of “self”. The focus does not change – what changes is our notion of “self”. Starting with faculties of our persona, viz. body/mind/intellect, our “self” expands to our family, society, country and then the whole world! And as we begin to expand (and understand the limitlessness of) our “self” we end up working for the expanded sphere of our influence/identity.

So there is absolutely nothing wrong in being self-centered or selfish at all times! (“Selfish” is another misunderstood word!!!). In fact it is absolutely necessary to be “self”ish in order to eventually understand the Buddha in us, the Krishna in us!

“Pray do not dismiss merely as rubbish

The noble idea of being very selfish

Of us, the only thing I sincerely implore

The notion of “self” we must continuously explore”

Indeed throughout our journey we must be firmly focused on the objective of our journey which in Yoga jargon is “Swaanta Sukhaay” (For the happiness of self). The entire evolution of a being can be summarised – with apologies to Abraham Lincoln – as ‘journey for the self, of the self and by the self’!

Although this journey is long and arduous – actually spanning centuries, continents, species and births – Yoga Shastra lays down a roadmap for reaching the destination in just one human lifetime! Hence there IS a shortcut to success – Yoga!! Hence, “Good – Better – Yoga!!!”

The question that naturally arises is – if this journey is interrupted in between due to death of a human being, does that person start all over again? This was another question raised by Arjuna to which Lord Krishna has firmly answered in the negative. Just like sleep only temporarily interrupts or pauses our activities and we get up the next morning to continue from where we left the previous night, death is also a momentary pause taken by a being in order to change its apparatus and ambience to resume (and NOT RESTART) the journey towards its ultimate destination, which, as we know only too well by now, is to acquire eternal and infinite happiness.

How this happens in the physical world, what happens when we die and what happens when we are born again, how science (“Vigyan”) as we know it corroborates this theory and what are the areas yet to be discovered by the contemporary science are the topics that we will discuss at length later on when we cover “Gyan Yoga” (Yoga of Knowledge).

For now, it is sufficient to have faith and move on. Lest it becomes a chicken and egg situation where unless we have faith, we will not understand and unless we understand, we will not have faith!

Having discussed the various common phases and roles within human life, we now move on to specifics. Let’s train our thoughts on “our specific role” (“Swa-dharma”) in the forthcoming discussions.

Till then... be selfish, be a Buddha!

Yard [0071] : Eureka

Dear Friends,

Namaste!

So far we have discussed the first three stages of our life, viz., “Brahmacharya”, “Garhastha” and “Vaanaprastha”. They occupy the first seventy five years. During this time we also pay off two debts, viz., debt of our parents (“Pitru Rina”) by giving birth to and grooming our progeny and debt of our teachers (“RishiRina”) by making a positive contribution to society based on what we have learnt and passing on our knowledge to the second line.

Now we come to the last (but by no means the least important) phase of our life called “Sanyas” – to be followed from the age of 75 onwards till we renounce our present body. However, before we plunge into the discussion of this last phase, it is critically important for us to understand what “Sanyas” means in Yoga in the first place!

Of all the Yoga jargon, this word “Sanyas” is the most misinterpreted.People often (wrongly) equate it with retirement, with detachment, with renunciation, with giving up all the enjoyments and luxuries life has to offer. So much so that the great warrior Arjuna also became completely confused because of the diametrically opposite real and colloquial meanings!

While Lord Krishna was unveiling the secrets of Yoga to Arjuna on Kurukshetra (the battlefield), He strongly and unequivocally advised Arjuana, “Tasmat YogiBhav Arjuna” (“Therefore, O Arjuna, become a Yogi!”).

Then the conversation went on in the form of Arjuna posing further questions and the Lord providing correct and revealing answers! In the flow of the conversation, Krishna once again reiterated, “Therefore, O Arjuna, you must become a Sanyasi”!

Poor Arjuna was totally perplexed when Krishna uttered these words because he knew only the colloquial meaning of “Sanyas”! He immediately intercepted the Lord, “O Krishna, just now you told me I should become a Yogi and do my duty by giving my hundred per cent. In the same breath you are now telling me to do the opposite, i.e., retire from active life, give up my responsibilities and spend the rest of my life in a jungle as an ascetic, as a loner. This has baffled me and I request you therefore to tell me only one thing that is most benevolent!”

The Lord saw the confusion and stated that “Yoga” and “Sanyas” are principally not different at all. In fact, they are synonymous!

Why did Krishna maintain that He was not telling two different things to Arjuna? To understand this, we must look at the real (and not colloquial) meanings of the words “Yoga” and “Sanyas”. We have seen the classical definition of Yoga as coined by Sage Patanjali. It is – “Yogah Chitta Vritti Nirodhah” (“Cessation of turbulence within  individual consciousness is Yoga”). In other words, Yoga is all about keeping our “Chitta” (individual consciousness) in equilibrium!

What does “Sanyas” mean? Literally, “Sama nyasati iti Sanyasah” (“Sama” – even, “Nyasati” – to keep). To keep even is “Sanyas”. To keep even what? Individual consciousness (“Chitta”) of course! When we remove all turbulence from our individual consciousness to keep it even or in equilibrium, it is called “Sanyas” – OR YOGA!!!

Another word related to “Sanyas” and also oft misinterpreted is “Vairagya”. The colloquial meaning is nonchalance, apathy, aloofness, detachment, disconnection, can’t-care-less attitude. The real meaning is acceptance of reality with equilibrium, empathy, caring and helping attitude – like that of Zen master Hakuin in the following story...

A beautiful yet unmarried girl in the village was pregnant. Her angry parents demanded to know who the father was. At first resistant to confess, fearing for the safety of her true lover, the anxious and embarrassed girl finally pointed to Hakuin, the Zen master whom everyone previously revered for living such a pure life. When the outraged parents confronted Hakuin with their daughter's accusation, he listened to them patiently and simply replied "Is that so?"

When the child was born, the parents brought it to Hakuin, who now was viewed as a pariah by the whole village. They demanded that he take care of the child since it was his responsibility. "Is that so?" Hakuin said calmly as he accepted the child.

For many months he took very good care of the child until the daughter could no longer withstand the lie she had told. She confessed that the real father was a young man in the village whom she had tried to protect. Ashamed, the parents immediately went to Hakuin to see if he would return the baby. With profuse apologies they explained what had happened. "Is that so?" Hakuin said as he handed back the child to them.

With this discussion paving the way, we are now all set to go over the fourth and final recommended phase of human life - to be embraced after the tender age of seventy five – “Sanyas”!

Tschuess...