DO YOU WISH TO RISE OR FALL

DO YOU WISH TO RISE OR FALL

(Reporting by N. R. Srinivasan with his supplements,  May 2018)

In his ARANI SERIES, Spark 45, Swami Chidananda delivered a lecture on   the topic Do you wish to rise or fall on Sunday April 29, 2018 that many of you might have missed.   The gist of the same is as follows:

“The Way to Get Proactive” is how modern management talks about it. Our rishis called it ‘the way to rebuild our fallen house’. The seers of India knew the science of human life. They knew what could cause our fall from grace, and what could ensure our steady rise in glory.

Difference between ‘reactive’ and ‘proactive’

In any challenging situation, we could “REACT,” where we complain, find fault with the surroundings and get depressed. We here do not act. Alternatively we could be PROACTIVE, where we identify what it is that we can do in the situation, and get going with that option.

To find out what the best thing to do is, in a given situation, and to do it without delay is the hallmark of proactivity.

When we are ‘reactive’…

Excessive sleep, getting tired too often, having unnecessary fears, showing anger at the wrong time, laziness and procrastination – these six are the sure ways to slip into degradation. A verse from Panchatantra lists these six negative qualities.

   

 षड् दोषा: पुरुषेणेह हातव्या भूतिमिच्छता ।

   निद्रा तन्द्रा भयं क्रोध आलस्यं दीर्घ-सूत्रता ॥ पंचतंत्र ॥

| shad-doshāh purusheneha hātavyā bhootim-ichhatā |

| nidrā tandrā bhayam krodha ālasyam deergha-sootratā | (Panchatantra)

When we turn Proactive:

Having faith in ourselves (and in right values), staying focused (and committed) and not falling for temptations of pleasure – these three are the key factors that can help us rebuild our fallen house. A verse from Bhagavad Geetā mentions exactly these three as the stepping stones of success.

श्रद्धावान् लभते ज्ञानं तत्परः संयतेन्द्रियः ।

ज्ञानं लब्ध्वा परां शान्तिम् अचिरेणाधिगच्छति ॥ गीता 4.39॥

| shraddhāvān labhate jnānam tatparah samyatendriyah |

| jnānam labdhvā parām shāntim achirenādhigacchati | (Geetā 4.39)

We could be concerned with a hundred issues but the wise among us would identify the twenty among them where we could influence the situation (and make it better). The remaining 80 can only waste our time and energy. The American management guru Stephen Covey talks of the ‘circle of concern’ and the ‘circle of influence’. The proactive people ACT in the (20 issues of the) circle of influence, without losing time on (the remaining 80) other issues in the larger circle of concern.

--Swami Chidananda, (FOWAI)

MY REACTION

Probably Swamiji advises us that instead of reacting or worrying about conditions over which we have little or no control, be proactive   (Sraddhavaan).  Proactive people focus their time and energy on things they can control. The problems, challenges, and opportunities we face fall into two areas--Circle of Concern and Circle of Influence. In spiritual world Proactive people focus their efforts on their Circle of Influence (from learned Gurus). In material world Proactive people work on the things they can do something about: education, health, children, and problems at work etc. Reactive people focus their efforts in the Circle of Concern--things over which they have little or no control:  Gaining an awareness of the areas in which we expend our energies in is a giant step in becoming proactive.

Please recall the two popular Veda mantras that focus on Circle of influence that ultimately leads us to transcendental knowledge, sublime and pure which nothing else can substitute in our spiritual progress to reach liberation. These are proactive mantras like “Sraddhavaan labhate jnaanam” of Gita that I have explained before at length:

Om saha naavavatu; saha nau bhunaktu; saha veeryam karavaavahai; tejasvi-naavadheetamastu; maa vidvishaa- vahai || Om! Saantih; saantih; saantih ||

May He protect us both together (by revealing knowledge). May He protect us both! May we attain vigor together! Let what we study be invigorating. May we not hate each other!  Om! May there be peace; peace be; peace be!

Sangacchadhvam sam vadadhvam sam vo manaamsi jaanataam/ devaa bhaagam yathaa purve sanjanaana upaasate // (X-191-20)

Come together! Speak together! Let our minds be all of one accord like the divines that sat together in the past in harmony to worship.

[All people should live with one mind without enmity and this can be achieved only by the divine grace says the mantra]

Hindu scriptures identify  Kama,  Lust or Desire; Krodha, Anger; Lobha, Greed; Mada, Arrogance; Moha, Attachment; and Matsarya Jealousy as  six enemies  --These being Reactive  bind the soul to the process of birth and death   and keep it confined in this material world. (Samsara).   Especially the first three are said to pave the way towards hell.

Here I am reminded of a Dhyanasloka of Sankara  that has a reference to  Vanavasa (13 years of forest life) of  Sita  in Ramayana living in seclusion in the forest  that she   preferred to keep herself Proactive   living with Rama in the forest rather than living in Ayodhya leading a Reactive life.

Generally Vedic scholars draw inspiration  from Upanishads while   teaching  Bhagavad Gita  and Mahabharata  but Sankara sometimes relates Ramayana texts to Upanishadic Thoughts

Vana-vaasa in the Ramayana:

There is a verse in Adi Shankara's Dhanyaashtakam as follows:

"aadau vijitya vishayaan mada moha raagah
dveshaadi shatruganam aahrta yoga raajyaah
gnyaatvaa matam samanubhuuya paraatma vidyaam
kaantaa sukham vanagrihe vicharanti dhanyaah"

Having initially conquered Reactive--passion, hatred, arrogance etc., a Jnaani attains happiness even in seclusion similar to the one Rama  enjoyed in his exile  living with Sita.

It looks as though the vana-vaasa (living in seclusion) in the Ramayana...is as it were...condensed in this philosophic verse of Sankara. The asuras that Rama killed in the forest are these "aasuri sampat" (negative traits) in our own minds. Rama and Sita lived in bliss for the first 13 years of their forest life. And that mutual happiness is likened to the vidya-sukham that a Jnaani ("dhanyaah" in this verse) derives. Hence, it is said "kaantaa Sukham vanagrihe vicharanti dhanyaah". Vedanta Jnana leads to happiness which is similar to deriving happiness living with the wife. 

Vana vaasa does not have to be taken literally. It simply means that wherever a Jnaani is, he does not feel loneliness, whether in a city or in a forest for he is not influenced by Reactive Influence but lives with Proactive influence.

Hence, in our subjective Ramayana, vana-vaasa can be taken as the ability to live...even in seclusion....with the happiness derived from the message of Vedanta leading a Proactive Life.

Sraddhaa is a broad concept which has no direct English relative or equivalent.  Besides faith, it could also mean confidence, and loyalty.  The teacher Hamachi describes it as the "constant alertness arising from Love", and when choosing a single word to translate it into English, has used "awareness".  Other writers have also described the concept with emphasis on the intersection of faith and mindfulness, and it has been translated in this vein with words such as "diligence”.

Sri Aurobindo describes Śraddhā as "the soul's belief in the Divine's existence, wisdom, power, love and grace."  

It is very difficult to answer the question on Sraddha if one refuses to turn inwards and realize the Self within which is the basic thinking in Upanishads (Sraddha in the Self).   Shraddha cannot be dismissed by the simple translation of faith or devotion. It is conviction, determination, devotion, dedication and submission of the will all combined.  I believe this applies to all religions! My understanding of Sraddha in Bhagavad Gita appearing in several contests is as follows:

Lord Krishna says in Gita the individual who holds firm faith, ardent devotion and determination attains Jnaana (knowledge of Supreme Spirit)--Sraddhaavaan labhate Jnaanam.  The meaning of the word sraddha has been pronounced and revealed in many ways by Bhagavan.  Sraddha is indeed the basis of spiritual life. Revelation of the Supreme is really difficult without ardent faith, love and reverence. This knowledge is the mature fruit of devotional service, and when one is situated in transcendental knowledge, he needs not to search for elsewhere, for he enjoys peace within himself. Living in the essential nature of the self is indeed living in perfect peace.  Sraddha is the ardent aspiration of the embodied soul for the grace and blessing of the Supreme soul. It is the most sincere form of reverence arising from the deepest levels of the being. Sraddha is an unwavering, most sincere and ardent form of faith which enables all the inner beauties of Supreme-self to be revealed   to the individual. It is like going into the most intimate and honest relationship with the Supreme-soul, which gives strength and inner integrity. Sraddha originates at the heart-center by consciously living in the awareness of the Divine and gradually takes hold of the entire being. Sraddha is indeed the dynamic force that nourishes the spiritual ideals. It illuminates the understanding of the scriptural knowledge and changes into integral wisdom. Sraddha strengthens the love and devotion, purifies the thoughts, unfolds the inner capacities and sanctifies –the entire attitude towards life.

Again in his prakarna grantha (preliminary text) Atmabodha, Adisankara   draws our attention to whole Adikavya, Ramayana of Valmiki thus:

Teertvaa moha mahaarnavam hatva raaga-dveshaadi raakshasaan |
yogi shaanti samaayuktah Aatmaaraamo viraajatey
 

After crossing the ocean of delusion (samsara) and killing the monsters of likes and dislikes, the Yogi who is  united with peace, dwells in the glory of his own realized Self (Jivatma) in the domain of Aatmaaraamah (Parama-atman

Rama (Paramatman) is wedded to Sita (Jivatman) and they live together joyously with unperturbed equanimity,   in the kingdom of unconquerable Ayodhya (yoddhum ashakyaa ayodhya) and in   impenetrable jungles of exile. But suddenly she is captivated by Rajoguna in the form of golden skin  covered deer, Maricha and soon overpowered by  Dasagrieva Ravana (egoistic ten senses)  and gets imprisoned in the city of Lanka (Moha and Maya). She  then realizing  her foolishness  meditates on Rama and through the help of guru (Hanuman) gets Rama to Lanka by her Yogic meditation who leads  her across the ocean (of Samsara) and they  live happily together in Ayodhya which is Paramapada, abode of Vishnu (tadvishnoh Paramampdam).

While Siva or Vishnu are considered as Paramatman their consorts are considered as Jivatman. Generlly Hindu Gods have more than one consort except Rama who is known for his “Ekapatni vrata”.  Paramatman is one Devo Ekah” while Jivatman being amsa of Jivatman are many. Polyandry is absent among divines. It is a lone example of Pandavas married to Draupadi!

Isavasya Upanisahad in mantra 15 says Jivatman is covered by the golden vessel (Rajas or passion)—hiranmayna patrena apahitam. That is what happened to Sita by the illusion of golden deer.

Great minds think alike. After several centuries Sadasaiva Brahmendra wrote his poem "Khelati mama hridaye"   keeping the above verse from Atmabodha in mind and  embellished it with few more ideas. It is easy to see how similar these two poems are. 

“khelati mama hridaye raamah, 
khelati mama hridaye.......
moha mahaarnava taaraka kaari
raaga-dvesha mukhaasura maari
shaanti videha suta sahachaari
daharaayodhya nagara vihaari
paramahamsa saamraajyodhaari
satya gnyaanaananda shareeri 
khelati mama hridaye.......                                          ‘

A running meaning would be:

Rama dances (khelati) in my heart (mama hridaye). He is the one who helps me cross (taaraka kaari) the huge ocean of delusion (moha mahaarnava). He is the one who helps to destroy asuras in the form of my own raaga-dveshas. (passion  and hatred). With this, I regain peace (shaanti). Here, Sita is equated with peace. A special epithet is used for her- She is Vaidehi, "videha suta", princess of the Kingdom of Videha. (Sita's father Janaka was well known as a grihastha (Household Jnaani. And as videha suta, Sita is an inheritor of that peace.) Thereafter, I shall live happily (vihaari) in Ayodhya, that city which can never be destroyed (yoddhum ashakyaa ayodhya). Where is this Ayodhya?  It is in my own heart/mind (hence, dahara ayodhya). And what kind of place is this Ayodhya? It is a heart/mind where dharma flourishes. An empire (saamraajya) where noble people (paramahamsas/sanyasis/noble thoughts) are protected. Finally, Rama, who helps me accomplish all this, and who dances in my heart, what is his nature? How does he look? He is   "satya-jnaana-aananda shareeri". That Rama is my own Self, my Higher Nature, Atma whose swarupa is "Satyam-Jnaanam-Anandam” that is Anantam--  Bhuma that is plentitude    as the Upanishads declare. Rama means one who delights us--ramyate iti ramah.