RETIREMENT CANNOT WEAKEN THE
SOUL--ELEVEN COMMANDMENTS FROM OUR SCRIPTURES TO SERVE AND NOT TO SECLUDE
(Tele-lecture Notes by N. R. Srinivasan, Nashville TN, USA, May, 2019)
Hindu
American Concept of Graceful Retirement
The Hindu
scriptures, perhaps, present the earliest and oldest philosophy of retirement
from active earning life for humans. Standard life span of man, spread
over a century was symmetrically divided into four phases or Ashramas of
25 years each. Here, Ashrama is not a physical dwelling place of
charitable kind but the state of mind. The first phase was named Brahamcharya
Ashrama, when the child grew into a youth up to the age of 25
years—spending quality time in the Gurukula in complete celibacy—taking
education under the tutelage of a Guru. He graduated from Gurukula as a
matured man full of confidence and knowledge which enabled him to carve out a
place for himself in the Society. From here
onwards, began the second phase—Grihasth Ashrama—which initiated the
grown up man into worldly affairs. He was supposed to settle down in the life;
start earning; build a family and raise off-springs to pay off the Pitri-rin
or the paternal debt. As an
ideal family-man, his duty was to take full responsibility for the well-being
of his wife, children, parents and other dependents as well as to spare
adequately for those who have renounced the world.
By the age of fifty, a man’s filial and familial
duties were extinguished. Off-springs become mature and self-sufficient.
Parents crossed over to Sanyasa Ashram. Since there were no
dependents, there was no bondage, no need to slave around for money. It was a
happy time for retirement. However, retirement did not meant end of active
life. It was simply a change of perspective. The start of third phase of
life i.e. transition into Vanaprastha Ashrama, brought with it the end
of financial slavery; ceasing of active involvement in family affairs, except
for a bit of advisory role; beginning of more active and enhanced role on
social plane; and goodbye to all worries of livelihood. The last part being
taken care of by the then settled next generation.
This was a beautiful and the most thoughtful
arrangement which kept the families and the society at peace. The systematic
division successfully averted clash of ego between grown up children and the
elders, ensuring peaceful transition of power from father to son, with an
advisory role for the elder. Even kings used to abdicate their thrones in favor
of next generation and retire to forests. This established mutual respect
between the generations, fathers reposing confidence in the capabilities of
sons and the sons in return respecting the graceful wisdom of the fathers.
While this system provided magnanimous playmates, experienced guides and
selfless teachers to the younger generation, it afforded ample time to those of
ripe age to enjoy their leisure and pleasures; go to pilgrimages; see the newer
worlds; gather and spread knowledge; and work for the betterment of
society—thereby giving a new purpose to life.
Whereas the first phase of retired life—the Vanaprastha
Ashrama is virtual detachment from family affairs, the last phase i.e. Sanyaas
Ashrama, starting at 75 is complete detachment from family as well as
society as a whole along with all Karma. A Sanyaasi abandons the world
and retires alone to forest in spiritual quest; to find and achieve the life
purpose; to concentrate on the unseen; to redeem oneself; and to achieve Moksha
leading to Mukti and retire to the ultimate nether world. What a graceful
retirement! What a fine way to complete the full circle of life!!
Hindu American, basking in the reflected glory of some Institution,
Designation or Enterprise, shudders at the very thought of retirement. He
feels insecure without the powers that he wields in active life. For him the
very word “Retirement” and living alone detached from his family is nothing
less than a bolt from the blue, something abhorrent that will render him a
useless nut, a nameless and faceless old hag. He wants to avoid retirement and
cling to power till last breath of his life, if possible. There are people who
take pride in announcing that they will never retire from their company and
would like to take their last breath on Chairman’s seat. What a poor and
colored view of life! These gentlemen never think that they are depriving at
least two next generations of precious experience. Betty Sullivan is right on
point when she emphasizes—“There is whole new kind of life ahead, full of
experiences just waiting to happen. Some call it ‘retirement’ I call it
‘bliss’.” And surely, bliss it is, at least for the men of sound mind and body.
Retirement is not something to detest, but to
welcome with an open heart and mind. It is an elevation in the hierarchy of
social standing, a beautiful practical twist to otherwise stressed life; a
virtual return to the carefree times of childhood; and a pronouncement of freedom
from the annoying tantrums of the boss or customers. It is a time to fulfill
one’s dreams; to follow hobbies; to pursue passions and order the clock on the
mantle to click to one’s dictates. The myriads colors and scents of flowers;
the sweet chants and chirpings of beautiful birds; the fascinating song of the
circulating air; the soothing murmur of the running river—all these gifts of
the nature that you missed throughout your life—are yours for asking. You can
enjoy the different hues and colors of sand, as well as the ethereal melodies
of stones, when they are caressed by the passing winds.
Retire happily and gracefully, not from gainful
employment only, but from the grinding ways of life; from unwanted meddling in
the life of matured off-springs; from worries and problems of ever entangling
family affairs, but certainly, not from the life itself. Work for some
social cause of your liking; make friends with the like-minded; enjoy theatre
or cinema with your spouse. Go to a river bank and have a nap under the
shade of a tree on carpet of green grass, if you so like. It is no waste of
time, it is being with the nature, with yourself. Besides, it’s nobody’s time
but your very own that too earned with sweat.
As I was lying in bed recouping after my heart surgery in
2002 that came as a shock I was thinking of my retirement plans.
I had no financial problem and also blessed with a caring family
for the Good Lord has been guiding my destiny as I deserve--yad bhadram
tanma asuva. In preparation for my last phase of life I decided to write
my life’s story. I thought it would be few pages,
because I am neither rich
nor famous like Bill Gates, Einstein or Chinmayananda.
I was surprised it ended up with 350 pages. It turned out to be a success
story coming from rags to the midway to adequate richness to lead a happy
life. Then I felt this was not my doing. I was not instrumental for my success. There should be a
hand behind it. This thinking allowed me to turn inwards and see how Self
within me is guiding me to bring all the memoirs of more than 70 years of
active life’s struggle for success to take care of my family for which I
kept no diary. I did fulfill all my obligations before I retired and
helped many countries in my limited capacity to improve their economy by my
know-how, show-how and do how and improving the lives of many by creating job
opportunities. Yet why am I not happy? My physical body is getting
weaker than in the past. I try to improve physically but not comparable to
the past. Janma mrityu jaraa vyaadhi is a natural phenomenon one has to
deal with. Influenced by a group of philanthropists in Nashville, inspired by
visiting Gurus, turning inwards and going deep
within me, I realized my inner-net was as in-tact with no
damage caused even when I was lying in
bed struggling for life affected by cerebral meningitis at the age of 14
or even after retirement. Only my realization was late! Why not then
turn to inner-net and lead a healthy spiritual life sharing with others. After
all I am on a journey and there is a hand directing it. I recalled the advice
given to me by three Sankaracharyas once in my active life to practice svaadhyaya, satsanga, satseva after retirement
and also later reiterated by Swami Chidananda of FOWAI Forum in his E-mail
repeating the same advice. Then why not recognize my
mind-body-spirit to define who I am now and how to become my ideal
Self in the future till He decides to withdraw me from this physical world.
After all I am human and it has several constraints. Once has to cross 18 steps
they say to overcome all constraints to reach the spiritually destination that
I had explained to you in the past! My spirit can never die here or
elsewhere and it is safe in his hands directing all the time as Gita Says. It
has a better choice than my physical egoistic body. It is for my blog
readers and HR Forum Participants to verify the fact. Even this last
Sunday 7, April 2019, I felt my physical heart was too weak to
serve further but not my spiritual heart but I made bold to teach Vedanta class
fully prepared, for the soul can never go weak or can be disturbed as
Swamiji says!
The famous psychologist Viktor
Frankl knew a lot about looking for meaning of life. In his book Man’s Search
for Meaning, Frankl wrote, “Happiness cannot be pursued, it must ensue. One
must have a reason to be happy.”
Frankl believed that the very
pursuit of happiness is what thwarts happiness, but once you have a reason to
be happy – i.e. a meaning – happiness comes automatically.
- Happiness is about looking inward. It’s about satisfying your needs and wants. Happiness without meaning results in a shallow, self-absorbed life. When things go well, when your needs and desires are satisfied, you’re happy. When things get difficult, watch out.
- Meaning is different. It’s focused outwards, on others. It’s about taking care of others and contributing to your community or society as a whole. When we see our purpose as larger than ourselves, we no longer need to pursue happiness. It comes naturally, even in the face of temporary setbacks and discomforts.
After
all the living entities are described as separated parts and parcels under the
care of the Supreme Bhishak (Vaidyo Narayano Harih) as Gita
teaches us. “What is born must die someday, and death does not mean total
extinction of the being. Such a succession of states does not
imply either the creation or destruction of the substance, whose states they
are, but merely its passage from one specific condition of actuality to another
condition of actuality. Such is the view of causation. The fundamental material
is in-originated and indestructible. It passes through varied conditions of
existence" says Ramanuja. Of course Hindus believe in going circular
unlike other faiths who believe in "One Linear Life to Live" So let
us dedicate our work unto Him without desire for gain or glory and free from
egoism without lethargy as long as we can. Our retired life should not weaken
it or slow it down by the impediments that we face!
I
was
inspired by a long E-mail on the subject
of Retirement from H.H. Swamiji
which went well with the philosophy of
my discourse “Twelve Tips of Magnetizing Spiritual Wisdom from
Upanishads”.
Missy Franklin, the five-time
Olympic gold-medalist swimmer announced a shock retirement in December last
year to call time on her career but on the bright side; it allowed her to do
things that she couldn't do as an active athlete. Besides a champion athlete, Franklin
who is a Christian also knows quite a bit about Hinduism. She is fascinated by
the Ramayana and Mahabharata. She plans to visit India and study the most beautiful
aspect of Hinduism, the idea of Karma and of being good to one.
Thanks to her time as a student at the University of Georgia, she also
knows a lot more about the history of Yoga. She plans to learn
about the true roots of yoga and its process, and feels how sad it is
that the Western practitioners of Yoga have completely neglected the
essential spiritual aspect of Yoga in Hinduism. She wants to learn
about what Yoga is all about and how it is about that connection with the
divine and creating that Oneness!
Sometimes we have to retire from one active life to another but that
comes from life experience from previous active life and the level of
attainment. Missy Franklin had become rich and famous but it is highly commendable that she wants to focus on Apara Vidya
instead of leading a luxurious life for physical enjoyment alone and lead a
retired egoistic life.
Vaanaprastha Ashrama in Hinduism was virtual detachment from
family affairs, the last phase i.e. Sanyaas Ashrama, starting at 75 is
complete detachment from family as well as society as a whole along with all
Karma. A Sanyaasi in the past abandoned the world and
retired alone to forest in spiritual quest; to find and achieve the life
purpose; to concentrate on the unseen; to redeem oneself; and to achieve Moksha
and retire to the ultimate nether world. What a graceful individual
retirement it used to be! What a fine way to complete the full circle of life!!
But not Modern Sanyasis like Swami Chinmayananda, Dayananda,
Chidanandas, Sadhvi Bhagavti Saraswatiji etc., whose guidance is needed in this
changing world in troubled waters of hatred and killings. They live with the
world, guide the world and shape the world to live in PEACE but not in
PIECES. I have come across rare few retired doctors and
professionals in USA who are philanthropists who have raised the institution of
Hindu Temples and struggling hard to keep the continuity of Hindu culture
in this land but somehow they have not developed united thinking with the
visiting as well as resident modern Gurus who have not retired to the forests!
They are busy too to run these religious institutions they created on
commercial lines with minimal focus on spiritual management or uplift having
missed focus on it in their ambitious busy early life.
But what could be peaceful for those who
lead a retired life not going to the same work place or places, where we had
gone for 30 or 40 years as Swamiji says: go deep into the study of the holy
texts that you might have studied earlier casually; then “veeta-raaga-bhaya-dvesha-krodhah
vigatajvarah yudhyasva om-itya-atmmaanam
yunjeeta” getting rid of desire, fear, hatred, anger unite your Self with the Supreme that is
Om in Trikala Sandhyavandana and engage in Sevadharna without lethargy. Of course I too need it.
To preach is easy but to practice it is difficult. Only Swamijis can! I
worked for 44 years after completing college education. In fact I started
working in a printing press at the age of 10 too, while studying and
helping the family in daily routines. It had been a long and winding path and
it is time for getting ready for further journey through unknown worlds
that He only can determine for me!
Swami
Chidananda meanwhile announced that he will supply 18 pointers to possible
applications of legacy of yoga in Bhagavad Gita to life based on 18
Chapters, to guide life after the age of 60 years, which is the
typical age group of retired people. May be some points works for me too at 90! My spiritual awakening was a late realization
caught earlier in the whirlpool of material world for existence, struggle and
success. Better late than never! Many
of you are at the right age and therefore do not miss the opportunity to listen
the wisdom thoughts of Guruji.
Gist
of his proposed lecture was as follows. Geetā supplies valuable guidance to us till
our last breath, as long as we have the capacity to think, reflect and receive.
Retired life therefore is as much a good time to study the holy text as any
other period of life. Not going to the same work place, where we had gone for
30 to 40 years, really speaking, is a mere superficial change. The inner
psychological life is no different after the so-called retirement. This webinar
will supply 18 pointers to possible applications of Geetā to life after
the age of 60 years, which is the typical age group of retired people.
Weapons cannot cut this SOUL! Let me now go deep into his thoughts briefly
summarized as Ten Commandments of Gita and later advised me appreciating my
E-mail “Yuddhyasva vigatajvaraah” that I added as eleventh commandment.
Hindus have more faith in even numbers than odd and always donate 101 rupees
and not rupees 100. Odd numbers help
decisions as in the Supreme Court rulings! In fact it was a comment and advice
from Swamiji to my E-mail on the subject.
“Geetā is never tired of guiding us; we should not be tired
either, just because we retired from work!
Geetā supplies valuable guidance to us till our
last breath, as long as we have the capacity to think, reflect and receive.
Retired life therefore is as much a good time to study the holy text as any
other period of life. Not going to the same work place, where we had gone for
30 to 40 years, really speaking, is a mere superficial change. The inner
psychological life is no different after the so-called retirement. Here are 10
pointers to possible applications of Geetā to life after the age of 60
years, which is the typical age group of retired people. The topic is surely akin to the traditional concept of vānaprastha,
the third among the four stations of life as envisaged by Sanātana Dharma. Let
me state that vānaprastha today has
little to do with going to a forest; it is major changes in lifestyle and
important shifts in outlooks or priorities that bring about the third stage, no
matter where you live” says Swamiji.
Let’s begin with simple things and slowly move towards deeper,
philosophical pieces. The first five below are relatively simple and the last six
relatively subtle.
1. Take Right Food
One mistake most of us would have done during the fast-paced life
before retirement is surely eating carelessly. Geetā is insightful in
advising us to take ‘saattvik food,’ which will ensure better health,
physically and mentally. We must reduce, if not completely stop, spicy food,
stimulants like coffee and tea and so on. Geetā says our food should promote, “long life, balanced
outlooks, inner strength, true health, contentment and loving disposition”! We
must find out such healthy food that take us in the direction of these
pointers.
Aayuh sattvabalaarogya-sukhapreeti-vivardhanaah
| rasyaah-snighdhaah-sthiraa-hridyyaa aahaaraah saatvikapriyaah || 17--8 ||
The
foods that promote longevity, virtue, strength, health, happiness, and joy are
juicy, smooth, substantial, and nutritious. Such foods are liked by persons in
the mode of goodness (Saatvik).
The
purpose of food is to increase the duration of life, purify the mind and aid
bodily strength. In the past great
authorities selected those foods that best aid health and increase life’s
duration, such as milk products, sugar, rice, wheat, fruits and vegetables.
These foods are very dear to those in the mode of goodness (Sattvaguna). Some
other foods, such as baked corn and molasses, while not very palatable in
themselves, can be made pleasant when mixed with milk or other foods. They are
then in the mode of goodness. All these foods are pure by nature. They are quite distinct from things like meat
and liquor. Gita says people can be
gentle (saatvik), passionate (rajasik) or lethargic (tamasik) largely influenced by the food they consume. Austerity of the body, Austerity of the
speech and Austerity of mind practiced by people whose aim is not to benefit
themselves materially but to please the Supreme are always in the Mode of
Goodness or Saatvik. Austerity of the
body calls for Saatvik food. Religious
people are by nature Saatvik and by nature non-violent. The three-fold austerity, practiced by people
whose aim is not to benefit themselves materially but to please the Supreme, is
of the nature of goodness.
Jainism
originating from Hinduism therefore teaches against the consumption of meat and
eggs, but dairy consumption is allowed to please Jina. The mountainous town of Palitana is the world’s first vegetarian city,
where the sale of meat and eggs, as well as animal slaughter are banned.
Why Gita and Upanishads dwell on food so much? Upanishads say “annam na nindyaat annam na parichaksheeta annam bahukurveeta” Don’t abuse food, don’t
waste food, and multiply food. Food is very essential for sustaining the body.
If the quality and quantity of food intake is not regulated, it definitely
becomes a treacherous ally. Discipline in eating habits gives strength,
vitality and lot of self-respect. Disciplinary food habits are indeed the
gateway towards union with GOD. That is the basis on which our scriptures
prescribe Ekadasi vrata. “Fasting and
Prayer give in the requisite discipline. Spirit of self-sacrifice, humanity and
resoluteness of will, without which there can be no progress”. We have been
through Satyagraha.
2. Speak in Truthful and Pleasing Ways
Pressures of life, stress everywhere and varieties of
temptations and provocations would have made us speak irresponsibly on many occasions.
We would have hurt our own near and dear ones in the process. We would have
gossiped at the work place against those colleagues or higher ups, whom we
would not have liked. All this would have caused a lot of damage to our own
mental well-being. Geetā, which is everybody’s scripture, exhorts `us,
“Let your speech be not-agitating, true, pleasing and beneficial.”
Anudvegakaram
vaakyam satyam priyahitam cha yat | Svaadhyaaya-abhyaasanam chaiva vaangmayam tapa
uchyate || (17-15)
Speech
that is non offensive, truthful, pleasant and beneficial and which is used for
the regular study of scriptures is called holy gospel or austerity of word.
One should not speak in such a way as to agitate the mind of
others. Of course, when a teacher speaks, he can speak the truth for the
instruction of his students but such a teacher should not speak to others who
are not his students if he will agitate their minds. This is penance as far as
talking is concerned. Besides that, one should not talk nonsense. When speaking
in spiritual circles, one’s statements must be upheld by the scriptures. One
should at once quote from scriptural authority to back up what he is saying. At
the same time, such talk should be very pleasing to the ear. By such
discussions one may derive the highest benefit and elevate human society. One
should try to study vast Vedic literature and be guided by the wisdom of Vedas.
satyam bruyat priyam
bruyat na bruyat satyam apriyam priyam cha nanrutam bruyat esha dharmah
Sanatana--Manusmriti.
Speak truth in such a way that it should be pleasing to others.
Never speak truth, which is unpleasant to others. Never speak untruth, which
might be pleasant. This is the path of eternal morality, Sanatana Dharma. To
speak truth is an eternal value irrespective of time and place.
But the expression of truth should be accompanied by two
conditions. Firstly, it should be presented in a loving manner and secondly it
should be spoken for the betterment of others. How you speak is as important as
what is said. Priyam means speech
that does not hurt others. Hitam is
something that is said for the good or betterment of others. One should be
careful of speaking truth but not hurting others.
We should be careful in speaking the truth. The purpose should
be good and the words used and the manners in which they are spoken are
important. So the value of truthfulness is relative to a situation. According
to the Indian scriptures while living in the world of relativity truth can be
interpreted in many ways.
3. Invest Time and Energy in Health
Calling daily exercise a sacrifice (yajna) that is
honored in the Vedas, Shri Krishna praises the value of ‘yoga’ in
boosting our holistic well-being. Yoga, as we know, is āsanas,
prānāyamas and much more. Eight stages (or limbs) are described in
Patanjali’s astha-anga-yoga). Worldly life generally pollutes our
psychological condition and injects many kinds of toxins into our physiological
system, which is much acknowledged by modern medical science. Shri Krishna
talks of a ‘thorough cleansing’ (kshapita-kalmashāh 4.30),
that compares well with the popular ‘detoxification’ of modern times. We must
do, in retired life, what we could not attend to in the busy life of working
and earning.
Dravya-yajnas-tapoyajna
yogayajnaas-tatahaapare |
Svaadhyaaya-jnaanayajnaascha yatayah samsitavrataah
There are others, who enlightened by sacrificing their material
possessions in severe austerities, take
strict vows and practice the yoga of eight-fold mysticism, and others
study Vedas for the transcendental knowledge.
The Dravya yajna is performed by donating a part of one’s
earnings for the construction of schools, orphanages, hospital, temples,
etc. In this type of yajna the
fund-rising dinners are organized in order to collect money for the welfare of
the community. By donating to monasteries and Muths, the saints and other
learned scholars are helped to awaken the society with spiritual performances.
Such type of services help the individual to maintain a balance in society. It
gives self-satisfaction and enhances the spirit of sharing. This is indeed a
Yajna or austerity which purifies the individual and helps him in
GOD-realization. Swa means the
indwelling light and dhya means to
study and so Swadhyaaya means the
study of the self. Study of the self becomes possible through various types of
services performed for the self-purification. Svadhyaaya also means the study
of the scriptures and enlightening the lives of others with scriptural
knowledge.
There are others who engage themselves in different kinds of
mystic Yogas like Patanjali for
particular perfection (hatha yoga, ashtanga yoga etc.) or trying into merge with the existence of the Absolute by
Sanyasa-yoga. All these practices are called Yoga-yajna, sacrifice for a certain
type of perfection in the material world or spiritual world. Even in Sanyasa yoga one can attain Salokya
(in the area) or Sameepya (in the vicinity) of
Brahman but not Saaujya (merge
with Brahman) that can be attained only
by the mercy of the Supreme Lord and His bona-fide devotee.
But How can We Attain that Goal?
Vedantavijnaana sunischitaartaah sanyaasa-yogaad- yatayah
suddhasatvaah | te brahmaloketu paraantakaale paraamritaat paramuchyanti sarve ||
MNU ||
Those
who are successful in personality integration that have conquered their hosts
of sense organs, that are pure minded on account of the renunciation of desire
oriented actions (kamyakarmas) that
have ascertained the Supreme Reality through the knowledge that originated from
the learning of the Upanishads (Vedantavijnaana), that are established in
Brahman, become all liberated at the end of the final body on account of the
grace of the Supreme immortal principle, Brahman.
The
goal of Vedanta is Paramarthavijnana--or Self-realization. That
is obtained by Sanyasa-yoga. Though Jnaana (Knowledge) is
the sole cause of liberation Sanyaasa (renunciation) is necessary along
with it. Jnana dispels ignorance by revealing the Truth, but Tyaga (sacrifice)
and Yoga as recommended by Patanjali are necessary to engender the undistracted
and pure state of mind in which alone knowledge could shine
un-intermittently. Sanyaasa means dedication of the fruits of
actions to God and yoga the practice of samadhi leaving all worldly
attachments.
Here is yet another thought to turn inwards --aatmana vindate
premam- Realization of True Love that is GOD comes from turning to
your Inner-net coming from John Smaalman: "Humanity is on the verge of an enormous
breakthrough in consciousness, in awareness, that will release untold new
information into every heart that chooses to open to it about your ongoing
spiritual evolution. This moment was instantly and divinely planned when
you chose to undergo the experience of separation, because God, in His infinite
Love for you, immediately willed that you have the perfect route out of the
experience of separation and back to full awareness of your Oneness with
Him. As you have so often been told it is your natural state, and it is a
state from which you have never departed, despite all the apparent evidence to
the contrary."
“Spirituality (Sanyasa) is not just
sitting in lotus posture and meditating X number of hours in a dark room. Sanyasa
doesn’t take you out of the world but allows you to be in the world
in such a way that every minute, every moment you are achieving excellence,
because the fullness of who you are, your intention, attention, sincerity and
commitment is there. Spirituality enables and keeps you connected to the depth
and truth of yourself so that you can truly bring the fullness of yourself to
every move. Life and excellence are not just about connecting to the
internet and getting the fastest speed but we must remember to connect with the
inner-net and get the right direction" advises Sadhvi Bhagavati.
4. Sleep Adequately
Not going to any form of excess, we must give to our body
adequate rest, which is one of the privileges of retired life. This hurried
world, called mad at times, leaves us sleep-starved in general. We must find
out the optimum number of hours of sleep that our body actually needs, and give
that to our precious instrument. Geetā talks of ‘optimum duration of
sleep and of staying awake’ and warns us against either excess or deprivation.
Yuktaahaara-vihaarasya
yukta-cheshtasya karmasu | yukta-svapna avaboedhasya yoge bhavati duhkhahaa
|| (6-17)
Yogic
discipline will succeed and destroy all pains for one who is balanced in his
food intake, recreation, and effort in actions, sleep, and wakefulness.
[Yoga
destroys all sorrow; it is only for the moderate in eating, recreation,
working, resting, sleeping, and
waking.]
Extravagance in the matter of eating, sleeping, defending and
mating--which are demands of the body--can block advancement in the true
practice of YOGA for progressive development of body, mind and spirit trying into merge with the existence of the
Absolute by Sanyasa-yoga. As for sleeping is concerned sanyasa-yoga
practitioner is always alert in the discharge of his duties as you have
experienced by the regular dispatch of spiritual nectarine drops receiving from
Swami Chidananda. Such a person cannot bear to pass a minute of his life
without being engaged in the service of the, Lord or Satkarya. One who is regulated
in all his works, speech, sleep, wakefulness and all other bodily activities,
there is no material misery for him.
The
inspirational mantra Uttishthata
Jagrata was Swami Vivekananda’s
message to the Hindus to get out of their slumber. Viswamitra awakened sleeping kid Rama to get
up as it was already time for his early morning prayers or Sandhyavandana with
the sloka “uttishtha narasardoola
kartavyam daivamahnikam”. The mantra above from Kathopanishad (3-14) was
meant as a call to his countrymen to awaken their "sleeping soul" and
propagate the message of peace and blessings given by the "ancient
Mother" to the world. "Awake" also denotes the awakening of
one's real nature and the consequent ushering in of prosperity. "Arise" was meant as a passionate
call for national awakening from slumber to obtain political freedom for the
country from colonialism and to not to "stop" until the
"goal" was achieved. This was essential in the social, economic and
political fields. "Arise" was also intended to mean to get out of the
state of helplessness. Swamiji also urged people to learn from Hindu sacred
scriptures, which he felt contained all the instructions to arise out of the
"hypnotism of weakness" and which indicated that no individual is
inherently weak.
5. Train Your Senses
Spirituality never asks us not to enjoy life. All it does is to
urge us not to get enslaved by the pleasures that sense objects bring to
us. In retired life too, we must enjoy life but the key word is “moderation”.
It is but natural that various sense objects like delicious food, dance and
music attract our senses. Geetā asks us not to come under their
sway. The verse (shloka) in the context, in fact, generalizes the
situation to both attractions and repulsions (rāga and
dvesha). When the external world either tempts us or provokes us, we must
exercise restraint and maintain our balance.
Indriyasyendriyasyaarthe raagadveshau vyavasthitau | tayor na vasam aagaccchet- tau haasya pramanthinau
|| 3-34 ||
Attachment and aversion for the objects of senses abide the
senses; one should not come under their sway, because they are his enemies.
Dhyaayato vishayaan pumsah sangasteshupajaayate | sangaat
sanjaayate kaamah kammatkrodho abhijaayate ||
While
contemplating the objects of the senses, a person develops attachment for them,
and from such attachment lust develops, and from that anger arises. (The
slightest thought of sense pleasure will agitate him to gratify his desires)
There is a fixed order of attraction and repulsion and repulsion
between each sense and its object (raaga-dvesha). Let no one come under the
influence domination, for they are marauding enemies of people.
Happiness is the basis of all human endeavors, including the
acquisition and propagation of knowledge. Desire like all other power given by
the Lord is not the problem. One can have desires with a proper frame of mind that
gives us control over desire and attachment to experience sensual pleasures
again and again or the aversion or dislikes for the unpleasant. If we can
manage our desires, everything we have becomes a luxury rather than a
necessity. With attitude, we can get mastery over all our likes and dislikes.
The only necessity to have a frame of mind that makes everything a luxury.
Those who have knowledge, detachment, and devotion have neither likes nor
dislikes for any worldly object, person, place or work.
One should act with a sense of duty without being governed by
personal likes and dislikes. Karma-yoga is the only austerity and penance in
this age by which one can reach GOD while living and working in the modern
society without going to the mountains and jungles as Sanyasi. The likes and
dislikes (raga-dvesha) are destroyed in a noble person at the onset of Self-knowledge
(aatmanaa vindate veeryam) or Jnaana that is turning to your inner-net
and detachment (vairagya). The
personal likes and dislikes are two major obstacles on the path of
perfection. One who has conquered Raaga and Dvesha becomes a free bird and attains liberation or Mukti through
Moksha. (Moksha=Moha+Kshaya) that
means complete elimination of all desires. In spite of regulated
sense-enjoyment, there is every chance of falling down; therefore any attachment
for regulated sense enjoyment must also be avoided by all means. That is
vairagya.
In a set of seven mantras Kathopanishad says: “Know that the Self is the rider (Jivatman),
and the body is the chariot; that the Intellect (Paramartman) is the
charioteer (driver) and the mind (the organ of perception) the
reins. The senses, say the wise, are the horses; the roads
they travel are the mazes of desire. The wise call the Self the enjoyer when he
is united with the body, the senses and the mind. When a man lacks
discrimination and his mind is uncontrolled, his senses are unmanageable, like
the restive horses of a charioteer. But when a man has discrimination and his
mind is controlled, his senses, like the well-broken horses of a charioteer,
lightly obey the rein. He who lacks discrimination, whose mind is unsteady and
whose heart is impure, never reaches the goal, but is born again and again.
But he who has discrimination, whose mind is steady and whose heart is pure,
reaches for charioteer, reaches the goal and having reached it is born no more.
The man who has a sound understanding for charioteer, a controlled mind for
reins—he it is that reaches the end of the journey, the Supreme
Abode of Vishnu (Brahman) in his all-pervading aspect (salokataam
saaujyam aapnoti)
6. Do Not Waste Energy on Thoughts of What You Got
A major cause of depression as we get older is the repetitive thought
of “how we received less” in various contexts. In terms of material rewards and
positions or in terms of love and respect, our mind may brood over “what we
got” and that is sure to sap us of our energy. “karma-yoga6”,
the celebrated teaching of Geetā, basically asks us to focus on giving our
best and not waste energy on receiving the most. It is never too late to
make this shift in focus. Let us do it as we embark on our retired life.
Karmanyeva adhikaraste maa phaleshu kadaachana |
maa karmaphalahetur bhoor maa te sangoastv-akarmani || 2-47 ||
You have a right to the performance of action alone, its fruits
are never within your control. Do not perform action with an eye to its fruits,
nor let there be in you any attachment to the non-performance of action. The
fruits of work should not be your motive. You should never be inactive.
We have control over doing our respective duty, but no control
or claim over the results. Fear of failure, from being emotionally attached to
the fruit of work, is the greatest impediment to success because it robs
efficiency by constantly disturbing the equanimity of mind. A farmer is
responsible for working his land yet has no control over the harvest. But, if
he does not work his land he cannot expect a harvest also. Therefore the boundary of one’s jurisdiction
ends with the completion of one’s duty
A Karmayogi is always on the path of service (Seva) without
waiting to enjoy the fruit of work. He or She has learned to enjoy the joy of seva. The myopia of the short-term
personal gain caused by Ajnaana, the
ignorance of metaphysics, is the root cause of all evils, in the society and
the world. Acting in only in one’s own
self-interest is sinful. The Welfare of Individual lies in the Welfare of Society.
The wise work for all the society,
whereas the ignorant work only for themselves, or the children and
grandchildren. In the words of Sri Vinoba Bhave, “Behind a person’s action are
generally two types of attitudes. One is the assured feeling, ‘I shall enjoy
the fruit of my action. I have the right
to it’. On the contrary, there is feeling, “If I am not to enjoy the
fruit of action, then I will not act at all”. Gita tells us of yet another
attitude of mind or way of life, which says, “You must of course act but don’t
think that you have a right to the fruit”. Duties must be done, not with
considerations like pleasure, profit or victory, but with the conviction that
is one’s duty (Ramanuja). Gita says “Yuddahaya
Yujyasva” set out to do your duties like Visvamitra reminded Rama “ Kartavyam daivamahnikam” discharge your
divine duties with a purified heart. The
expression yudhyasva in the command
refers to all duties and obligations that one is engaged in. It further says “yudhyasva vigata jvaraah” discharge your
duties without any lethargy or hesitation or constraint. “Yad bhadram tanma asuva”--He knows what is best for you. In our own limited mind you are bound to
settle for less than what He has in mind knowing your sincerity.
See
the flower, how generously it distributes perfume and honey. When its work is
done, it falls away quietly. Try to be like the flower, unassuming despite all
its qualities.”
― A. P. J. Abdul Kalam
Saktaah karmanya-vidvaamso yathaa
kurvanti Bhaarata | kuryaad-vidvaams-tathaa-saktas-
chikeershur-lokasangraham || 3 -25 ||
Na buddhibedam janayed ajnaanam
karmasanginaam | joshayet sarvakarmaani vidvaan samaacharan || 3--26 ||
“The
Ignorant toil for result; The Wise–selflessly; Blaze the trail for detached
action clearly; for the common weal, path to eternity; For the benefit of the
entire humanity” You have to burn if you have to shine like the Sun!
7. Let the Water Not
Enter the Boat
A million gallons of water can be around a boat but the vessel
is safe as long as the water does not enter it. Likewise a lot of things can go
wrong around us but, if we keep them in their right places, and not let them
enter our inner chambers of thought and feeling, we can remain objective. We
can then take right action. Geetā says exactly this, “Keep out those things
that belong outside!”
Sparsaan kritvaa bahir
baahyaams chakshuschaivaantare bhuvoh | Praanaapaanau samau kritvaa
naasa-abhyaantara-charinau || 5-27 ||
Yatdriya-mano-buddhir
-munir- mokshaparaayanah | Vigataecchaa- bhaya-krodho yah sadaa mukta reva sah
|| 5-28 ||
The
disciplined sages ( expert
boatmen) who are entirely dissociated from desires and anger, who have
controlled the mind (know the dangerous surroundings of the water), and who
have known the real nature of the Self, will find around themselves the calm of
the Supreme Spirit, viz. they are not anyway disturbed whatever happens around
them. The silent sage (Calm expert boat-man), who has controlled his own
senses, mind and intellect or reason (in control of raging waters around), being keenly intent on getting liberated from
worldly shackles, and having got rid of desires, fear and anger, is indeed a
liberated one (successful boatman).
Shutting out the external sensory contacts,
fixing the vision between the two eyebrows, controlling the outgoing and
incoming breath flow, with the senses mind and intellect fully restrained, and
free from desire, fear, and anger-- the sage who aims at Mukti salvation, as his highest goal, he is verily liberated
forever.
Naadis are astral channels of flow of
energy in human body. When the cosmic currents--flowing through Idaa and
Pingalaa naadis in the astral spinal
cord--are separated by the opening of the Sushumnaa Naadi by the
practice of Mahaamudraa Kriyaa or other similar yogic techniques; breath
flows through both nostrils with equal pressure, the mind calms down, and the
field is prepared for deep meditation leading to trance (Samaadhi).
Being intent on liberation (crossing
the ocean of Samsara) one would naturally keep off from natural pleasures and
material possessions (dangerous waters around the boat). He is already liberated and he needs to exert
himself no further. When he has got rid of all the attachments and
involvements, he is on that very account liberated even while he is alive,
One has to drive out the sense
objects keep off (the dangerous waters entering the boat) such as sound, touch,
form, taste and smell by the pratyaahaara (breathing) process in Yoga.
And then keep the vision of the eyes between the two eyebrows and concentrate on
the tip of the nose with half closed lids. There is no benefit in closing the
eyes altogether, because then there is choice of falling as sleep. Nor is there benefit in opening the eyes
completely, because then there is the
hazard of being attracted by sense objects. (A boatman has to be vigilant all
the time). The breathing movement is
restrained within the nostrils by neutralizing the up-and-down moving air
within the body. By practice of such a Sanyasayoga
one is able to gain control over the senses, refrain from
outward sense objects, and thus prepare oneself for liberation in the Supreme (Saayujya). This is a better way of controlling the
senses than by Ashtaangayoga of Patanjali.
Vedantavijnaana sunischitaartaah sanyaasa-yogaad- yatayah
suddhasatvaah | te brahmaloketu paraantakaale paraamritaat paramuchyanti sarve
||MNU ||
Those
who are successful in personality integration that have conquered their hosts
of sense organs, that are pure minded on account of the renunciation of desire
oriented actions (kamyakarmas) that
have ascertained the Supreme Reality through the knowledge that originated from
the learning of the Upanishads (Vedantavijnaana), that are established in
Brahman, become all liberated at the end of the final body on account of the
grace of the Supreme immortal principle, Brahman.
The
goal of Vedanta is Paramarthavijnana--or Self-realization. That
is obtained by Sanyasa-yoga. Though Jnaana (Knowledge) is
the sole cause of liberation Sanyaasa (renunciation) is necessary along
with it. Jnana dispels ignorance by revealing the Truth, but Tyaga (sacrifice)
and Yoga as recommended by Patanjali are necessary to engender the undistracted
and pure state of mind in which alone knowledge could shine
un-intermittently. Sanyaasa means dedication of the fruits of
actions to God and Yoga the practice of samadhi leaving all worldly
attachments.
The
hermits are of two kinds. Those that
perfect Bhaktiyoga here alone and enter into
Supreme abode of Paramaatman at
the end of that birth--are one kind. The other class of hermits “Sattvasuddhi” (purification of mind)
from “Sanyasayoga” for the attainment
of the decisive knowledge of the Upanishads that is for “Vedantavijnaansampattaye”
(rigorously arrive at the conclusion taught by Vedanta through direct
knowledge)
8. Take the Support of Om
Without mincing words, Geetā praises the great sound Om.
Reciting Om, we can gather our mental energies, which were otherwise getting
dissipated in countless ways. During the evening of our life, and, what is
more, at the time of departing from this world, nothing is more helpful than
anchoring our thoughts in God, best represented by Om. As we study Vedānta, our understanding of Om
gets deeper and the practice of reciting the mystic sound is bound to get far
more beneficial.
Sarvadvaaraani
samyamya mano hridi nirudhya cha | moordhny-aadhaayaatmanah praanam aasthito
yogadhaaranam || 8-12 ||
[He,
who forsakes his body with the syllable OM on his lips, the Symbol of Brahman,
achieves the supreme goal.]
Om ity ekaaksharam
brahmavyaaharan maam anusmaran | yah prayaati tyajan deham sa yaati nparamaam
gatim || 8-13 ||
When one leaves the physical body by controlling all the senses
focusing the mind on GOD and Praana in the cerebrum, engaged in yogic
practices, meditating on Lord and
uttering Om--the sacred monosyllable sound power of Eternal
bring (Brahman)--one attains the Supreme Abode.
The sound of Om or AUM is a combination of three primary sounds:
A, U, and M. It is the source of all sounds one can utter. Therefore, it is the
fittest sound symbol of Eternal Being (Pranava for Brahman). It is also the primeval impulse that moves
our five nerve centers that control bodily functions. Yogaananda calls OM the
sound of the vibration of cosmic motor. He Bible says: in the beginning was the
word (Om, Amen, Iman) and the word was with GOD, and the word was God
(John1.01). This cosmic (anaahat)
sound vibration is heard by yogis as a sound, or a mixture of sounds, of
various frequencies. For a detailed study go through my detailed discourse on
the subject:
The Omnic meditation, mentioned here by the Lord, is a very
powerful and sacred technique used by the saints and sages of all religions. It
combine’s Patanjali’s last six steps into three easy steps, and will be given
to sincere seekers without any fees--upon a request to the American Gita
Society. Briefly, the Omnic method
entails getting mind permeated by a continuous, reverberating sound of
AUM.
The scriptural knowledge has its place, but it is through direct
realization that inner -net can be reached and the outer shell discarded. Meditation is the way to inner realization, and
should be learnt, personally, from a competent teacher, Realization of the true
nature of mind leads to meditation. When you pray He listens; when you meditate
He speaks.
Mahanarayana
Upanishad on OM:
omityātmānaṁ yuñjīta
| etadvai mahopaniṣadaṁ devānāṁ guhyam |ya evaṁ veda brahmaṇo mahimānamāpnoti
tasmādbrahmaṇo mahimānamityupaniṣat ||
Having
meditated upon the Supreme one should concentrate his thoughts on Him uttering
the syllable Om.
This,
the syllable Om, verily is the substance of many great Upaniṣads and a secret
guarded by the gods without imparting to the unfit.
The
seeker of Brahman or Brahmana who practices meditation on the Supreme thus,
with the aid of Prāṇava, attains the unlimited greatness of the
Supreme. By that he attains the greatness of Brahman.
Thus
the secret knowledge has been imparted.
Here
the seeker of Brahman or Brahmana is first enjoined to
worship GOD (Deva or Vidhartara) as the Antaryāmin and Creator to
remove the obstacles in the spiritual path and then commanded to focus his
inward attention on the Supreme Reality through the symbol and the sound form
of Prāṇava.
Prāṇava
is then praised as the essence of all Upaniṣads and the secret which divines do
not divulge to incompetent aspirants. Of course Prāṇava stands for the Supreme
Truth.
The
Brahmana thus attains to the greatness of the Supreme Reality, the goal of his
life.
Gayathri is the core of
the Sandhyavandana ritual. It comprises of 5-10 min of meditating on a mantra
(hymn) that Hindus consider very sacred. The mantra has a deep calming effect
and sharpens the concentration for the following couple of hours.
Significance
of OM
Om-ityekākṣaraṁ brahma | agnirdevatā brahma ityārṣam |
gāyatraṁ chandaṁ paramātmaṁ sarūpam | sāyujyaṁ viniyogam ||
The
one syllable ‘Om’ is Brahman. Agni is its Deity. Its Ṛṣi also is Brahman. Its
meter is Gāyatrī. Its use is for the union with Paramātman who exists as the
manifold universe.
The
purpose of the passage is to inform us that the very form of the syllable ‘Om’
is Brahman, that what is denoted by it is also Brahman, here named as Agni,
that its Ṛṣi is Brahman, that its meter is Gāyatrī, and that its use is to aid
an aspirant to realize his union with the Supreme.
Gaytri
Mantra for Meditation
auṁ bhūḥ | auṁ bhuvaḥ | auɱ suvaḥ | auṁ mahaḥ |auṁ janaḥ |
auṁ tapaḥ | auɱ satyam|
auṁ tatsaviturvareṇyaṁ bhargo devasya dhīmahi | dhiyo yo naḥ pracodayāt | omāpo jyotī raso'mṛtaṁ brahma bhūrbhuvaḥ suvarom ||
auṁ tatsaviturvareṇyaṁ bhargo devasya dhīmahi | dhiyo yo naḥ pracodayāt | omāpo jyotī raso'mṛtaṁ brahma bhūrbhuvaḥ suvarom ||
Om
Earth! Om Sky! Om Heaven! Om Middle Region!! Om Place of Birth! Om Mansion of
the Blessed! Om Abode of Truth. Om may we meditate on the Adorable Light of
that Divine Generator who quickens our understandings! Om He is water, light,
flavor, ambrosia and also the three worlds! He who is denoted by Prāṇava is all
these!
This
is the longest Mantra
This
passage gives the mantras employed for mental repetition and concentration
during the performance of Prāṇāyāma. Four elements namely, Prāṇava, Vyāhṛtis,
Gāyatrī and Gāyatri-Śiras make up the whole unit.
According
to Manu this composite formula is to be mentally repeated clearly and
attentively thrice while the breath is retained within. During the retention of
the breath the nostrils are closed with the thumb and the little and the ring fingers.
The
seven Vyāhṛtis denote the seven worlds created by Brahma, by uttering them in
the beginning, and the first three of them are called Maha- Vyāhṛtis.
Prāṇava
is added to each of them to point out that each Vyāhṛti independently also
stands for the Supreme. After the seven Vyāhṛtis the Gāyatrī mantra follows
them, headed by another Prāṇava, which again implies that the Supreme alone is
denoted by the Gāyatrī mantra.
This
is
This
passage gives the mantras employed for mental repetition and concentration
during the performance of Prāṇāyāma. Four elements namely, Prāṇava, Vyāhṛtis,
Gāyatrī and Gāyatri-Śiras make up the whole unit.
According
to Manu this composite formula is to be mentally repeated clearly and
attentively thrice while the breath is retained within. During theed by Gāyatrī-Śiras bracketed by the Prāṇavas in the beginning and the
end. Gāyatrī coming in the middle is the fundamental element and the rest are
auxiliaries thereof.
\
When
a person performs the prāṇāyāma and concentrates his thought on this mantra,
the latent spiritual tendencies in the depth of his being are awakened and he
becomes fit for communion with the Supreme Reality and eventually he realizes
the spiritual goal succeed,
The
meters associated with the seven Vyāhṛtis are Gāyatrī, Uṣṇik, Anuṣṭubh,
Brihati, paṅkti, triṣṭub, and jagatī and their deities are Agṇi, Vāyu, Surya,
Bṛhaspati, Varuṇa, Indra and Viśvadevas respectively. Prajāpati is then Ṛṣi.
Gāyatrīśiras
consisting of sixteen syllables is called so because it forms as if it were the
head of the formula.
Prajāpati
is its Ṛṣi, Anuṣṭubh is the meter and Brahma, Agṇi and Vāyu are the deities.
It
has been mentioned that the Gāyatrī is employed during the performance of japa,
homa and dhyāna. Until one is purified by the practice of prāṇāyāma he is not
ready for japa. Hence the importance of the formula given here for the practice
of prāṇāyāma.
The
prāṇāyāma which is performed during the twilight devotions differs from the one
advocated by Patañjali for the practice of yoga:
In
the former the retention period alone is measured by the formula given here. In
the latter case breathing in, holding the breath within and breathing out are
appropriately measured.
There
is a considerable literature explaining the meaning of Gāyatrī towards which
all the great ācāryas have made then contribution.
The
word tat qualifying Savitri makes it clear that the visible prime luminary
of the heavens is only a representation of the Godhead who is referred to here
as immanent in all creatures and also transcendent.
He
is Savitri because He is the cause of the universe and He animates and impels
all that exists. He is deva because He is self-luminous, and all other light,
whether intellectual or physical, is a loan from Him. The devotee meditates
upon His Bhargā, light, for the attainment of all the fourfold values of life.
The
term Bhargā is derived from the root meaning to roast or to burn. It,
therefore, implies not only the radiant light but also the heat which destroys
the root of ignorance and misery which bars one from the attainment of the
Supreme.
Hence
this Divine Light is eagerly sought after by all who seek release from the
round of birth and death.
A
man’s mental activities elevate him if and when they are under the influence of
divine operation. Hence in this line the devotee’s longing is expressed that
the Supreme should guide his mind towards the performance of religious duty,
selfless devotion to God and the highest illumination. The shorter version
gives two alternatives.
Om bhurbhuvah suvarmaharjanastapah satyam tadbrahma
tadaapa aapojyotee raso-amritam brahma bhoorbhuvah suvarom ||
The
first one differs from the Gaayatrisiras only by the prefixing of the pranava
and vyahritis and by substituting Savitar for tad brahma
Here
is the shortest:
Auṁ
tadbrahma | auṁ tadvāyuaḥ | auṁ tadātmā | auṁ tatsatyam | auṁ tatsarvam | auṁ
tat purornamaḥ ||
Om
that is Brahman. Om that is Vāyu. Om that is the finite self. Om that is the
Supreme Truth. Om that is all. Om that is the multitude of citadels (the bodies
of creatures). Salutations to Him!
Here
this formula and the immediately succeeding one are given for japa to be
performed in order to remove all one’s sins.
In
the other place this formula is given as a substitute for Gāyatrī together with
its subsidiaries given for mental repetition when a person performs prāṇāyāma.
Bhattabhaskara announces that the passage
is meant for magnifying Paramātman, and also for emphasizing His all-pervasive
and all-inclusive nature.
According
to Bhaṭṭabhāskara, Brahma here stands for expanding Prakṛti, which is but a
mode of Brahman, Vāyu stands for the power of the Supreme perceptible as
universal movement, Ātman for the individual self, and the word Sarva stresses
the all-creating nature of the Supreme.
He
takes the term puru in the sense of great or strong and
explains namaḥ as namana or transformation, and so the phrase purornamaḥ is explained as the transformation of the
universe into the shape which is powerful—or as the transformation of the
Supreme Reality as Parāśaktī into the form of the universe.
Sāyana
interprets Vāyu as Hiraṇyagarbha or Sūtrātman embodying the power of knowledge
and activity inherent in the universe, and Ātman as the individual soul—both
being derived from the Supreme. He accepts the reading puro namaḥ and explains puraḥ as the nominative plural of pūḥ
meaning a walled city, to which the gross and subtle body of creatures are
often compared in the scriptures.
In
the view of Sāyana, three alternative measures of breath are used in the act of
prāṇāyāma according to the breathing capacity of individual aspirants by the
above 3 mantras.
9. Trust God in all Respects
Geetā, let us not forget, is mainly a religious text. The word
‘religion’ means re-connecting with God. In the verse in the middle of
the entire text, before which there are nine chapters and after which again
there are nine, Shri Krishna sums up his advice to all humanity,
“Fix your mind in Me; be devoted to Me; worship Me; Salute me; you will thereby
attain divine heights!” We must do this, and our retired life, if not before,
is ideal for turning Godward.
Manmana bhava
madbhakto madyaajee maam namaskuru | maam evaishapi yuktvaivam aatmaanam mat
paraayanah ||
34 ||
Fix your mind on Me; Be devoted to Me; Worship
Me; and Bow down to Me. Thus uniting yourself
with Me by setting Me as the supreme goal and the sole of refuge, you shall
certainly come to Me.
[The “Supreme knowledge and the big Mystery” of the Upanishad of
the Bhagavad Gita, the scripture of
Yoga, dealing with the Science of the Absolute in the form of dialogue between
Sri Krishna and Arjuna ends with this sloka of
worship (at the feet of the Supreme) exactly in the middle of the text.
Please remember nine is a mystic holy number as also 18 that I have discussed. Padmasana is distinguished by
direction of winds into 9 types. One must engage in the nine different
processes of devotional service, beginning with hearing, chanting about
the Supreme Consciousness says Prabhupada].
In this verse it is clearly indicated that GOD consciousness is
the only means of being delivered from the clutches of the contaminated
material world. In the seventh and
eighth chapters of Bhagavad Gita, pure devotional service to the Lord has been
explained, apart from Yoga of knowledge and Mystic Yoga as fruitful activities
that we discussed above. Those who are
purely sanctified may be attracted by different features of the Lord, like the
impersonal Brahmajyoti and localized Paramaatma.
In all our ashtottara we
always pray to our Ishtadeva or
choice deity with the mantra Sacchidaananda
vigrahaaya namah. But the pure
devotee directly takes to the service of the Supreme Lord--satkarma.
There is a beautiful poem in Gita which clearly states that any
person who is engaged in the worship of demigods is most unintelligent and
cannot achieve at any time the supreme award of Mukti or Liberation. The devotee,
in the beginning may fall from the standard, but still he should be considered
superior to all other philosophers and yogis. One who always engages in
GOD-head should be understood to be the perfect saintly person like Ramadas,
Ramakrishna, Thyagaraja etc. The pure devotee has no actual chance to fall down
because the Supreme Godhead personally takes care of His pure devotees. Therefore,
the intelligent person should take directly to this process of
GOD-Consciousness and happily live in this material world. He will eventually
receive the supreme award of Mukti.
Yaanti devavrataah devaan
pitrun yaanti pitruvrataah | bhootaani
yaanti bhootejyaa yaanti yadyaajino api
maam || 9--25 ||
The worshipers of devatas (various gods) go to devatas, the
worshipers of manes reach the manes and of evil spirits (bhuta) go to the evil
spirits, those who worship the Supreme GOD-Head, they surely go to Deva
(GOD-Head).
We should have sraddha (desire-free
steadfastness) in worship. Vedas say:
Viswani deva savitar duritaani paraasuva | yadbhadram tanma
aasuva || Oh Resplendent Lord Savitar, the Cause of this Universe, do
destroy our sins. Grant us which is ultimately good. In this Mantra a prayer is implied for
granting what is really good for us. As the Katha Upanishad says, it is Sreyas (perennial joy or Aananda)
which is to be sought. So we pray to the Lord to grant us that which will be
for our good. In our narrow mind and impatience we may often end up asking for
less than what He has
planned based on our Karmaphala!
10. Live in Peace but
Not in Pieces
One must go through his retired life actively. He must neither seek authority nor arrogate to himself the responsibility over
the success of the action. One should turn inward and fix his thoughts on the soul
as the essential factor in life. All actions
done by the body and the senses must
really ascribed to the Supreme
Consciousness abiding in the Self.
Mayi sarvaani karmaani sanyasyaadhyaat
aatmchetasaa | niraaseer-nirmamo bhootvaa yudhyasva
vigatajvarah || 3-30 ||
Do your duty dedicating all works to Me in a spiritual frame of
mind free from desire, attachment, and mental grief. This verse clearly
indicates that Gita this is a battle-field conversation. The Lord delivers his Tenth Commandment to discharge one’s Kartavya or duties in all walks of life as if dictated in a military discipline. Duties must be carried out with dependence on
Supreme Consciousness. The living entity will not be happy independent of the
co-operation of the Supreme Lord because the eternal constitutional position of
the living entity is to become subordinate to the desires of the Lord and all
duties done by the body and the senses must be really ascribed, and
dedicated to the Supreme Consciousness
as said in final words of the 18th Chapter Maamekam
saranam vraja--completely surrender to Me only. He should neither aspire for the
fruits of action, nor must
arrogate to himself the responsibility for action, and all such duties may be discharged as if the
Lord were his Military Commander. When one acts in such a manner
certainly he will not claim ownership. In this way one becomes Vigata-jvaraha
or without feverish mentality or lethargy. Everyone, according to his quality
and position, has a particular type of work to discharge, and all such duties
may be discharged under the supreme command
of the Supreme Consciousness that would
ultimately lead one to the path of Liberation or Mukti.
11. Rise above Both the
Mind and the Body
The Geetā addresses our mind, educates it for spiritual literacy.
Anybody who studies a bit of spirituality begins to understand how our mind is
a greater power than our physical body. Spiritual education goes on to show
there is something called the “spirit” that is way higher that the mind also!
This “spirit” is often referred to as the “soul” (ātmā
We can, by valid implication, add a line – Retirement cannot weaken this soul! Every time we
feel dejected, if we do, looking at the body that is getting weaker and facing
other challenges that retirement entails us, we ought to reflect on this
revelation of the Geetā. “I am the soul; I am as fresh as ever,” would be the
upshot of these teachings. The same Self abided in me when I was born, when I
retired and erven today. The same Self abides in all Beings--Aatmavat Sarvabhooteshu
Nainam Chhindanti sastraani
nainam dahati paavakah | na chainam kledayantyaapo nasoshayati maarutah || 2-23 ||
The soul can never be cut into
pieces by any weapon nor can he be burned fire, nor moistened by water, nor
withered by the wind--Gita.
The unique reference of Swamiji to this sloka and its application to retired life can be better understood by taking the next
sloka also:
acchedyo
'yam adahyo 'yamakledyo 'sosya eva cha |
nityah sarva-gatah sthanur achalo 'yam sanatanah ||
nityah sarva-gatah sthanur achalo 'yam sanatanah ||
This
individual soul is unbreakable and insoluble, and can be neither burned nor
dried. It is everlasting,
all-pervading, unchangeable, immovable and eternally the same.
All
these qualifications of the atomic soul definitely prove that the individual
soul is eternally the atomic particle of the spirit whole, and that remains the
same atom eternally, without change.
After liberation from material contamination, the atomic soul may prefer
to remain as a spiritual spark in the effulgent rays of the Supreme Personality
of Godhead, but the intelligent souls enter into the spiritual planets to associate
with the Personality of Godhead.
The word sarva-gatah (all-pervading) is significant because there is no
doubt that living entities are all over God's creation. They live on the land,
in the water, in the air, within the earth and even within fire. They are not sterilized in fire because it is clearly stated here that the
soul cannot be burned by fire. Therefore, there is no doubt that there are
living entities also in the sun planet with suitable bodies to live there. If
the sun globe is uninhabited, then the word sarva-gatah—living
everywhere—becomes.
There
is a constant flow of electrified matter moving away from the Sun. This solar
wind represents the expansion of the Sun's corona into the space between the
planets. The solar wind is very different from a wind on Earth. The moving
matter is an electrified stream of charged particles, such as protons and
electrons. Although the charged particles are small, being parts of atoms,
there is a large amount of matter being blown off the Sun. It is estimated that
a million tons of matter is blown off the Sun every second, which is still
small compared to the mass of the Sun.
If
matter can exist active and alive in sun without being affected Self can also
exist in the body waiting for its journey when the body is burnt. It only
leaves the body to continue its journey.
The
inner psychological life is no different after the so-called retirement. It is
young and energetic as it was when it entered the new body. So Swamiji tells me “yuddhyasva vigatajvarah” reacting to my E-mail of a \ weakened
physical body after retirement drawing my attention to Sloka 3-30 of Gita.
Prabhupada translates the same as without being lethargic. Then “Yuddhyasva” meaning fight is only
synecdoche (upalakshana) for performance of action. Upanishads also
mandate us uttishtata, Jagrata as explained
above to which I would add Vedic wisdom Charaiveti
charaiveti. You have the same Self within you as energetic as it was when
you came in and so “Arise Awake and Move forward Move Forward”.
CONCLUSION
But
what could be peaceful for those who lead a retired life not going to the same
work place or places, where we had gone for 30 or 40 years as Swamiji says: go
deep into the study of the holy texts that you might have studied earlier
casually; then “veeta-raaga-bhaya-dvesha-krodhah vigatajvarah om-itya-atmmaanam
yunjeeta” getting rid of desire, fear, hatred, anger without
lethargy unite your Self with the Supreme that is Om in Trikala
Sandhyavandana. Of course I too need it. To preach is easy, to
practice is difficult. Only Swamijis can! I worked for 44 years after
completing college education. In fact I started working in a printing press at
the age of 10 too, while studying and helping the family in daily
routines. It had been a long and winding path and it is time for
getting ready for further journey through unknown worlds that He only
knows.
In fact the whole chapter 2 talks
about what we should do in our retired life. Everyone must engage in some sort of activity in this material world. But
actions can either bind one to this world or liberate one from it. By acting
for the pleasure of the Supreme, without selfish motives, one can be liberated
from Karma.
Retirement is
not for Vanaprastha just sitting in lotus posture and meditating X
number of hours in the forest or a dark room at home. Sanyasa
doesn’t take you out of the world but allows you to be in the world
in such a way that every minute, every moment you are achieving excellence,
because the fullness of who you are, your intention, attention, sincerity and
commitment is there. Spirituality enables keeps you connected to the depth and
truth of yourself so that you can truly bring the fullness of yourself to every
move and ennoble others (krinvanto visvamaaryam). Life and excellence are not just about
connecting to the internet and getting the fastest speed but we must remember
to connect with the inner-net and get the right direction. That is what
we learn by progressive Sanyasis
and Sasnyasins like Chinmayananda,
Dayannda, Chidannnda, Chinna Jeer, Amritaamayi, Sadhvi Bhgavati Saraswati
etc. That is what Ramakrishna Math teaches us.
Swami
Sureshanandji was a monk living at the Ramakrishna Institute of Moral and
Spiritual Education (RIMSE) in Mysuru. Swami Sureshanandaji was
thoughtful and concerned about others. He passed away last March after all the day-long festivities
were completed at Sri Ramakrishna Ashrama and the last guest was fed. And in
his own way, he seemed to be letting all of us know that death is a merely an
event, but life needs to go on forever. People like Swami Sureshanandaji
come along rarely. It is indeed a great fortune that some of us had the
privilege of having come in contact with him. He was a great Jnaanayogi and Karmayogi. Swami
Sureshanandji was a modern combination of both Sri Ramakrishna and Swami
Vivekananda in his life-style!
“See the flower, how generously it distributes perfume and honey. When
its work is done, it falls away quietly. Try to be like the flower, unassuming
despite all its qualities” --APJ Abdul Kalam.
Bibliography:
1) Swami Chidananda,
personal E-Mails, Webnair and Arni Series,
FOWAI Forum
2) N.S.ananta
Rangacharya,Principal Upanishads, Bengaluru, India.
3) Swami Prabhupada, Bhagavad-gita, The Macvmillan
Company, New York, USA
4) Prabhu Duneja, The
Legacy of Yoga In Bhagavad Geeta, Govindram, Hasanand, Delhi, India.
5) Ramanand Prasad, The
Bhagavad Gita, American Gita Society, Fremont, Californisa, USA.
6) Ramachandra Rao, S.K.,
Gita-Koshsa (Trisati), Kalpatharu
Research Academy, Bengaluru, India Swami Vimalanada, Mahanasrayana Upanishad,
Ramakrishna Msath, Chennai, India,
7) Google, Wikipedia and
other Internet sources.
8) Srinivasan N.R., Hindu
Reflections:<nrsrini.blogspot.com>
Comments:
I glanced at the 27 page document you have created, giving a nice introduction to the topic and then commenting on and elaborating upon the ten pointers that I had supplied on Retired Life, Guidance
from Geeta. I very much appreciate the number of enhanced explanations that you have supplied, drawing from Gayatri Mantra, Swami Sureshananda etc. Thank you, and keep up your good work.
--Swami Chidananda of FOWAI Forum
DEDICATION
I circulated the wisdom thoughts on
Retirement of WEBNAIR--147 titled “Retired Life
Guidance from Gita” to
HR Participants with my
customary introduction writing
how true it was to my own retired life and how
important it is to all those who lead a retired life. Inspired
by the Comments received from H. H. Chidananda: “You are indeed practicing “Yudhyasva vigatajvarah”, the Lord's advice in the Geeta
(3.30). We appreciate the vibrant and active "writing life" you have always enjoyed. Your spiritual
sharing has been valuable to a very large number of people. The wide range of
topics you cover has been unparalleled.” I then prepared this exhaustive
discourse on "Retirement Cannot Weaken this Soul" and sent it to
him for his opinion. He quickly glanced through all the pages
and blessed with the following words: “I glanced at the 27 page document you
have created, giving a nice introduction to the topic and then commenting on
and elaborating upon the ten pointers that I had supplied on Retired Life,
Guidance from Geeta. I very much appreciate the number of enhanced
explanations that you have supplied, drawing from Gayatri Mantra, Swami
Sureshananda etc. Thank you, and keep up your good work”. I therefore wish to dedicate
this work to him with my humble submission and for your benefit with his
blessings.
APPENDIX
THE NINE STEPS OF DEVOTION
(This excerpt is from the Book Jyotir
Vigyaan - The Light of True Knowledge)
1. SRAVANAM - developing a desire to listen to the
glory and grandeur of God and His creation, and of the leelas of the various
awe-inspiring manifestations of Divinity.2. KEERTANAM - lovingly singing about the Lord in praise of His magnificence and manifold exploits.
3. SMARANAM - remembrance of the Lord, dwelling on the Lord in the mind, reveling in the contemplation of His beauty, majesty and compassion.
4. PAADSEVANAM - worship of the Lord by concentrating on or honoring His feet or Paadukaa (sanctified sandals).
5. ARCHANAM - complete propitiation of the Lord and regular ritualistic worship, through which the aspirant derives inner satisfaction and inspiration.
6. VANDANAM - wherever he turns, the aspirant begins to see the favorite Form of God which he likes to worship, in all beings and objects. Thus he develops an attitude of Vandanam or reverence towards nature and all life.
7. DAASYAM - the devotee sees himself as the servant of God and his fellowman with no sense of inferiority. The supreme Daasya Bhakta was Hanunman.
8. SAAKHYAM - the seeker considers himself to be the confidant and comrade, the companion and friend; God is his Sakhaa or friend, as Lord Krishna was to Arjuna.
9. AATMANIVEDANAM - yielding fully to the will of the Lord, with no trace of ego left.
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