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"
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
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:
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.
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