Dharma.

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Following Dharma requires deep wisdom

 

Most of the time, we grieve for ourselves. Sage Vasishtha consoles

Arjuna by saying that since Dashratha Maharaja had led a dharmic life,

after his death, he would attain a higher plane and so there is no need

to grieve for him. In the second chapter, verse 28, the Gita says that

beings were not in existence before they were born, and will become

nonexistent again when they are dead; they are manifest only in the

intermediate stage. What occasion, then, for lamentation?

 

Krishna wants Arjuna to look at the beings around him and become aware

of his experiences with them. People like Bhishma Pitamaha, Dronacharya

and others were not in existence before they were born. For a short time

they appeared in these particular forms but before and after they

remained avyakta or vanish. We exist for a short time in a particular

body, interact with each other, and then the whole thing is over.

 

When we travel by train, we meet and interact with people in our

compartments. We come to know them for a short time, enjoy their

company. We may even laugh and share some jokes but when they leave the

compartment, we don't hold them back. We let them go without grief.

There is a Sanskrit saying, " Welcome whatever comes and let go of

whatever goes. " Kabirdas gives the example of leaves on the tree,

that are born together and after falling down drift off in different

directions. All of us are moving together in this cosmos, with our own

goals to achieve, with our own desires and expectations. We meet with

other beings for a short while and then depart.

 

The right vision enables us to become free. Krishna explains the

different ways in which to experience or understand the Truth. He begins

with the Truth as it is. First it is important to have the ultimate

vision about Supreme Reality. A step below is the holistic understanding

about life, the laws of karma, and the paths taken by the jiva,

travelling from one body to another. Wisdom helps us overcome grief.

 

Arjuna asks, " If Atman is eternal, then why are we unaware of

it? " Krishna replies in the second chapter, verse 29, that the

nature of the Self is wonderful. Despite this, very rare and few are the

individuals who understand the importance of knowing themselves, strive

sincerely, find the right teacher and recognise themselves. Those who

do, see the Self as a great wonder. Their intellects are dumbfounded in

the face of its grandeur and magnificence, similar to the reaction

evoked by the majesty of the mountains.

 

It is a great wonder that without any modification or change, by its own

power, the Self appears as this world. It is a marvel and beyond

rational thought that the Self, which is infinite, appears finite and

that which is changeless appears to be changing. Though everything is

known by the Self, the Self is not known as an object. Those who come to

recognise this know it to be a great wonder.

 

Knowledge about other subjects like science, mathematics and history is

easily available. Even in spirituality we have different types of gurus

like mantra guru, tantra guru, upadesha, diksha and shiksha gurus. They

give us knowledge of mantras, rituals and moral etiquettes but the

sadguru who guides and helps us recognise the Self is very, very rare

indeed!

 

(Courtesy: Chinmaya Mission)