October 15, 2013 Comments Off on Renunciation of Results – External or Internal ?
The sole object of resorting to Yogabuddhi is to perform all activities with efficiency, excellence and joyfulness. Such a yogic pursuit is itself adequate to gain for the practitioner the supreme spiritual goal also simultaneously. This is what Krishna emphasizes in the last verse concluding his exposition of karma yoga:
The introspective people (manishinah) reach the unassailable abode (anamayam padam), freed from the bondage imposed by birth (janma-bandha-vinirmuktah). This is accomplished by abandoning the phala born out of karma (karmajam phalam tyaktva), as their buddhi remains well-integrated (buddhiyukta hi).
Manishi means manana-seela (introspective person). The karma yogis have thus to be manishis. Only then their yoga pursuit will become meaningful and bring its destined spiritual outcome.
In karma yoga, the practitioner has to be extremely alert in doing manana or rumination, by which alone the mind gets more and more exposed to the truths about the world and the life, about action and its consequence, about bondage and freedom. One may do any extent of karmas. It will still be mere performance. One’s vision and depth will grow only when his buddhi and mind begin to introspect. This is what Krishna pin-pointed when he stated earlier that “the resolute nature of buddhi (vyavasayatmika buddhih) is the fundamental factor in pursuing karma yoga” (verse 2.41). Any extent of restatements on this account will not be an excess in bringing home the need for repeated introspection.
Right rumination or introspection is extremely essential for any one to live in this world. Mind knows only to think and bring memories. To study them, understand the implications and evaluate these with depth and insight is the task of buddhi. This buddhi has to be activated in all situations. Krishna is inspiring and arousing Arjuna’s intelligence by presenting before him the truth of the Indestructible Soul, by proving the transitory nature of the body and all that it does and meets as outcomes. As a further note, Krishna takes Arjuna’s mind away from the fleeting karmas and their ephemeral external results to the lasting inner enlightenment.
By virtue of manana, what do the manishis accomplish? Krishna makes it clear that the phala born of karma is kept away by the effect of manana. Krishna uses the word tyaga (abandonment) for this ‘keeping away’. Tyaga here actually means renunciation, the highest spiritual concept as well as attainment.
To be doing karma and at the same time to be abandoning its result, may look quite strange, if not absurd. If you do not perform any karma, then there will not be any question of a result at all. Where is then the need for abandoning the result? Only for one who is given to karma, the question of disturbance caused by its result and the need for getting relieved from it arises. And this is what has to be accomplished.
Here the point to be understood is that Geeta does not state at any time that the objective results of karmas are to be abandoned or kept away. Every karma has its specific result. Devoid of result, no karma can ever be thought of even by a foolish person. Look at Nature. Think of the whole lot of vegetation, the plant kingdoms. Everywhere growth and activity take place only to bring forth their specific outcome. To think of dissociating the karma from the objective result while doing karma or after doing it, is unnatural and impossible too.
Like a flower blossoming from a plant, a fruit growing from the flower, the objective external result is always an inevitable phase of the very course of karma. If action, karma, is the precedent factor, then its result, phala, is the succeeding one. Both together constitute the full range of the karma process. How can then any separation as such between the performance of karma and meeting its result or outcome be thought of at all?
Thus the question becomes very relevant: What is the renunciation of results Krishna speaks so emphatically about? The answer is quite clear, unmistakable. The objective external results of karmas are not what Geeta wants us to renounce. The subjective results are the one implied here and they can be renounced in full, no doubt. By so renouncing, we do not lose anything, but gain instead something everlasting. Objective results are external, material in nature. They belong to the object sphere. Whereas the subjective results or impacts always belong to the doer, the karta. These impacts are subject to alteration, improvement or even replacement. Mental responses can always be treated and altered. As explained earlier, depending upon the outlook and vision, attitude and evaluation, a karma or result will bring about an altogether different impact in the doer, as happened in the case of Arjuna himself. Arjuna, as he began to be receptive to Krishna’s gospels, changed his point of view and assessment about the war and its outcome. – Swami Bhoomananda Tirtha (Extract from the “Essential Concepts in Bhagavadgeeta” by Swami Bhoomananda Tirtha as published in Vicharasetu in January 1998)
(c) Narayanashrama Tapovanam, 2012
December 31, 2012 Comments Off on There is no method to uncondition you
Is a method going to uncondition you? There is no method to uncondition you. We have played with these words, we have done all these things for centuries – the gurus, the monasteries, Zen, this or that method with the result you are caught, you are a slave to the method, aren’t you, and therefore you are not free. The method will produce the result; but the result is the outcome of your confusion, of your conditioning, and therefore it will still be conditioned. – JKrishnamurti, Collected Works, Vol. XVII”,107,Individual and Society
November 1, 2012 Comments Off on Meditation
I am going step-by-step into what is meditation. Please don’t wait till the end, hoping to have a complete description of how to meditate. What we are doing now is part of meditation.
Now, what one has to do is to be aware of the thinker, and not try to resolve the contradiction and bring about an integration between thought and the thinker. The thinker is the psychological entity who has accumulated experience as knowledge; he is the time-bound center that is the result of ever-changing environmental influence, and from this center he looks, he listens, he experiences. As long as one does not understand the structure and the anatomy of this center, there must always be conflict, and a mind in conflict cannot possibly understand the depth and the beauty of meditation.
In meditation there can be no thinker, which means that thought must come to an end – the thought that is urged forward by the desire to achieve a result. Meditation has nothing to do with achieving a result. It is not a matter of breathing in a particular way, or looking at your nose, or awakening the power to perform certain tricks, or any of the rest of that immature nonsense. …Meditation is not something apart from life. When you are driving a car or sitting in a bus, when you are chatting aimlessly, when you are walking by yourself in a wood or watching a butterfly being carried along by the wind – to be choicelessly aware of all that is part of meditation.
– JKrishnamurti, from:
The Book of Life – December 23
October 27, 2012 Comments Off on Knowledge Diverts the Mind
You have only one instrument, which is the mind; and the mind is the brain also. Therefore, to find out the truth of this matter, you must understand the ways of the mind, must you not? If the mind is crooked you will never see straight; if the mind is very limited you cannot perceive the illimitable. The mind is the instrument of perception and, to perceive truly, the mind must be made straight, it must be cleansed of all conditioning, of all fear. The mind must also be free of knowledge, because knowledge diverts the mind and makes things twisted. The enormous capacity of the mind to invent, to imagine, to speculate, to think – must not this capacity be put aside so that the mind is very clear and very simple? Because it is only the innocent mind, the mind that has experienced vastly and yet is free of knowledge and experience; it is only such a mind that can discover that which is more than brain and mind. Otherwise, what you discover will be colored by what you have alrea
dy experienced, and your experience is the result of your conditioning. – JKrishnamurti, from:The Book of Life – October 14
October 21, 2012 Comments Off on Is There Such a Thing as a Soul?
So to understand this question of death, we must be rid of fear, which invents the various theories of afterlife or immortality or reincarnation. So we say, those in the East say, that there is reincarnation, there is a rebirth, a constant renewal going on and on and on – the soul, the so-called soul. Now please listen carefully.
Is there such a thing? We like to think there is such a thing, because it gives us pleasure, because that is something that we have set beyond thought, beyond words, beyond; it is something eternal, spiritual, that can never die, and so thought clings to it. But is there such a thing, as a soul, which is something beyond time, something beyond thought, something which is not invented by man, something which is beyond the nature of man, something that is not put together by the cunning mind? Because the mind sees such enormous uncertainty, confusion, nothing permanent in life – nothing. Your relationship to your wife, your husband, your job – nothing is permanent. And so the mind invents a something which is permanent, which it calls the soul. But since the mind can think about it, thought can think about it; as thought can think about it, it is still within the field of time – naturally. If I can think about something, it is part of my thought. And my thought is the result of time, of experience, of knowledge. So, the soul is still within the field of time…
So the idea of a continuity of a soul that will be reborn over and over and over again has no meaning because it is the invention of a mind that is frightened, of a mind that wants, that seeks a duration through permanency, that wants certainty, because in that there is hope. – JKrishnamurti,from:The Book of Life – November 19
October 19, 2012 Comments Off on Intellect Will Not Solve Our Problems
Most of us are so unconcerned with this extraordinary universe about us; we never even see the waving of the leaf in the wind; we never watch a blade of grass, touch it with our hand and know the quality of its being. This is not just being poetic, so please do not go off into a speculative, emotional state. I say it is essential to have that deep feeling for life and not be caught in intellectual ramifications, discussions, passing examinations, quoting and brushing something new aside by saying it has already been said. Intellect is not the way. Intellect will not solve our problems; the intellect will not give us that nourishment which is imperishable. The intellect can reason, discuss, analyze, come to a conclusion from inferences, and so on, but intellect is limited, for intellect is the result of our conditioning. But sensitivity is not. Sensitivity has no conditioning; it takes you right out of the field of fears and anxieties.…
We spend our days and years in cultivating the intellect, in arguing, discussing, fighting, struggling to be something, and so on. And yet this extraordinarily wonderful world, this earth that is so rich – not the Bombay earth, the Punjab earth, the Russian earth or the American earth – this earth is ours, yours and mine, and that is not sentimental nonsense; it is a fact. But unfortunately we have divided it up through our pettiness, through our provincialism. And we know why we have done it – for our security, for better jobs and more jobs. That is the political game that is being played throughout the world, and so we forget to be human beings, to live happily on this earth that is ours and, to make something of it.
– JKrishnamurti. from:
Book of Life – September 5th
October 13, 2012 Comments Off on Forgiveness is not true compassion
What is it to be compassionate? Please find out for yourself, feel it out, whether a mind that is hurt, that can be hurt, can ever forgive. Can a mind that is capable of being hurt, ever forgive? And can such a mind which is capable of being hurt, which is cultivating virtue, which is conscious of generosity, can such a mind be compassionate? Compassion, as love, is something which is not of the mind. The mind is not conscious of itself as being compassionate, as loving. But the moment you forgive consciously, the mind is strengthening its own center in its own hurt. So the mind which consciously forgives can never forgive; it does not know forgiveness; it forgives in order not to be further hurt.
So it is very important to find out why the mind actually remembers, stores away. Because the mind is everlastingly seeking to aggrandize itself, to become big, to be something When the mind is willing not to be anything, to be nothing, completely nothing, then in that state there is compassion. In that state there is neither forgiveness nor the state of hurt; but to understand that, one has to understand the conscious development of the ‘me’.…
So, as long as there is the conscious cultivation of any particular influence, any particular virtue, there can be no love, there can be no compassion, because love and compassion are not the result of conscious effort.
– JKrishnamurti, from:
Book of Life – July 20th