Let’s Face It

In our life, we face problems every day. Most of them are created by our own actions. Many times we get scared by just thinking, how will we handle it, what are we going to do or what will happen to me? We immediately start thinking of either getting rid of the problem some way or other. But no matter what, problem does not disappear on its own we have to go through the problem, whether we like it or not. At the end of each problem, they make us stronger and give us an ability to face much bigger problem in life.

Let’s think for a moment and look back, we have had already went through numerous problems in our life. At first when a problem came in, we felt exactly in the same way, wanted to get rid of it immediately but it just did not go so easily. We had to go through it and finally one day they went away, and we became stronger to face new problems. So if that is the reality that no matter what we have to face the problems, then why not face it properly.  I know it sounds more philosophical and it is easy to say when you are on the other side and not facing that problem rather just preaching it. But I think to some extent the following illustration (from Bhagvad Gita) gives a direction as how to face it.
 
The knowledge of Bhagavad Gita was given by Lord Krishna in the battle of Mahabharata which was fought between Kaurva and Pandava. Both belonged to the same family, but Kaurva did not want to give even an inch of kingdom to Pandva. Krishna tried all possible options like a diplomat and asked Kaurva that if giving half of the kingdom is not possible, just give them 5 villages and Pandavas will be happy. But Duryodhana did not give even an inch of land. Thus, in order to get the justice war became imminent. In the team of Pandava – apart from five brothers, Lord Krishna leaded the chariot of Arjuna, on the other side, team of Kaurva consisted of great Bhisma, Drona, Kripa Acharya (these were respected by both team) along with Karna (brother of Pandava).
    
Just before the battle was about to start, the greatest warrior from Pandava team – Arjuna when he saw the team of Kaurva, especially all the respected personalities and family members on the other side, he felt like giving up and did not wanted to fight the war, he wanted to run away, as he found himself very weak. At that moment he expressed his desire to Krishna that he does not want to fight the war. At that point, Krishna provides him the purest knowledge of universe in a friendly manner in just 700 verses – just to tell him a simple fact that don’t give up, let’s face it and fight the war, running away is not an option. If he wins he will rule the kingdom and if dies in the war, heaven will salute him as he is fighting for justice and truth.

Each of us is made of Arjuna and Krishna, at some point each of us become weak and do not want to face the war or problem (there are some wars, which are always going within each of us, like should I do this or not). At that point we have to come in contact with the Krishna within us which is our consciousness and get the true guidance and courage to face it. I think victory and defeat is not as important as how we take the challenge to fight the problem.

The five brothers of Pandva denotes certain attributes, they are

•  Follow Dharma and stay steady (Yudhisthira)
•  Courage and strgenth (Bhima)
•  Focused mind (Arjuna)
•  Not focused on family only, having dispassion (Nakula)
•  Company of good friends (Sahdeva)

    
Once you have above five characteristics then you need to have your God or Master (Krishana) to your side to lead towards victory. Because, if you study the battle of Mahabharata, without the help of Krishna, Pandva would not have won the battle, no matter how much strength they had. Krishna means black, dark. One who is dark absorbs everything - including light - he is so magnetic. Krishna denotes all possible dynamic skills and knowledge, which is required at the moment you need it.

The character of Dhirtrashtra (father of Kaurva) denotes the one who snatches the wealth of others, such a person is blind by nature. Also, he had blind love for his son in which he could not even see or got courage to object to whatever his son was doing. His wife Gandhari took an oath to blindfold her to show love towards her husband because he was blind by birth. Gandhari signifies the conscience. When the conscience also puts on blind folds, you end up giving birth to a 100 bad ('Du') offspring. In other words, both parents closed their eyes from knowledge and happenings and let their children grow in their own way.  And, the result of that was Dhirtrashtra did not only lose his kingdom but destroyed all his family.

On the other side, the character of Draupadi denotes suffering; she was always suffering and became the main cause of the war. Bhisma stayed with Kaurva even by the knowing the fact that he was on the wrong side, because of his commitments. Wrong commitments bind us in a detrimental way, like they bound Bhishma. If we look carefully, he had a habit of always taking some sort of vows every time which made him bind himself on the wrong side. I think we should learn from his action that we should not be taking such vows which become our own cage from which we cannot even come out even we want to. But Krishna was very practical and taught to skillfully escape from our wrong commitments. If we are only following our commitments without skill, we end up like Dharmaraj Yudhisthira who lost everything, including his wife! Duryodhana kept taking advantage of Yudhisthira by holding him to his commitments but never honoring his own.

So, escaping from a problem is not the solution, because problem will continue to stay in some form or other, so it is important to realize that there is problem and accept it to face it. Life is painful, and the pain starts from the moment we are born and continues till the end, there is no escape from it, this is the process of life, however suffering is our choice because that will depend on how we take the pain. After making all of our efforts, if felt that I cannot handle this pain anymore, surrender to the divine, and the pain will slowly start disappearing.

Note: The above text is inspired and based on my opportunity to attend a discourse on last Thursday with Swami Pragayapad from Art of Living Foundation on the topic of Bhagavad Gita. After listening to his talk, I thought to summarize and write my own thought and understanding.

Contradictions in Bhagvad Gita

Truth is contradictory; if it is not contradictory then it is not truth! Bhagvad Gita is full of contradictions. You can understand it only if you see it in totality.

At one point, Krishna tells Arjuna that action is the most important thing and without action one will be nowhere. But after that He tells him that action is all right but knowledge is better! Then Krishna says, ‘‘You must become a yogi and drop everything around you.’’ Then Krishna tells him: ‘‘He is intelligent who sees ‘action’ in ‘inaction’ and ‘inaction’ in ‘action’.’’ What does this mean? It means even if you don't do something you have acted — simply by ‘not doing’.

If you do something then too you have not acted, for in your not acting here, something else could have happened — you could have done something else. Even though you have acted, there is ‘inaction’; because you did this, you couldn't do something else. So every ‘action’ has ‘inaction’ and every ‘inaction’ has got an ‘action’ connected to it.

And then Krishna takes Arjuna towards Dhyana Yoga — meditation. In the sixth chapter of the Bhagvad Gita, he tells Arjuna that since he is confused, there is no use talking. He asks him to meditate. Finally, Krishna says, ‘‘Arjuna, he is the greatest amongst the yogis who keeps Me in his heart whether he meditates or not. He is the real yogi, because I am with him in whatever he is doing.’’

The contradictions don’t end there. At one juncture, Krishna says, ‘‘Arjuna, there is nobody dear to me, nobody whom I love.’’ And then gives a whole list of qualifications for those He really loves!

In another instance, Krishna tells Arjuna to act without looking for the fruit of action. Later He asks Arjuna to act properly, according to natural law. Then He tells him the way he ought to fight if he wants to win the war. So, at this point He is bringing Arjuna's attention to the fruit of action, but then He also tells him not to worry about the fruit of action.

Krishna was like a dear friend to Arjuna. In Bhagavat, you will see that except for Vidura and Udhava, nobody even thought he was enlightened; they all thought that he was just very smart. Of course, there were the Pandavas and the gopis who knew who Krishna was and how total He was from all angles. But many of them, including Arjuna, did not see him that way.

But then Krishna shows him, in one minute, that He is infinite. He tells Arjuna, ‘‘You can't see without the eye of knowledge; so now I will give you a special eye of knowledge, which I have haven't given anybody in ages. I am giving it to you now because it is time.’’ With that, He gives him a vision, a flash. For that one moment the universe appears as a manifestation of Krishna to Arjuna. Arjuna’s mind is shattered that moment. He sees all of creation, everything — the mountains and the rivers, the past, the present and the future — dissolving in Krishna. He sees that Krishna is that space, that infinity, into which everything is coming in and dissolving. For an instant, the whole life, the whole universe, all the memory and all that was associated with it just plays out like a movie and it frightens Arjuna.

Then Arjuna pleads, ‘‘Oh! Please show me your simple, natural and friendly face. I like your simple smile and I want to see my friend. I don't want to see anything beyond. It is too much for me.’’ This is called Vishva Roopa Darshana — the vision of the universal.

Thereafter, Krishna tells Arjuna about the yagyas and all the principles and the laws under which the society and universe works. Then He talks about sanyasa and how to be really centered.

For instance, an event or an instance should be seen as just that — an event, an instance or a happening. But it sticks to the mind and you try to get rid of it. The event assumes importance and the mind is caught up in it — ‘‘Oh! He said that, they said this, they didn't say this, etc.’’

 

Once the event goes away, then you feel a sense of great relief. You suddenly discover peace inside you.

Your very nature is peace. In the centre of you, you are peace. The moment this disturbance gets thrown out, you can actually feel it — all the brain cells, and the entire brain becomes so calm and settled the moment this garbage goes out.

And deep inside you can really smile as a flame of peace. Arjuna asks Krishna, ‘‘What you say is very magical and joyful. But it's not easy. This mind is difficult to control. It's like controlling air — can anybody control air?’’

Then Krishna says, ‘‘I agree with you. It is difficult but not impossible. Abhyasena tu Kaunteya — with practice, dispassion and by getting to the centre again, you will succeed.’’ You will see that Krishna tried everything.

Finally it was the display of the universal vision that worked on Arjuna. People cannot change just by visions also. Krishna does not really bring about the realization totally from outside — it needs something more.

That is why after Krishna led Arjuna to the infinite vision, he speaks on what is dear to him, on devotion, and then he comes on all the other things you know —about creation and even about food.

But when Arjuna says, ‘‘I give up,’’ Krishna says, ‘‘I can't do anything; you think and do whatever is best for you. First ponder on whatever I have said and then act.’’ Arjuna says, ‘‘No, now I am clear in my mind. I'll do whatever you will say.’’ So, Krishna had to speak through 18 chapters to get him to that point and interestingly gave all these knowledge in the middle of battle field. Krishna could have done it at the very first chapter. But it is beautiful the way this knowledge has flown.

Everything may appear to be all contradictory, if seen from all angles. But that is in fact reality.

 

Source: Sri Sri

 

The Four Wives

Once upon a time, there lived a king who had four wives. He adored his fourth queen so much that he always used to gift her with loads of ornaments and other such adornments. She was inseparable from the king and a perpetual accompaniment wherever he went.
  
He also loved his third wife a lot - he guarded her richness and grandeur against the evil eyes of then neighboring kings and others.

He loved his second wife so much that he shared all his thoughts especially with her. But unfortunately he never loved his first queen - he ignored her very presence and enjoyed with the other queens.

Days passed by and one day it so happened that the king fell terribly sick and the best of the physicians in the kingdom and the world could find a cure. It was certain that he was staring at his end and he was on his final days.

He calls his fourth queen over and sadly says "Look, I am on my deathbed and will leave this world anytime now. When I was hale and hearty, I used to take you everywhere that I went. Will you accompany me when I leave to the other world?" To his utter shock, the Queen refused to do so and made it abundantly clear that it was unreasonable for the king to expect this and she would not like to give up her life for him. Though shocked, he did not lose hope; he calls his third queen and poses the same question to her. The shock was greater, she refuses to accompany him and moreover she replied that she would remarry after his death and continue to lead a happy life. The king was crestfallen at this outrageous reply from his dearest queens but again rests his hopes on the second queen. He looks at her and she pretends to be sympathetic to him and replies, "O dear, when you die, I cannot accompany you" and justifies this decision saying, "Your last rites will be performed as per the scriptures and I will take the responsibility to ensure this"

The king realized the reality at this fag end of his life. He realized the bitter truth that no one would accompany him nor would be available during his final days. While he was brooding over this fact, his first wife says, "O sweetheart, I am with you wherever you go. Don't you worry that you will have to make this last journey alone" The king was surprised and then realized that she was the true wife who loved him for what he was - not his riches not even his health. But his regret was that it was too late to make amends and shower her with his love.

Yes...like this king, we all have four wives.

The fourth wife is our body - a physical commodity that burns into ashes or disintegrates back to the earth at the end. The third wife is the wealth that we earn which would be shared and become property of others after our death. The Second wife is the relatives and friends who can only remain with us till the cemetery or crematorium. The First wife is the one which remains in our heart, the Divine or God, which remains with us in all our births and rebirths. It saves us from grief at the later stages if we adopt our spiritual practices and be devoted to the divine during our younger years.

Types of Karma

The word Karma came from Sanskrit word “Kri”, it means “to do”. Karma means not only action, but also the result of an action. The consequence of an action is a part of the action, and cannot be divided from it. Karma is a neutral, self-perpetuating law of the inner cosmos.

Thus, Karma refers to

•  Any act or deed
•  The principle of cause and effect
•  A consequence or "fruit of action” or "after effect" which sooner or later returns upon the doer. What we sow, we shall reap in this or future lives

According to Vedas - "Here they say that a person consists of desires. And as is his desire, so is his will. As is his will, so is his deed. Whatever deed he does, that he will reap."

The concept of Karma is central in Hinduism, Sikhism, Buddhism and Jainism. Breathing, thinking, talking, seeing, hearing, eating, etc., are Karmas. Thinking is mental Karma. Karma is the sum total of our acts both in the present life and in the preceding lives.
  
The innumerable Karmic Seeds we produce by our various actions - desire, aversion, love, hatred, happiness, etc. will undoubtedly produce, sooner or later, a positive or negative result according to the nature of the seed, if not in this life, then in some future one.

All living creatures are bound to perform some act or Karma. Even if someone decides not to do anything, in reality an act is being performed in form of doing nothing and hence its result will be accordingly.
   
Types of Karma?
 Karma can be divided in three parts:

1. Sanchita Karma (Acquired Karma): In Sanskrit it means – “The accumulated consequence of an individual’s actions in present and past lives.” This is the storage of all karma or sum of all karmas which can be referred as total cosmic debt, in which every moment either an individual is adding or reducing Karma.

 Following five aspects of our life are governed by Sanchita Karma :
1. Birth, place of birth and our parents
2. Education and line of education
3. Wealth and source of wealth
4. Longevity and illnesses
5. Death, place of death and mode of death

This karma also refers to the psychological, mental subconscious tendency which determines the propensities for psychological and physical illnesses, particular kinds of obstacles, and a natural habit or tendency to behave in particular way. For example, you have no control over your birth or death but it happens based on your Karma. As time passes Sanchita Karma takes the form of Prarabhada Karma and yields its results. It is very complex to predict that which Karma will yield exactly what result but as a general rule of thumb “As you sow so shall you reap.”

2. Prarabdha Karma (Present Karma) – In Sanskrit it means – “Action that has been unleashed or aroused.” It also refers to the action which manifests now. This is the portion of Sanchita Karma which was earned in the past and it is already in action now. This Karma you can not erase, you have to go through it, because it is already in process. You have no freedom to make any changes to it. This is already yielding the result and thus we have no control to make any changes.

3. Agami Karma (Approaching Karma): In Sanskrit it means –“Actions that has to come.” The Karma or the actions that are now going to be done which will give their results later in future. Some of Agami Karmas bear fruit in the current life; others are stored for future births in form of Sanchita Karma.
 
There is a freedom in choosing an action here but Agami Karma is influenced by our old tendencies and habits from Sanchita Karma and Prarabdha Karma. If an indivisual is fully aware of his actions he can choose the good Karma which will yield the good result in future.

Some of the following aspects of our life are governed by Agami Karma :
1. Growth of Wealth
2. Growth of Knowledge
3. Social life
4. Marriage
5. Children

Mode of Karma
There are mainly three ways an indivisual performs Karma. You perform your acts or deeds every moment in your life through following ways
1.  Manasa - Mind
2. Vaachaa - Speech
3. Karmana - Actions
 
Can we erase our Karma?
Karma is infinite. Every habit is sort of Karma. Each Karma has a limited time bound affect. The result can be good or bad based on an individual's perception. Being aware of the tendencies may help to overcome the tendencies. But, Karma which has already yielded the result or in process of yielding the result can not be changed or erased. It means Prarabdha Karma is inevitable and should be suffered and endured.

Spiritual Masters say, you can erase your Sanchita Karma through spiritual practices - prayer, meditation and selfless service. And, Agami Karma can be erased through awareness. Only a meditative state of mind does not incur any Karma; and it becomes a witness of every act without any entanglement.

Thus, Karma can be erased only by knowledge (not the information) in form of awareness and spiritual practices, which helps us to make right choices when we act.
 
What if we do not erase?
As most of us do. Either we do not care what we do or due to lack of awareness or ego stay in the trap of the vicious cycle of Karma. Some part of Agami Karma becomes Sanchitra Karma for future. Then, portion of Sanchita Karma becomes Prarabdha Karma and starts yielding the result and at the same time we perform new actions towards Agami Karma and thus we are forced into the cycle of birth and death till we pay all the dues of our total cosmic debt.

Why some good people face bad things in their life?
A person may be very good from all his acts in present life, but you never know what he did in his previous life (lives).

Spiritual meaning of Swastika

A recent experience happened with my friend made me to think and write this article to educate those people who are not fully aware of the Swastika symbol used by different cultures and traditions. The word “swastika” comes from the Sanskrit word Svastika. The true meaning is given as

(Svastika word is formed through joining and the transformation of "su asti ka")
 Su - means good,
 asti - means “to be”,
 ik – means “what is in existence, and will continue to exist “
 a – denotes feminine gender

So, Swastika simply means 'let good-prevail' and not to be destroyed and remains in a good condition. Its deeper meaning is permanent victory. In the context of the cultural origins of the swastika, this means the victory of dharma - the fundamental spiritual nature of humanity. The word Swastika also denotes blessings for everyone.

Swastika design and its direction
The swastika is an equilateral cross with arms bent at right angles, all in the same direction, usually the right, or clockwise. The swastika is a symbol of prosperity and good fortune and is widely dispersed in both the ancient and modern world. Swastika has undergone some changes in different regions and religious traditions.

The most common is the traditional Hindu Swastika with straight standing character, slightly angled individual arms and four dots inside the four squarish designs.It originally represented the revolving sun, fire, or life. The swastika is used in both direction, but in Indian culture, clockwise swastika symbolizes fortune, good health, life and progress whereas anti clockwise swastika is treated as misfortune and bad-luck.

 

Swastika in different cultures
Swastika symbol is found in numerous and diverse cultures around the world, including the cultures of Asia, the Middle East, Europe and North America. It has been prominently used and seen in India, Greece, Germany, China, Japan, United Kingdom, Argentina, France, Serbia, Iceland, Norway, Finland, Italy, Romania, Sweden, Czech, Latvia, Russia, Spain, Poland and North American countries. This symbol has religious meaning in Hinduism, Buddhism and Jainism. However, cultures from other religions have mostly used this symbol for non- religious/spiritual purpose.

Difference between ancient Swastika and Nazi Swastika
The major difference between the ancient Swastika and the Nazi Swastika is that the Nazi swastika is at a slant (twisted by 45 degree angle), while the ancient swastika is rested flat. Because of lack of awareness, today, whenever the ancient symbol is used, it is automatically assumed by people that it is a Nazi symbol and that the people who use it are Nazis. So it is important to make people aware that swastika symbol does not belong to Nazis. The swastika existed as a symbol of good fortune thousands of years before the Nazis even existed.

Meaning and uses of Swastika
The Swastika is a sacred symbol in Indian tradition. It is the symbol of auspiciousness, prosperity, and good fortune. Hindus use the swastika to mark the opening pages of account books, thresholds, doors, and offerings. Among the Jains it is the emblem of their seventh Tirthankara. In the Buddhist tradition, the swastika symbolizes the feet or footprints of the Buddha and is often used to mark at the beginning of texts. Modern Tibetan Buddhism uses it as a clothing decoration. With the spread of Buddhism, it has passed into the iconography of China and Japan where it has been used to denote plurality, eternity, abundance, prosperity and long life. It is sometimes used in Japan to symbolize the Buddha's mind.

For Hindus, the four limbs of the swastika denote

1. Four Vedas – Rig Veda, Sama Veda, Yajur Veda and Atharva Veda - Symbolizing auspiciousness
2. Four Goals of Life - Dharma (righteous duty, virtue), Artha (material success, money, house etc.), Kama (pleasure, family, art, sex etc.) and Moksha (liberation, freedom etc.) - denoting prosperity in each area
3. Four Stages of life – Brahmacharya(Student), Grihasta (Householder), Vanaprastha (Retired person) and Sanyasa (Ascetic) - signifying good fortune for each stage
4. Four Yugas (era)  - Satya Yuga (Golden Age), Treta Yuga (Silver Age), Dvapara Yuga (Bronze Age) and Kali Yuga (Iron Age) - symbolizing the natural evolution of the universe
5. Four Varnas (social classes) – Brahmans (Priests, Teachers, and Intellectuals), Kshatriyas (Warriors, Police, and Administrators), Vaishyas (Farmers, Merchants, and Business People) and Shudras (Artisans and Workers) – symbolizing the progress and synergy among social classes
6. Four paths of Yoga – Jnana Yoga, Bhakti Yoga, Karma Yoga and Raja Yoga - symbolizing union with the divine
7. Four Directions – North, South, East and West - symbolizing the Divine omnipresence
8. Four Seasons - Spring, Summer, Autumn and Winter - symbolizing the cyclic nature of time