Equanimity in Bhagawat Geeta Part-II

Equanimity in Bhagawat Geeta Part-II

Equanimity in Bhagawat Geeta – Part II | Equanimity talk by Bhagawat Geeta

Before reading this article Please, read  Equanimity in Bhagawat Geeta Part-I then start this article. equanimity in Bhagawat Geeta becomes more clear in Chapter 5 verse number 18th to 23rd,-“The intelligent person perceives with equanimity on all and whole whether it be a Brahman thriving with wisdom and delicacy, a cow, an elephant, a dog, and a castaway. A person established in equanimity has conquered the mortal plane even here, since the Absolute (is also established in equanimity) is untouched by malevolent and is the equanimous (same) to all, consequently, they are founded in Paramatma (God).  He who, with stable wit released from suspicion be pleased not on getting pleasant and does not perturb to the unpleasant, that knower of God lives constantly in affinity with God. He, whose mind abides unattached to sense objects, achieved through meditation, the sattvika pleasure which resides in the mind, becoming totally identical with Brahma, revels everlasting ecstasy. The enjoyments which are born of sense-contacts; are a source of misery. They are ephemeral; have a start and expiry, they come and go. Thus, a wise man should not indulge in them. He, who can endure the urges of lust and rage in this life, before the ruin of this body, is a yogi and a blissful person.”

The following things can be found on equanimity in Bhagawat Geeta in 6th chapter, verse number 7 to 9,-“The supreme spirit has dwelled in the wisdom of the self-controlled man whose mind is completely tranquil in the middle of two opposites, such as chill and heat, pleasure and misery, admiration and slander. The yogi whose mind is satiated with Jnana (knowledge of unmanifest divinity), vijnana (knowledge of manifest God)  who is irrevocable under any situation, whose senses are entirely under control, and to whom mud, rock, and gold are all similar, is said to be a God-realized soul. He who perceives upon well-wishers, friends, enemies, who are indifferent, mediators, relatives, opponents, pious and sinful with equanimity, is great.” Among many reasons, one reason to look with equanimity is that the Self is present everywhere, in other words- everything is the manifestation of the Self. Lord speaks in verse no. 29,-“The Yogi who is connected with the omnipresent infinite consciousness, whose sight is even, perceives the Self-existing in all beings and all creatures as approved in the self.”  He further explains in verse 32,-“Arjuna, whoever looks on all as one, on the identity of his own self and perceives upon the rejoice and sorrow of all equally- such Yogi is the supreme of all.

Equanimity in Bhagawat Geeta

The Lord reveals that equanimous person is dear to him in chapter 12, verse number 13 to 19,-“ He who is apart from hatred towards all beings, matey and compassionate, no feeling of ‘I’ and ‘mine’ equanimous in pain and pleasure, remissive, ever-satisfied and mentally unified with Me, as well, he has controlled his mind, sense, and body with determined resolve and devoted his mind and intellect to Me- that devotee  is dear to Me. He who does neither create annoyance to his fellow-creatures nor feel vexed with them, and who is untouched by happiness and sadness, discomfort and fear, is dear to Me. He who longs nothing, who is both internally and externally clean, is intelligent, impartial, indifferent and has emerged above all distractions, and who gives up the feeling of doership in all actions- such devotee is beloved to Me. He who neither becomes happy nor hates, nor mourns, nor hankers, and who resigns both good and bad undertakings and fully devoted, is favorite to Me.  He who behaves equally with ally and enemy, remains coequal in hospitality and infamy, who is the same in heat and cold, joy and suffering, and other opposite experiences, is free from craving who regards honour and ignominy alike, and is in rumination and is satisfied with any means of surviving, enjoying no feeling of ownership and clinging regarding residing place and is entirely devoted to Me, is dear to Me. This chapter explains Equanimity in Bhagawat Geeta in a depth manner.

The God explains the equanimity in Bhagawat Geeta in various ways. In the 13th chapter, verse 9, he says,-“Absence of craving and the feeling of mineness for son, wife, home, etc. and permanent equipoise of mind both in the suited and unsuited situation.. (is knowledge). He sees reality, who sees highest Lord as indestructible and dwelling equally in all mortal creatures, both animate and inanimate. He attains the supreme state by seeing the supreme Lord equally in all, seeing the Lord in all he does not kill the Self. He further says in 27th and 28th chapter,-“One who sees the supreme lord as imperishable and dwelling equally in all mortal beings, both animate and inanimate, he sees truth, as, by perceiving the supreme Lord equally present in all, he does not ruin the Self by himself (nor he ruins other), thus attains the highest state.”

He who has risen above all three Gunas is an equanimous person. In other words, an equanimous person becomes above all the three Gunas.  The Lord reveals the characteristics of such person in the 14th chapter from 22nd  verse to 25th to elaborate the equanimity in Bhagawat Geeta. He who does not loathe fluorescence (born of Sattva) and activity (born of Rajas), and nor becomes swoon (which is born of Tamasa), when prevailing, nor wants for when they are no more. He who, remaining as a witness, is not unsettled by Gunas realizing that Gunas alone move among the Gunas, stays fixed to unite with God and never falls behind from that state. He who is constantly dwelled in the Self, regards pain and pleasure evenly, takes clay, stone, gold alike in value, is possessed of wisdom,  concede the pleasant as well as unpleasant equally and perceive twit and praise alike. He who is equilibrium in deference or infamy is tantamount towards a pal and foe, and has broken the feelings of doership in all actions, is said to have risen above all three Gunas.”

Equanimity in Bhagawat Geeta Part-I

Equanimity in Bhagawat Geeta Part-I

Equanimity in Bhagawat Geeta – Part-I

Equanimity in Bhagawat Geeta is rooted as a base. The literary meaning of equanimity is “calm mental state in all situation whether favorable or difficult” It is also said as “evenness of mind in all moment disregarding the situation like happiness and sadness”. It is the situation when the emotion ate mastered. The closer words for ‘equanimity’ could be “equable; even-tempered, dove, Pacific, stoicism, patient and uncomplaining”.  When an individual is proactive and not affected by the situation, he is said to be equanimous. The secret of developing leadership is hidden in “equanimous state”. Leadership is the function of equanimity. The Sanskrit word for ‘equanimous’ is ‘samatva bhava’ It is the psychological homeostatic and people have the ability to face, to tolerate, to endure and to absorb the world of dualities which may manifest all the time.

Bhagawat Geeta has given a great focus at equanimity. In chapter 2, verse 14 and 15 Lord Krishna says Arjuna, “The contacts between senses and sense objects, which arise the senses of heat and cold, rejoice and grief etc. are ephemeral, deciduous and fleeting; therefore, Arjuna, tolerate them. This is because the wise man to whom delight and distress are tantamount and who is not scorched by these plosives deserves for imperishability.”  Equanimity in Bhagawat Geeta provides clear idea for mental balance.  Lord Krishna keeps explaining as he was refusing to fight the war, and in the 38th verse, he says to Arjuna, “Accepting identical conquest and debacle, profit and  deficit, enjoyment and agony, get ready for war; combating  with this mental state you will not conveyance sin.”  In 48th to 51st verse, Lord says, “Adhere your works instituted in Yoga, eschewing infatuation, and be equanimous in success and failure; equanimity (evenness of mind) is called ‘Yoga’.

Action with a desire for fruit (self-interested motive) is too inferior to this in the form of singularity (equipoise) of mind. Take refuge in this equanimity; for beggarly, lousy and contemptible are those who perform an action to bear fruit. Accomplished with equanimity, one becomes distant from right and wrong, good and bad. Hereupon, endeavor for this Yoga of equanimity. Mastership and talent in action befall in the practice of Yoga (of equanimity).  For, sapient men with equilibrium and balanced mind superseding the outcome of actions and fetterless from the chains of birth, attain the jocund supreme stage.”

Equanimity in Bhagawat Geeta

Through the conversation, in the 54th verse, Arjuna asks about the characteristics of a God-realized soul, stable or equanimous mind established is Samadhi- how such man walks, speaks, sit etc. So the Lord begins the description of such person from the 55th to 72nd verse (till the end of the 2nd chapter)-“When one completely casts off all cravings of mind, satisfies in the self through the joy of the self, he is called stable of mind or equipoised mind. He remains unperturbed amid sorrows and thirst for pleasure is no more. He is free from passion, fear, and anger. He is unattached to everything; neither rejoices nor recoils with good and evil. He withdraws his sense from the sense objects. Who does not enjoy sense objects, they turn away from him but the taste still persists. This taste disappears when he realizes the supreme.  As attachment is not destructed, turbulent natured sense organs forcibly carry away even the mind of a wise man, who is practicing self-control. So the disciple should sit for meditation controlling all the sense, devoting himself and concentrating his mind to Lord. The man who thinks of sense objects creates an attachment for them, from attachment desire evolves. When desire is unfulfilled, it ensues anger. Anger arises delusion, delusion creates confusion of memory, from its loss of reason, and when reason is lost one goes to complete ruin. Merely, a self-disciplined sadhak achieves serenity of mind while enjoying the sense objects through his sense, which are under control and free from likes and dislikes. Then all his sorrows end. And intellect of such harmonious minded person withdrawing itself from all sides establishes in God.

When mind and sense are not controlled, there cannot have determinate intellect and contemplation. There is no peace unless there is contemplation. And how there can be happiness without peace of mind. If any of the sense organs are attached to sense organ, that sense organ takes away his discrimination. Thus, he whose senses are total with strained from their objects; is said to possess a stable mind. That, for all beings, is night; God realized yogi, who is in the state of Divine Knowledge and supreme bliss, keeps awake. That, which is ever-changing, ephemeral worldly happiness, in which all beings keep awake, is like a night for the seer. He won’t be disturbed even if various enjoyments merge on him. He remains peace and won’t be hankering for such enjoyment. He who has renounced all the desires and travels being free from attachment, egoism, and thirst for pleasure attains tranquility.   Such realized soul; having reached this state he overwhelms delusion. And stable in this state, even at the final moment, he attains Brahmic Bliss.” In this way, Krishna explained equanimity in Bhagawat Geeta. Krishna wants human non-reactive due to attraction and hatred.

He suggests in chapter 3, verse 34,-“Craving and aversion are rooted in all sense-objects. A man should never let himself to be oscillated by them, forasmuch, they are two fundamental foes fixing in the path of his liberation.” Equanimity in Bhagawat Geeta is a concept to be free from all the external distraction.

In the 4th chapter, 10th verse, Krishna lays a case of people endowed with equanimity in Bhagawat Geeta,-“Entirely dislodged of clinging, fright, rage, totally absorbed in Me (Krishna), relying on Me, cleansed by the austerity of sagacity, many have unified with Me even in the former.”

This concludes the part-I of  Equanimity talk in Bhagawat Geeta. Click here to read Part-II of Equanimity talk in Bhagawat Geeta for complete knowledge.

Osho Complete Philosophy on life science

Osho, a Complete Philosophy of life and spirituality

Osho Rajanish is a very famous name in the field of spirituality. The real name of Osho is Chandra Mohan Jain, who was born on 11th December 1931 in Madhya Pradesh, India. He is known as the most influential spiritual master in the world. The discourse with logic and full of emotion can attract anyone who hears the audio, watches the video and reads the book. He had given his discourses about every aspect of life and spirituality. The awareness in his discourse can allure every one of us because he speaks in his discourse in very easy language and flowing manner.

He was very brilliant in his study. He was the gold medalist in philosophy at Masters Level. He started to teach on the campus and he continued to speak to the public. Osho traveled India by spreading the spiritual knowledge throughout the country after giving resignation from his post of lecturer of philosophy. He wanted to eliminate the hypocrisy in the religion. He started to give the real knowledge by which many youths attracted to him at that time. He criticized all orthodoxy idea of the people especially of the priest of Hindu religion.

He had an open idea about sex and didn’t teach to suppress sex. We have to understand the sex and transfer it into the creativity but people misunderstand him about it. He criticized the fake yogis who don’t want to talk about sex but they are not free from sex in their mind. They suppress sex and become mentally sick. But there is the way to be free from the sex. We have to go beyond the sex by understanding the nature of sex.

In the first phase, he started his journey of spirituality master from Mumbai by initiating his followers as a ‘New Sanyasi’. The new type of Sanyasa focuses on the aspect of being yogi living in the society. He focused on the knowledge rather than the following anything blindly. The main challenge of this time is the fake knowledge in the field of spirituality. We have to understand who is saving the world and who is cheating the people. We don’t have to leave our home and job to be yogi. We can be yogi by staying in the society.

Osho criticized everyone who is illogical and who follow the superstition without knowing the reality. He also criticized the political leaders of the world especially of India. He severely criticized the spiritual Gurus of that time. He respected all the true masters of the world. He didn’t discriminate any religion but he wanted to make an amalgamation of all in one and establish an inclusive spiritual formula. He gave his discourses in many scriptures of the world.

He established all the facilities of spiritual knowledge in his Ashram. He believed that every human being is different in their nature and some can understand some way of spiritual practice and other can understand another way of practice. It is needed a different way of teaching of spirituality and life for every individual because the God gives different qualities for everyone.

Osho established his Ashram in Pune, Maharastra in 1974. Many followers came there from many countries and took Sanyasa with him. He was the real hero to the people who couldn’t find the real meaning of their life and had an illusion. He gave his clear ideas about every aspect of life so everyone of that time wanted to meet him and want to be in his Ashram. His discourse was the main attraction to the people because his speech can make spell bounded the soul of the people.

Osho has published more than 600 books about spirituality which are transcribed from his discourses. His discourses can be found in the audio and video format in the YouTube and many websites. His discourses are in both languages Hindi and English but he gave more his discourses in Hindi. Most of his books are translated into English from Hindi.

He had a photographic reading power. He could read books in a very short period of time and can remember most of the content of them. It is said that he read more than 200 thousand books in his life. He has written very few books by his hand. His autobiographic book is ‘Glimpses of a Golden Childhood’. He wrote his memories of his childhood in the book. His books have the life-changing capacity by refreshing our mind and touching our heart.

It is written that Osho was born silently and didn’t eat anything for three days. The reason is that he was meditated in his past life in Tibet for 21 days but someone killed him in 19 days. He fulfilled his meditation without eating and crying in his infant state in the life as Osho. From three days, he started to cry and eat. He was very logical in his childhood. No one could satisfy him with their logic.

In 1981 Osho established an Ashram in Oregon, America. But his journey to America became misfortune to him because his misunderstanding started with the government of America after four years of being in America. He was successful to attract the intellectuals of America but he severely criticized Christianity so Christian people of American couldn’t stand his popularity in America so the government of American arrested him and put in the custody for 12 days.

He wanted to go to different European countries after that but American government sent the message to all of the countries by his ambassadors not to give entry to him. He had to return from the airport. 21 countries didn’t give him to entry in their countries. The Indian government also didn’t give him the permission to stay in India. After a strike of his followers, the Indian government gave the permission to stay in India. He stayed in Pune again until his death.

He focused on celebrating life as a gift of God. He said that there is not the existence of death, death is an illusion. He died on 19 January 1990. He said before he died, ‘Celebrate my death and don’t mourn but be happy and dance with full of joy in my death.’ He said that he did not die; he was with all the disciples. Who can feel the appearance of him, he can be with them. His disciples celebrated his death by being happy.

He gave emphasis to a joyful life with real knowledge. He wanted to make the people of the world spiritually literate. He wanted to establish a spiritual society in the world. He was in the favor of establishing the peace in the world. There are many people in the world who love Osho as a true spiritual leader by his books, audios, and videos.

Astanga yoga of Patanjali

Patanjali is the authentic scientific writer about yoga ( Ashtanga Yoga ) in Hindu philosophy. Before him, many yogis wrote about yoga in their scriptures but their writings were not so clear that one can get the real guidance from that book. Patanjali has described the eight limbs of Ashtanga yoga system which is definitely workable. He has given the emphasis in the continuous process of yoga formula. Patanjali said, in his book, that yoga is to stop the fluctuation of our mind. According to Patanjali, if we follow the path of eight limbs of Ashtanga Yoga, we can get enlightened sooner or later.

Eight limbs of Ashtanga yoga are the complete systematic practice of yoga in our li and those eight limbs are:

  1. Yama
  2. Niyama
  3. Asana
  4. Pranayam
  5. Pratyahara
  6. Dharana
  7. Dhyana
  8. Samadhi

Yama

Yama is the first step of eight limbs of  Ashtanga Yoga. Yama is the discipline that we should have to apply in our life. Yama helps us to be sincere. This is the part of self-restrain which helps us to grow up in the field of our spiritual purpose. Patanjali put this at the first part because every successful strategy starts from the purity of our mind, purity of our behavior. Patanjali distributes this yama in five parts.

1.Ahimsa (Nonviolence)

Nonviolence is not to harm any living beings by our behavior. If we apply this non-violence in our life, we have to be careful if our action creates some discomfort to the people, who is in the contact with us? We don’t have to harm to the people by our three ways:

I) By our action

II) By our thinking

III)  By our words

2. Satya (Truthfulness)

We have to practice to speak the truth. We shouldn’t promise faulty things that we won’t fulfill by our action. What we speak, we should do and what we do, we should speak. Our life’s every action should show the truthfulness. Our every effort in the life should show the reflection of the truth.

3. Asteya (Not Stealing) 

The meaning of asteya is not to steal. We even don’t have to bring the feeling of stealing in our mind, according to Patanjali. We don’t have to take anything of anyone without the permission of the owner.

4. Brahmacharya (Chastity)

This is the discipline that is applied by controlling our sexual power. Our sexual power should be transformed towards the upside of our body, so we restrain our sexual desire. In this process, we don’t have to suppress our sexual desire but we have to bring our attention to the knowledge of the supreme self. We have to make less our desire to the sensual happiness. We have to try to take pleasure in the matters which are related to the supreme power.

5. Aparigraha (Non-possessiveness)

In this formula, we practice to keep minimum things with us. This is the way of applying minimalism in our life. We should keep the things only that we need, but not which we want. If we can live in one cloth, we don’t have to use two. If we can live in two clothes, we don’t have to use three and so on.

Niyama

This is the second step of  Ashtanga Yoga formula. Niyama helps us to go into the deeper level. This is the system which helps us to control ourselves in the process of yoga. There are five branches of Niyama.

1.Saucha (Cleanliness)

Saucha is the cleanliness of body and purity of the mind.

2. Santosha (Contentment)

Santosha means satisfaction by the situation where we are. It means we don’t have to be anything to be happy or to be satisfied.

3. Tapa (Persistence)

Tapa means the determination to continue our yoga at any cost. We have to be disciplined when we walk to get the destination of our yoga goal.

4. Svadhyaya (Study)

Svadhyaya means to gain the knowledge of the spirituality. To study the knowledge from the Veda, the famous scripture of Hinduism. We have to learn the wisdom from the level of the words and of the actions. We have to apply the knowledge that we learn. If we apply the knowledge in our life, that becomes the knowledge in the level of experience.

5. Ishvarpranidhana (Contemplation to the God)

In this part, we dedicate ourselves to the supreme God. We sacrifice our deeds and all the events to the God. We practice believing completely in the God.

Asana

This is the part that most of the people think is the real yoga. There is the concept that Asana is complete yoga but asana is only the part of Yoga. It is a special step in the eightfold path of Ashtanga yoga. This is a formula which can open the blockages of our body and mind. Our body has a lot of blockages and with the blockages, we can’t go ahead in the way of salvation.

Pranayama

This is also the part of the common practice of yoga teaching and learning nowadays. Pranayam is the process of breathing which helps to bring the oxygen to every cell of our body. This is very useful to open the blockages of our mind. This can eliminate the diseases of our body and mind. It cleanses our body and mind. It makes us ready for the meditation because we can’t meditate fully until we are not free from the blockages of our mind.

Pratyahara

Pratyahara means to be near to the higher self or to be with the self rather than outside. We have to practice of self-awareness. Our focus should be in the inner world when we make our goal to be liberated in our life.

Dharana

Dharana is the concentration on something higher than us. This is the focfus of mind. We have to train our mind making it one-mindedness towards the higher self. Our only goal is to achieve higher step of spirituality to be enlightened. It is the level where we practice of stillness.

Dhyana

Dhyana is the part that can happen in our life which cannot be practiced but it occurs in our life when we practice the level of concentration. When we practice concentration, we may suddenly experience Dhyan.

Samadhi

This is the last part of  Ashtanga Yoga  (the destination point of Ashtanga Yoga). Samadhi is the state of being blessed by the ecstasy, the supreme happiness. This is a state of the union of our self with the supreme self. When we achieve this state, we never see the separateness in the world with anyone or anything. There is oneness with all the parts of the universe. Everything and everyone is harmonious.  There are two types of Samadhi.

1. Sabikalpa (Conditional) Samadhi

This is the state of ecstasy that we get for a short period of time then we come out from the Samadhi. This is the first step of Samadhi and we can achieve unconditional Samadhi after practicing this in our life.

2. Nirbikalpa (Unconditional) Samadhi

This is the state of Samadhi from where we never should come out from the ecstasy. This is the state of complete blessing, complete unification with the supreme self. This is the ultimate goal of yoga. If we achieve this Samadhi, we have nothing to be achieved in our life anymore. We never have to separate from the highest existence of the world when we achieve this Samadhi.

When we go through this eightfold path of yoga sutra (formula), we find that it is a systematic way of getting salvation in our life. Patanjali gives the exact technique which can lead us to the path of purification. It is not only the theoretical presentation of the facts but it is as practical as its theory if we apply it sincerely in our life with a teacher who has already got salvation by passing these eight limbs of yoga.

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