“The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.” (Lord Krishna, Bhagavad-gita, 2.45)

Download this episode (right click and save)

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥

trai-guṇya-viṣayā vedā
nistrai-guṇyo bhavārjuna
nirdvandvo nitya-sattva-stho
niryoga-kṣema ātmavān

The premise of this discussion is the difficulty in trying to grasp the concepts presented within Bhagavad-gita. Someone is honestly in search of answers to the miseries of life. They are in distress. They are lost. They are lacking direction.

Prior to this, they tried the commonly shared recommendations, such as finding your passion in life, being nice to people, participating in community activities, and the like. Nothing has worked. Religion has failed to make a dent, as once there is the open acknowledgment of alignment with a particular savior, there is nothing much left to do. The fall guy is supposed to take care of the rest, but the bewilderment remains.

The seeker wants specific instruction. Do this. Do that. Don’t go there. Wake up at this time of day. Eat this kind of food. Don’t eat that. In the sudden onset of difficulty, such as dealing with contemporaries, the seeker wants to know the best course of action. Fight or flight. Proceed or retreat.

Of the popular books of religion, Bhagavad-gita is more philosophical in nature. One could say that it is entirely philosophical. Is the aforementioned seeker out of luck, then? Will they not find appropriate answers in that conversation? Should they turn elsewhere for inspiration and direct guidance?

The premise of the conversation between Krishna and Arjuna might not align with what someone is seeking, but the subject matter encompasses all conditions and all situations. Since Shri Krishna is the Supreme Personality of Godhead, the wisdom He shares is equally relevant to every person, irrespective of their class or position in life. It is valuable and abundant in the way of Goswami Tulsidas comparing the price of commodities.

तुलसी जाने सुनि समुझि कृपासिंधु रघुराज।
महँगे मनि कंचन किए सौंधे जग जल नाज ॥

tulasī jāne suni samujhi kṛpāsiṃdhu raghurāja।
maha~ge mani kaṃcana kie sauṃdhe jaga jala nāja ॥

“Tulsi knows, has heard, and has understood that Shri Rama is an ocean of mercy because He made jewels and gold expensive, while keeping the most important things like water and grains inexpensive.”  (Dohavali, 149)

The specific situations we find that require resolution are actually in duality. Bhagavad-gita and the Vedic tradition aligning with the interests of Shri Krishna are for rising above duality. We are so fortunate that Krishna identifies the common areas of duality so that we can make assessments along the way, to see if we are making progress in our pursuit of perfection.

1. Happiness and distress

How can happiness be in duality? Why would someone ever choose to be unhappy? Should not the sole objective be constant happiness, to maintain a level of satisfaction such that nothing will interfere?

मात्रा-स्पर्शास् तु कौन्तेय
शीतोष्ण-सुख-दुःख-दाः
आगमापायिनो ऽनित्यास्
तांस् तितिक्षस्व भारत

mātrā-sparśās tu kaunteya
śītoṣṇa-sukha-duḥkha-dāḥ
āgamāpāyino ‘nityās
tāṁs titikṣasva bhārata

“O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.” (Lord Krishna, Bhagavad-gita, 2.14)

Krishna explains to Arjuna that happiness and distress arrive on their own. We don’t have to specifically seek them. For instance, I experience a moment of happiness this morning after waking up from a good night of sleep. This is not something I was expecting. I was not consciously looking for this kind of happiness.

A few minutes later, I experience distress. As I am about to embark on a lengthy journey to pick up vital supplies for the home, one of the tires on the car is low on air. I have to interrupt the travel, pull over to the side of the road, and fill the tire with air. I was not looking for this distress, but it came to me all the same.

2. Winter and summer

The happiness and distress are so predictable that we can compare them to the seasons. It was summer a few months ago. The temperatures were high enough to warrant visits to the local swimming pool. Children played games outside, and there was a constant sound of machines cutting grass and whacking weeds.

In a few months, the temperatures will be so low that it will be dangerous to stay outside for too long. The trees will be bare and no one will feel energized in their physical labor.

There is nothing we can do to change these situations. They arrive on a schedule, and happiness and distress follow a similar pattern.

3. Honor and dishonor

One moment I am being praised. I feel so proud of my efforts. It feels nice to be recognized. I now know that my dedicated work and sacrifice were worth it.

At another moment I am being cursed. People are really upset with me. I let them down. I did not mean to. I tried my best. I was only following protocol. It does not feel good to hear these abuses lobbed my way.

4. Birth and death

As soon as there is birth, there must be death. The countdown clock begins as soon as the child exits the womb. Sometimes they are not fortunate enough to make it out of the womb. The mother, with the help of a medical professional, exercises her choice in the matter to make sure that the child never sees the light of day.

5. The existent and the nonexistent

If these dualities weren’t enough to ponder, there is the issue of an existence itself. Just who is it that we are? Why are we always changing? If we must die, then to where will we go? Where were we prior to birth?

नासतो विद्यते भावो नाभावो विद्यते सतः ।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥

nāsato vidyate bhāvo
nābhāvo vidyate sataḥ
ubhayor api dṛṣṭo ’ntas
tv anayos tattva-darśibhiḥ

“Those who are seers of the truth have concluded that of the nonexistent there is no endurance, and of the existent there is no cessation. This seers have concluded by studying the nature of both.” (Lord Krishna, Bhagavad­-gita, 2.16)

The teacher of Bhagavad-gita advises to focus only on that which has endurance. The spiritual energy. The animating force within. The living being inside, who is never born. Neither will the living being ever die. There is endurance to the spiritual, but not so with the material.

The best advice focuses on that which transcends the aforementioned dualities. Even systems of religion tend to focus on temporary situations, such as rising in stature, both in this life and the next. The cultured human being, who seeks real answers to life’s mysteries, tries to rise above the modes of material nature.

यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥

yāvān artha uda-pāne
sarvataḥ samplutodake
tāvān sarveṣu vedeṣu
brāhmaṇasya vijānataḥ

“All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.” (Lord Krishna, Bhagavad-gita, 2.46)

When they understand the ultimate purpose, they know that the many other pieces of instruction are meant to help in reaching the final goal. If that goal is not achieved, if that goal is not even the stated objective, then the individual remains in duality. Since the individual has endurance, since they always exist, their way of living naturally will align with transcendence. In other words, the non-duality of which Krishna speaks is our real dharma.

In Closing:

Happiness and sadness there,
Dualities finding everywhere.

But I want something more,
A real purpose for.

Recommendation from the wise,
That above the changing rise.

Such that in transcendence to stay,
Krishna showed Arjuna the way.

Categories: the five

Tags: counseling, hare krishna, life, poem, poems, poetry, vedanta