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Opposites Neutralized -Bhagavad Gita- Chapter 2: 16-21

Enlightenment, Self-realization, God-realization, Christ Consciousness… 

16  
There is no coming to be of the non-existent. What is not non-existent is Real. These statements are understood by Knowers of Truth*.

The subject is sat — ‘the real; truth, existence; that which is without change, that which really is’.

“There is no coming to be of the non-existent. What is not non-existent is Real.”

• What is not real goes through changes. What is Real never changes.

• The unReal never is. The Real eternally remains.

• With the unReal nothing remains the same. The Real is ever-existent without modification.

• The changeless is what exists and is Real. Anything that can change does not really exist so it is not Real.

* The Knowers of Truth are the enlightened ones, the sages, those who have reached this understanding through direct experience.

17
Understand that that by which this universe is pervaded is imperishable, and that no one can destroy that which cannot be destroyed but endures always.

‘The Real’ is given more descriptors — it is ‘all-pervasive’, unlimited, everywhere always.

Self-reference:  What you really are has no limitations, is not located anywhere, is everywhere. You seem to have limitations and to be located somewhere, due to identification with the unReal.

18
These bodies, inhabited by the eternal, indestructible, immeasurable embodied one, come to an end. So fight, Descendant of Bharata!

“immeasurable” — all-pervasive and unlimited.

‘Descendant of Bharata’:  Krishna uses this epitaph of Arjuna’s to remind him that, having come into being from an original state of ‘continuous knowing’ (Bharata), he already knows all this and just needs to realize it.

Self-reference: God is reminding you that you already know this for the same reason.

19
He who imagines the embodied one to be a slayer, and he who imagines that the embodied one can be slain, does not understand. The embodied one does not slay, nor is it slain.

Krishna subtly weaves in the reality of ‘non-doership’ here:  What Arjuna truly is does nothing, so his arguments in previous verses have no foundation.

Self-reference:  What you really are is invulnerable, and what you really are never harms anyone. This is the basis of the first yama, ahimsa (harmlessness). Hurting others doesn’t work and can only cause your own downfall, because it is not possible for the Real You.

20 – 21
The embodied one is never born, nor does it die at any time. The embodied one is not a being, does not become a being, and will never become a being at any time in the future. It is birthless, eternal, and ever-existent. It is not slain when the body is slain.

How can anyone who knows this embodied one to be indestructible, eternal, birthless, and imperishable, kill or be killed?

Well obviously, this simply cannot happen. We are convinced!

Our bodies come into being, live for a while, and then they die, so by definition they are not Real, nor is anything in the world Real. If you don’t believe this, just try finding something that NEVER changes.

Self reference: The above verses suggest that what is Real is something that is constant. In other words, it is something that is always present no matter what is happening, what is going on around you, in the outside world or within. Think this over and look for this constant. Ask yourself what it is. There is an answer. It is below. Don’t look yet. Think it over and see if you can come up with the answer first, then take a peek.

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Opposites Neutralized

In the unReal, the ‘relative’, everything is relative to and dependent upon everything else. The Real, the ‘absolute’, is unchanging, never-ending, true and constant existence. The relative (non-existent) describes what we are ‘being’, i.e., physical beings in a world of change. The absolute (existent) describes us as we really are.

Realizing this to be true, we can understand now, why polarizing opposites ultimately become neutralized, and why this is inevitable: they are unReal and we seek the Real. During the process, there is a state we can achieve in which opposites do not arise, where heat and cold, pleasure and pain, attraction and aversion, etc., do not arise and therefore do not exert any influence on us. This state is called Yoga (Union).

Namaste — I bow to the Divine One that you really are,
Durga Ma

Self-reference:  That which is constant no matter what, is YOU.

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TERMS OF USE AND SHARING:

This post and text is original research material and is copyrighted. You are allowed to share this material for personal, non-commercial and educational use with the proper citations, references and links / tags back to my website. Clicking ´Share´ on FB or ´Reblog´ on WordPress would be most appropriate.Please obtain written permission from Anandi first if you want to use this material on your workshop, blog, organization, webpage, book, seminar or for any commercial purpose. All information provided, be it through sessions conducted or this post is non-liable and is not intended to replace professional legal, medical, psychological, psychiatric and/or financial counsel. How you choose to act on this information is up to your own free will and is entirely your responsibility.

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Bhagavad Gita, Chapter 2, Vs 15

When the evolutionary force kundalini completes the transformation of the body, Death loses it power. 

15 Considering them common, Arjuna, one who does not waver on account of these and remains resolute, is ready for immortality. 

“these” refers to opposites as mentioned in verse 14:  

It is perception by the senses that produces the sensations of heat and cold, pleasantness and pain. These appear and disappear and are impermanent, so have patience, Arjuna.”

The keyword in verse 15 is ‘ready’. The ultimate outcome is liberation and immortality. In the Bible and other mystical texts of the East, this reference to immortality is literal — the corruptible becomes incorruptible; the yogi cheats death; etc.

When this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, Death is swallowed up in victory. O death, where is your victory? O death, where is your sting? — 1 Corinthians 15:54-55

Two conditions then, are necessary for this transformation: resolute determination, and indifference to opposites.

When truly indifferent to opposites, such as heat and cold, and pleasure and pain, one is in a state in which opposites have been neutralized through union (yoga). The instant prana and apana* unite within the body, opposition vanishes and the Life Energy takes on an evolutionary function (kundalini), and though this may only last for a moment, in that moment there is absolute indifference to opposites. Attractions and aversions cannot exist where there are no likes or dislikes, and likes and dislikes cannot exist in the complete satisfaction and fulfillment of this moment of union. Thus begins the work of neutralizing the polarized pull of the very things that support ignorance (Dhritarashthra): the desires of the mind (the sons of Dhritarashthra).

* 'prana and apana': The Life Energy moving upward that warms the body is called prana; moving downward and cooling the body it is called apana. When these opposing functions of the Life Energy collide, they are united as one, and the evolutionary force, kundalini, becomes active within the body. This is Yoga ('union').

Self-reference:

Desires of the mind (the sons of Dhritarashthra) appear as things you like as opposed to things you do not like, and visa versa—opposites. Begin by simply noticing these when they arise.

Ignorance refers to non-enlightenment. In the West, this is called ‘ego’, but the Sanskrit word (ahamkara) suggests that what this ‘ego’ is, is the sense of yourself as ‘doing’. This in turn suggests that what you really are is something other than what does things, and begs the question: “What am I?” Begin contemplating this question.

Enlightenment happens when you know through direct experience that what you really are does nothing. This unfolds by degrees.

All activities of the mind having vanished, I sit happily as the ruler within the city whose gates are nine [the body], not acting at all, nor causing action. — Lord Krishna, Bhagavad Gita, ch 5, vs 13

Sensible Spiritual

As a sadhika, I lived in the woods on very little of anything in order to find the time and solitude to practice yoga full time. I had no frills like air-conditioning and often no heat in winter, so I bore up under a great deal of discomfort. I told myself that I was cultivating dispassion and indifference to heat and cold, and pleasure and pain. What was really happening was that I was so miserable, and it took so much will to endure this misery, that I was not only holding myself back, I was getting over-exposed without realizing it. This resulted in the body becoming even more sensitive to heat and cold than it was in the beginning, and I have had to deal with this every day of my life since that time. It was a kind of ‘mortification of the flesh’ that I didn’t realize I was ‘doing’. And it didn’t work. It doesn’t work. It won’t work.

Scriptural injunction insists that we take proper care of the body so that it is fit for sadhana, not beaten down. So now, instead of tents, cars, vacant houses, or huts with quarter-inch cracks between the boards, I live in a simple house with AC and heat, and I do not put up with tolerating anything any more, if I can help it. That’s full circle from an ordinary life, to a determined and devoted spiritual life, and back to where I started from, only now I live a devoted sensible-spiritual life.

Indifference to opposites must come naturally and spontaneously as a result of surrender to God/Truth. You cannot make it happen. If you try, you will pay. The trick is to monitor your own motives as you live sensibly spiritually: Are you taking care of your body for sadhana? or are you using this principle as an excuse for seeking pleasure? And then, when you make a mistake (you will), you must ignore the temptation to put yourself down, forgive yourself, and move on.

I bow to the Divine One that you really are,
Durga Ma

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TERMS OF USE AND SHARING:

This post and text is original research material and is copyrighted. You are allowed to share this material for personal, non-commercial and educational use with the proper citations, references and links / tags back to my website. Clicking ´Share´ on FB or ´Reblog´ on WordPress would be most appropriate.Please obtain written permission from Anandi first if you want to use this material on your workshop, blog, organization, webpage, book, seminar or for any commercial purpose. All information provided, be it through sessions conducted or this post is non-liable and is not intended to replace professional legal, medical, psychological, psychiatric and/or financial counsel. How you choose to act on this information is up to your own free will and is entirely your responsibility.

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Family Feud -Bhagavad Gita – Chapter 1: 26-31

Arjuna’s Depression

26
Standing there, the Son of Pritha* [Arjuna] saw fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, brothers in law,

27
Fathers in law and dear companions among both of the two armies. Contemplating all of them, all his kinsmen, standing before him, he, the Son of Kunti* [Arjuna],

28
Was filled with profound despair and said to Krishna, “Having seen these my own kinsmen, all standing right here ready to fight,

29
“My limbs are weak, my mouth is dry, my body trembles, and my hair stands on end.

30
“Gandiva falls from my hand, my skin burns, I am unable to remain standing, and my mind is going around in circles.

31
“I perceive inauspicious omens, O handsome-haired One [Krishna], and I see inauspicious omens in destroying my own kinsmen in this battle.”

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*  In verses 26 and 27 Arjuna is referred to as the “son of Kunti” (spear or lance, sometimes associated with the god of love) and the “son of Pritha”. Pritha is another name of Kunti. The word pritha refers to the palm of the hand extended and used as a means of measuring, which makes this name similar in meaning to ‘Ma’ (‘to measure’), which is often used to refer to the Divine Mother. The idea of measuring, which implies time and space, puts us in the relative realm of this world. Interestingly, both Kunti, Arjuna’s mother, and Lord Krishna are descendants of the same Yadava Prince (Prince Yadu – heroism; valiant warrior, champion; strong, heroic, brave).

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These verses clarify the title of this chapter, “Arjuna’s Depression”. Arjuna’s state is one of despair. He has come to realize that he knows everyone in both armies, that he is related to all of them, and that all of these relatives are about to kill each other. He cannot see why this should be. It was Krishna himself who urged this war in order that Arjuna and his brothers could take their rightful place as rulers, but Arjuna can see only “inauspicious omens” in this situation.

We are given an account of the participants in this war as “fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, brothers in law, fathers in law, dear companions”. For the most part, this seems to just about cover everyone in Arjuna’s life, but there is one group of people mentioned here that I find interesting: maternal uncles. Why not just uncles? Or for that matter, paternal uncles? Why maternal uncles? This has long been a question of mine. Clearly there is something being implied here. Is there something about DNA the sages knew that we don’t (don’t laugh, it’s possible)? If you think you know the answer, please share it with us.

“Gandiva falls from my hand, my skin burns, I am unable to remain standing, and my mind is going around in circles.”:

Gandiva is the name of Arjuna’s bow. This bow was owned by a succession of gods. It was first passed on by Soma (holder of immortality) to Varuna (god of heaven), by him to Agni (god of fire), and by Agni to Arjuna, the son of Kunti (earth) and Indra (god of the gods). It is also said to have belonged to Prajapati, lord of embodied beings, Brahma, the Creator, and Shiva, the destroyer-transformer (evolution). Whew! See what you can do with all these symptoms to come to an understanding of the importance of this bow, Gandhiva, especially to Arjuna, who has just lost his grip.

Now let’s look at the symptoms of Arjuna’s state: weakness, dry mouth, trembling, hackles (fear), burning skin (the word for this also means ‘fully consumed by pain or grief’), instability, and a mind wildly vacillating with confusion. It appears that a combination of sorrow, fear and self-doubt all mixed together are the cause of Arjuna’s depression.

The physical state of depression is lowered energy—directionally or qualitatively or both. A low energy state of the body often causes a low moods, even without a person’s awareness of what is triggering it mentally or emotionally. Just look at what Arjuna is going to lose, even if he wins the war. It’s no wonder he’s in trouble and seemingly throwing in the towel, telling Krishna that this war business is not a good thing and that he can’t bring himself do it.

The Bhagavad Gita is a scripture. At one level it is a manual of yoga. So what are we being taught or told in this section? It is safe to say that in the process of yoga sadhana, all is not roses…or so we think…and we will experience this depression-confusion ourselves at some point. We will say to ourselves, “Hummmm. I don’t know about all this. Doesn’t seem right to me. Must be something wrong with what my guru (Krishna in Arjuna’s case) is telling me.” Well, this is just chapter one, so I think we are going to find out what will happen if we can just get through chapter one of our sadhana. More on this next time.

Jaya Bhagavan! (Victory to God!),
Durga Ma

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TERMS OF USE AND SHARING:

This post and text is original research material and is copyrighted. You are allowed to share this material for personal, non-commercial and educational use with the proper citations, references and links / tags back to my website. Clicking ´Share´ on FB or ´Reblog´ on WordPress would be most appropriate.Please obtain written permission from Anandi first if you want to use this material on your workshop, blog, organization, webpage, book, seminar or for any commercial purpose. All information provided, be it through sessions conducted or this post is non-liable and is not intended to replace professional legal, medical, psychological, psychiatric and/or financial counsel. How you choose to act on this information is up to your own free will and is entirely your responsibility.