Philosophy

ಭಾರತೀಯ ಪರಂಪರೆಯಲ್ಲಿ ಬ್ರಾಹ್ಮ-ಕ್ಷಾತ್ತ್ರಗಳ ಸಮಾಯೋಗಕ್ಕೆ ಬಹುಕಾಲದಿಂದ ಪ್ರಾಶಸ್ತ್ಯವಿದೆ. ವೇದಗಳಲ್ಲಿಯೇ ಇದರ ಮಹತ್ತ್ವದ ಪ್ರಸ್ತಾವವುಂಟು. ಇಲ್ಲಿ ಸೂಚಿತವಾದ ಬ್ರಾಹ್ಮ ಮತ್ತು ಕ್ಷಾತ್ತ್ರಗಳನ್ನು ಕೇವಲ ಹುಟ್ಟಿನಿಂದ ಬರುವ ಜಾತಿ ಅಥವಾ ವರ್ಣಗಳ ಚೌಕಟ್ಟಿನೊಳಗೆ ಪರಿಮಿತಗೊಳಿಸಿ ನೋಡುವುದು ಯುಕ್ತವಲ್ಲ. ಇವೆರಡೂ ಮೂಲತಃ ಸಮಾಜವನ್ನು ಮುನ್ನಡಸುವ ತತ್ತ್ವಗಳು. ಬ್ರಾಹ್ಮ-ಕ್ಷಾತ್ತ್ರಗಳು ವಿಶಾಲವಾದ ಸಮಾಜದ ಎಲ್ಲ ಸ್ತರಗಳಿಂದ, ಎಲ್ಲ ಸಮುದಾಯಗಳಿಂದ ಹೊಮ್ಮಿಬರಬಹುದಾದ ಉತ್ಕೃಷ್ಟತೆಯ ಸಂಕೇತಗಳು. ಆದುದರಿಂದಲೇ ಅಪ್ಪಟ ಬ್ರಾಹ್ಮ-ಕ್ಷಾತ್ತ್ರಗಳ ಸಂಖ್ಯೆ ಎಂದಿಗೂ ಕಡಮೆ. ಗಡಿಗೆಯ ಪ್ರಮಾಣದ ಹಾಲಿನಲ್ಲಿ ಅಡಗಿರಬಹುದಾದ ಗಜ್ಜುಗದ ಗಾತ್ರದ ಬೆಣ್ಣೆ ಅಥವಾ ತುಪ್ಪಕ್ಕೆ ಇದು ಸಂವಾದಿ. ಈ ವಿಚಾರವನ್ನು ಮತ್ತಷ್ಟು ವಿಶದವಾಗಿ ಮನಗಾಣಬಹುದು.

Well, then, is this path — performing one’s duties with the sole purpose of pleasing Bhagavān — an easy journey? Śrīkṛṣṇa himself was uncertain about it. Bhagavān is not in front of our eyes; dharma is not in front of our eyes either. Performing our duties only for the sake of Bhagavān or for dharma — single-minded devotion to our duty without even an iota of selfishness — is difficult.

Introduction

dhyānābhyāsa-vaśīkṛtena manasā tannirguṇaṃ niṣkriyaṃ
jyotiḥ kiñcana yogino yadi paraṃ paśyanti paśyantu te ।
asmākaṃ tu tadeva locana-camatkārāya bhūyāc-ciraṃ
kālindī-pulinodare kimapi yan-nīlaṃ maho dhāvati ॥

dhyānāhbyāsadè tattvamaṃ hṛdayadoḻ tāṃ-ā nirākāramaṃ
kāṇalk-appoḍè kāṇge yogivarar-āṃ sāmānyar-èmmakṣig-ā ।
veṇu-svāna-sudhā-prasādi yamunā-kuñjodara-āmodi me-
ghānīla-dyuti nāṭyavāḍuge sadā nāṃ dhanyar-ā līleyiṃ ॥

Śrī Kṛṣna was satisfied with this entreaty; Arjuna had been put on the path; his internal transformation was complete. Bhagavān felt certain that Arjuna was ready to perform the requisite deeds. 

mā te vyathā mā ca vimūḍha-bhāvo
dṛṣṭvā rūpaṃ ghoram īdṛṃ mamedam |
vyapeta-bhīḥ prīta-manāḥ punas tvaṃ
tad eva me rūpam idaṃ prapaśya ||

BG 11.49

Here, by “divine eyes” we do not need to imagine a pair of extra-physical eyes with their own eyeballs and eyelids. It is enough to think that Bhagavān endowed the eye with the ability to behold divine effulgence. This is what we have to understand - when we pray to Īśvara for a boon, we need to ask for the requisite strength to bear and control the blessing. Our desires know no limits and make us forget what is suitable and what is not. If Bhagavān gives us what we deserve, we’re dissatisfied.

Introduction

āvudò viśvarahasyaṃ
jīvāṃgaṇakiḻidu janada sukhaduḥkheccā-|
dyāveśadi sahabhāgivò-
lāvirbhavisidudu kṛṣṇananènipa vicitram ||

This strange thing called Kṛṣṇa
a cosmic conundrum,
having entered the jīva’s playground,
Has manifested itself
As a partner to people
In their pleasures, sorrows and desires.

Arjuna’s mind is gaining maturity. Didn’t Bhagavān say –

dadāmi buddhi-yogam...

BG 10.10

Note

nija-mahimeyan-īśaṃ tā-
n-ajan-avyayan-aprameya-navaviliptaṃ meṇ  ।
tri-jagad-vyāptaṃ śaktaṃ
bhajanīyaṃ kāmyaneṃbudaṃ baṇṇisuvam ॥

Īśvara, the birthless, imperishable,
immeasurable, unattached,
pervader of all the three worlds, and powerful,
describes his own glory and
shows how he can be praised and loved.

Those who follow the āsurī form of prakṛti delude and waste themselves.

moghāśā moghakarmāṇo moghajñānā vicetasaḥ

BG9.12

The rākṣasas are cruel and unscrupulous. For them, their bodies are their self and bodily pleasures are the greatest happiness. Naraka and repeated births in lowly creatures are their fate.

7. "Mamātmā bhūtabhāvanaḥ" : Brahma-consciousness is the cause of a jīva's rise and fall. The term bhāvanaḥ can variously mean birth, existence, sustenance, or control. Brahma has embedded the seed of Ṛta (Cosmic order) and dharma in human nature. Ṛta is the law in creation. "Deeds beget appropriate rewards and a jīva has to experience them" is the cosmic law of ṛta. The practical application of ṛta in life is dharma.