Values and conflicts - Part II

Excerpts from the lecture series by Swami Pratyagbodhananda from Arsha Vidya Gurukulam on "Values and Conflicts", compiled by my friend.

Read Part I

The Gita mainly talks about Atma vidyA, pUrNa vidyA, and parA vidyA, all meaning the same thing. AtmA has many definitions two of which are - yachcha ApnOti (that which pervades everything) and yat Adatte (that unto whom the whole creation is withdrawn).

There are two types of gains: 1. that which is not yet accomplished by proper means. In this type, action is required to accomplish a gain. "prAptasya prAptihi" - getting what is not with me through action. The means or modes of action for such accomplishment are Apyam (reach), utpAdyam (produce), vikAryam (clean up), and samskAryam (a change or transformation). No 5th mode of action is possible to accomplish anything in this world.
The second type of gain is the "accomplishment" of something that is already accomplished. No action will help accomplishing what is already accomplished. In this type of gain, action will not help as in the previous type, but only knowledge can help us realize that we already have accomplished what we think we have to accomplish. A cognitive change facilitated by knowledge is required in this type of gain.

In deep sleep (as compared to the waking and dream states), one is without any dimensions. "na antO vidyatE yasya sa anantaha"- one is almost infinite because one is not, by definition, in cognisance of the limitations that arise due to space and time. We do not realize our name, form, or age in deep sleep. This shows that a state of limitlessness is a possibility.

Knowledge is the means to realize knowledge as an end. Means is the end. Self ignorance can be removed only through self knowledge. There is no positive definition to darkness. It is only defined as the absence of light. And to remove darkness, we just have to bring light. Similarly,
there is no positive definition of ignorance, we just have to bring knowledge to remove ignorance.

In order to remove this ignorance, we need a qualification. Just as you would need a qualification to do any small thing in this world, we need a qualification to get rid of this mahA mAya (great ignorance). adhikRitasya adhikAraha - you need a qualification to get a qualification. Just as you
need to pass the 1st grade to get a degree, and get a degree to get a doctoral .... you need a qualification to get a qualification. As you can see, there is no finality in this cycle of qualifications. In this respect, a qualified guru who has prior knowledge of the thing to be known has to guide you and unfold the teaching to let you have a "learning mind".

A "learning mind" has to be focussed, free from fear, should have trust that the knowledge will enlighten you - all these values are needed to create a true learning mind. The more informed we are, it is a fact that the better our quality of life will be. We cannot plead ignorance in a court of law, we got to know certain things as citizens. Similarly, as humans (presumably thinking), we got to have knowledge.

One should always remain happy with oneself without any crutches. Such a mind produces classic works such as our vedic rishis who produced the Vedas. The Gita gives a set of values that lets us be happy with ourselves. We have to recognize that each person has a ray of glory which makes us happy with others around us.

Now the second trait that Bhagavan Krishna mentions in the Gita (13.7) is adambhitvam. dambhitvam means "svadharma prakatikaraNam" - putting up a show as though one has the qualifications. Without hypocrisy, one can easily see that one can be very happy with oneself.

The third trait is ahimsA - "ahimsanam prANinAm apIDanam" - not hurting any living being. Dveshah (hatred) and krodhah (anger) leads to violence in words or actions. Being judgemental towards oneself is the highest form of violence. Gita helps us get rid of the guilt that results in being judgemental about ourselves. Even if we say that somebody is always judgemental is being judgemental. So we have to recognize only the good in others which lets others recognize the good in themselves. By repeating an assertion (perhaps a "bad" quality in others), we only reinforce that judgement and make them even more "bad".

Practicing ahimsA leads one to the next trait that Bhagavan talks about which is kshAntihi - accomodation. We should help the person who has become angry with us to grow out of that anger by being accomodative of that feeling and responding to the person behind the behaviour and not to the behavior.