Values of the Wise - Chapter 13: Study Guide
In Chapter 13 of Bhagavad Geeta, Bhagavan Krishna lists the virtues possessed by the wise. These virtues together may be termed as “Knowledge” (jñānam) because a mind perfected with these virtues is the vehicle through which the seeker can easily reach his destination. Here are the 20 values practised by the wise: 1. Humility / Absence of Pride (amānitvam) 2. Non­pretentiousness (adambhitvam) 3. Non­Violence / Non­Injury (ahimsā) 4. Forbearance, Forgiveness (kṣāntiḥ) 5. Uprightness (ārjavam) 6. Service to the Teacher (ācāryopāsanam) 7. Purity (śaucam) 8. Steadfastness(sthairyam) 9. Self­ Control (ātma­vinigrahaḥ) 10.
Detachment from the Sense­Objects (indriyārtheṣu vairāgyam) 11.
Absence of Egoism (anahaNkāraḥ) 12.
Perception of Evil in Birth, Death, old age, Sickness and Pain (janma­mrtyu­jarāvyādhi­duḥkha­doṣānudarśanam) 13.
Non­Attachment (asaktiḥ) 14.
Non­identification of Self with Son, Wife, Home and other possessions (anabhiṣvaṅgaḥ putra­dāra­gṛhādiṣu) 15.
Constant Even­Mindedness (nityam sama­cittatvam) 16.
Unswerving Devotion (ananya­yogena bhaktiḥ) 17.
Seeking Solitude ( vivikta­deśa­sevitvam) 18.
Love For Quietude (aratirjanasamsadi) 19.
Constancy in the knowledge of the Self (adhyātma­jñāna­nityatvam) 20.
Understanding the end of true knowledge to be liberation (tattva­jñānārtha­darśanam) Chinmaya TriState Geeta Utsavam - May 7, 2016
Geeta Kreeda - A Game-show
Values of the Wise - Chapter 13: Study Guide
Each of the values are explained in detail, in order to get a complete understanding, and clear any doubts. Humility / Absence of Pride Genuine humility doesn’t draw attention to itself. It refuses the comfort of praise and keeps us listening to our inner self. The knowledge of our own strength does not need validation from external sources. This was true of Mother Teresa or Mahatma Gandhi; though they appeared to care little for themselves, they personified humility, had a clear view of their purpose, and had universal love. Non­pretentiousness Pretentiousness arises from our own fabricated accomplishments and abilities. A pretentious person claims achievements that are not their own or feigns to have abilities that do not exist. Non­pretentiousness on the other hand, is liberty from conceit and freedom from self­delusion. It is the ability to look at oneself honestly and about projecting ourselves truthfully. It is empowering because truth is possible only if we have utter and quiet confidence in ourselves, supreme inner strength and absolute self­respect. Non­violence / Non­injury Non­violence is one of the three cornerstones of Hinduism, the other two being Truth (satyam) and Self­control (brahmacaryam). ahimsā is more than mere physical non­violene. It is about living the principle in the physical, verbal, and mental plane. Respecting that God has created unequal beings for a higher purpose, understanding every living being has a purpose in this world, and remembering that the truly strong never attack the weak, will bring us closer to the principle of non­violence. Forbearance / Patience Forbearance is the capacity and ability of an individual to accept in a spirit of accommodation the physically and emotionally uncomfortable situations that we confront on a daily basis without complaining or worrying about it. It is a cheerful exercise in patience. Forbearance is not easy to practice; it asks us to tolerate those things that we find intolerable. The English word forbearance has a connotation of resigned sufferance. However the sanskrit word kṣāntiḥ refers to patience born out of positive acceptance. Uprightness Uprightness also referred to as straightforwardness, integrity, or, frankness is a key quality necessary to clear the mind and prepare it for knowledge. In practical terms, it is being sincere Chinmaya TriState Geeta Utsavam - May 7, 2016
Geeta Kreeda - A Game-show
Values of the Wise - Chapter 13: Study Guide
and honest. Uprightness means consistency in thought, word and action. That is one should say exactly what one thinks, and act according to exactly what one says. When greed and personal fulfillment come into play, being consistent in thought, action and deed, does not work so well. One might lie to get a job, or make money; cheat to get good grades. However in the long term being dishonest creates agitations within oneself, leaves one in a state of fearfulness, and causes diffidence in oneself. On the other hand, the life of an upright person will be worryless, fearless, pious, and therefore righteous. Service to the Teacher The willingness to serve, a state of being where there is respect and devotion to an extent that nothing is too small or large to give ­ this attitude is referred as the ‘Service’ to the teacher. The contemplation on the teachings of the Guru and complete surrender and service to the teacher, leads an individual further up the path of spiritual knowledge. It is of importance to remember though, that the service and surrender is to what the teacher stands for and not to the individual alone. True service and surrender lies in the student trying to attune to the principles advocated by the master. Purity Purity implies cleanliness in every aspect of living ­ body, mind, intellect and environment. Inner purity in thoughts and emotions, intentions and motives, passions and urges are as important as physical cleanliness. Just as one’s physical activities pick up external impurities and dirt, so too, in interactions with people, the mind gathers undesirable thoughts and feelings. Purity involves the removal of such impurities ­ ego, anger, envy, etc. Steadfastness Steadfastness means perseverance or firmness in resolve. It implies a commitment to the completion of one’s pursuit, irrespective of obstacles. Once a worthwhile objective has been set, the steadfast person acts with a firm resolve by working steadily towards it, and ensures that laziness, excuses, and other distractions do not come in the way of reaching the target. Self­ Control Self­Control is the ability to make a choice on how we think and act rather than do so on an impulse. If we cannot direct our own thoughts and desires we cannot hope to keep our minds concentrated on the journey toward God. Self­Control begins at the body level, in controlling the senses. Our eyes wish to see beautiful forms and colors, the tongue craves good food, nose likes to smell pleasant fragrances, skin invites soft sensations, and the ears want to hear pleasant sounds. When we meet the demands of one or all of the senses continuously our passions will simply consume us. Five senses can be compared to five horses drawing a chariot. Mind is the charioteer. If mind loses control of even one horse, the chariot would not Chinmaya TriState Geeta Utsavam - May 7, 2016
Geeta Kreeda - A Game-show
Values of the Wise - Chapter 13: Study Guide
move in the proper direction. However Self­Control does not mean total denial either. Denial could lead to frustration, bitterness and lead to an outburst of suppressed desires. ​
Just like a tortoise that withdraws all its limbs when in danger​
, we should also withdraw when we feel that we are going to fall prey to our senses. Detachment from the Sense­Objects vairāgya is dispassion for sensual objects. It is an advanced state of mind that has transcended the struggle for control. As long as we are living in this world, it is not possible to avoid contact with sense objects. What we need to do is develop a method of healthy contact with sense objects. When desires are slowly minimized, and completely removed from our mind, the sense objects lose the power to distract us, the mind then prompts us to direct our lives towards spiritual saadhana, and contemplation of the glory of the Lord. Absence of Egoism (anahaNkāraḥ) Ego is that which makes us say, “I”. It is this which makes us have attachments to our actions, emotions, possessions, and fear. In our everyday parlance, ego is connected to our sense of who we are: our name, our talent, our achievements. When there is an overestimation of this and the feeling that it is the “I” who has achieved everything that is perceived as successful, then the ego has triumphed. The ego is a good servant but a bad master. In the latter situation it leads to conceit, self­exaltation, pretentiousness, and, impure thoughts. To be free of ego means to feel God’s presence everywhere, at all times, in all ways. Perception of Evil​
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in Birth, Death, old age, Sickness and Pain Every physical body goes through modifications such as birth, growth, sickness, old age and ultimately death. Each of these metamorphoses causes pain to a living being. The only way to end this pain is to release the self from the cycle of birth and death. Until we recognize the futility of this cycle of birth and death, we cannot realize the Self. It starts with a realization that all happiness is only temporary. The only lasting happiness is to be found when we become one with the all­pervading, omniscient, infinitely blissful Brahman, the Supreme. Non­Attachment Non­attachment is the ability to perform our duties without worrying about the results of our actions. Neither failure, nor success; profit or loss, shall affect the Self. Mind by nature, is extroverted and gets attracted towards a thing or being. The relationship of the mind with the object of fascination is called attachment. Once that relationship ends, the attachment also ends. ​
For instance, how do millions of people enjoy watching a movie with a tragic story line?​
It is, quite simply, detachment. We look at the pictures on the screen just as a viewer. When we get involved with the characters, or develop an attraction, it is source of sorrow. So it is with the world. When we look at the world impersonally, and objectively, as a viewer, it is beautiful and wonderful. We enjoy every bit of it. But we become miserable and suffer, if we get attached to the things and beings we interact with, in the world! Chinmaya TriState Geeta Utsavam - May 7, 2016
Geeta Kreeda - A Game-show
Values of the Wise - Chapter 13: Study Guide
Non­identification of Self​
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with Son, Wife, Home & other possessions Our association with another person or group to the extent where there is an assumption of the qualities, characteristics, or views of that contact is referred to as identification. This form of identity can be with an idea, country, religion, principle, our own mind or body. Children, Spouse, and home are the most common examples of this state of being and represents the range of possessive thoughts that we are entangled in on a daily basis. This quality is about discarding mental identification with our possessions; our feeling of possessiveness and of “mine­ness”. ​
King Janaka was one of the richest men. Sudama was a pauper. Yet both were stalwarts in detachment​
; ​
they never identified with anything this world offered​
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This calls for completion of duty with affection and care, but with objectivity. Non­identification frees us from the fear of being nothing, because in fact we are ‘nothing’. Constant Even­Mindedness A person whose mind is undisturbed in sorrow or in joy is said to possess the quality of constant even­mindedness. It is a balanced internal state where mind is unagitated by adversities, delusions or emotions. Even­mindedness should not be mistaken for apathy or indifference. In fact it is the very opposite. It is not lack of emotion, but positive emotion lacking in bias and partiality. The quality of equanimity has a practical meaning even in the material world. We make our best decisions when our mind is calm and clear. Great leaders think calmly and rationally even under critical conditions before making a decision. Can we trust an angry President of the United States with access to powerful nuclear weapons? Or will we respect a leader who trembles with fear in times of adversity? Hence being even­minded is a great virtue to possess. Unswerving Devotion (ananya­yogena bhaktiḥ) Devotion or bhakti is the love which flows toward God. It is a state when love for the Supreme fills the heart and every other love we harbor, is reduced to nothing. To develop love for the divine, it is necessary to subjugate the ego. Bhakti is enumerated in a nine­fold discipline which can be practiced to achieve Divine Bliss: SravaNam, Keertanam, SmaraNam, pAdasevanam, archanam, vandanam, dAsyam, sakhyam and Atmanivedanam. Seeking Solitude (vivikta­deśa­sevitvam) The mind that seeks solitude is one that wants to be with itself and is free from the fear of loneliness. While in loneliness mind is frantic and seeks an outlet through companionship, in solitude the mind is calm and in pursuit of higher goals. The only mode of communication possible with the Self is silence, and hence the Wise seek solitude. It is in solitude and through solitude that one reaches a state of tranquility and through serenity, bliss is achieved. Love For Quietude (aratirjanasamsadi) A man of wisdom resorts to solitary places with an aversion for the society of men. The seeker spontaneously withdraws his mind from the multifarious activities around him. It is a natural inversion of Chinmaya TriState Geeta Utsavam - May 7, 2016
Geeta Kreeda - A Game-show
Values of the Wise - Chapter 13: Study Guide
the mind towards noble thoughts, not a deliberate aversion to external influences and attractions. The seeker is self­reliant and not dependent on society for his happiness and peace. Naturopaths believe that if you give sufficient rest to the body, it will correct itself and get rid of diseases. Similarly the sages believe that by giving “rest” to the mind­intellect equipment through meditation, it will revive itself. Quietude is relaxing and refreshing. Constancy in the knowledge of the Self (adhyātma­jñāna­nityatvam) Satisfaction in the knowledge that We are whole and complete within ourselves bring about a realization that happiness is not available in external things and objects cannot fulfill desire. The principle by whose mere presence the intellect thinks, the mind feels, and the body perceives, is the Supreme Reality. A spiritual seeker is ever conscious of this understanding and every thought and act with the outside world is a reflection of this realization. The knowledge of the Self is to be lived and not merely learned. Understanding the end of true knowledge to be liberation The end of true knowledge is to perceive the Lord in everything. It is to feel the oneness of the universe and through that feeling become closer to the divine within and without. It takes a lot of inner strength to remember God at all times, and keep the love for God flowing. One of the practical ways to bring God in our daily life is to keep repeating His name. Doing Japa helps when we find ourselves forgetting or when we just can’t see God at all, let alone everywhere. The goal of true knowledge is twin ­ attaining perfect inner enlightenment to perceive the Lord in everything and through this attain liberation. The twenty virtues that Lord Krishna has enumerated are correlated, taking a seeker, step by step, progressively further in the pursuit of this Knowledge. Chinmaya TriState Geeta Utsavam - May 7, 2016
Geeta Kreeda - A Game-show