Exercise: Let Go-Give Credit.

 

This exercise has three parts to it.

1. Honestly review your actions, words, and thoughts about a situation that is causing undue stress or discomfort in your personal or professional life. Do you see where you may be trying to hold on, for recognition, or being right? [Please don’t judge yourself over this, for that will only impede your achieving peace and contentment and resolution of this issue.]

2. Once you see where your personal desires are involved, review the successes that led you to this desire, and credit God for giving you such God-gifts (eg, memory, courage, adaptability, leadership, communication skills). Try to see that while you were successful, whose powers, whose gifts were they that allowed you to be successful. If you can honestly see these innate abilities are God-gifts, you can then thank God for your success, and be grateful that you were able to help improve a situation. Since God has given you the success, you can relax and accept that God has also given the outcome. So if you didn’t get as much the spiritual suggestion is to do your best to help — just for the sake of helping. Virtue is its own reward. You can see that you did not lose by doing your best. Become aware of the feelings arising from you being the one chosen to help. Once you stop to you as unfair or punishment, and note that, in an idealistic way, that you were able to be involved in a helping project, you should see how good you feel inside. [If you truly feel you were taken advantage of, then you need to address that as a separate issue.]

3. Once you can let go, you are able to thank God for such a feeling. As you feel more gratitude for each outcome you will find life more meaningful, and you will find more opportunities find more opportunities to be of greater help to more people over time. Help can mean physically, monetarily, through sharing ideas (eg, writing, lecturing), etc. All the time you can check and see that you’re basic needs in life are provided for (ie, you are not neglecting your responsibilities to earn a living and provide for your family, get good grades in school, or being taken advantage of).

For some people, letting go may mean allowing yourself to slow down and enjoy life more; appreciating family, friends, and nature.

Finding the cause of the stress lies in questioning the basic premise that you use to view a situation (eg, ‘I cannot relax’). If you can see that you deserve to relax, the stress will resolve itself immediately.

 

Mohandas Gandhi; father of the modern-day social responsibility (eg, fair trade, micro-lending, environmental concerns, non-violent protest). Martin Luther King said Gandhi’s teachings inspired his own nonviolent movement in the USA.

 

 

Chapter 6

How to Attain Peace

Through Selfless Service

Lord Krishna explains that a sannyasi or yogi (one who acts from within their core, directly experiencing the individual and universal Soul) is one who lives responsibly, without seeking rewards for his or her work. Achieving this level of realization requires a combination of knowledge and experience ― one or the other alone is insufficient. Intellectual ideas are only theory until tested through experience, and experiencing something without intellectual confirmation can cause doubt about the experience.

For a sannyasi, doing good is its own reward. In modern day life, there are many examples of selfless action: not polluting the earth, air, or water; helping the less fortunate, while not seeking recognition or financial gain for your help.

A recent trend is finding some corporations rewriting their bylaws to reflect their commitment to selfless service. Their mission statement shows a triple accountability to people, the planet, and to profit.

Inspired by Gandhi’s social movement these visionary corporations are taking peaceful resistance to the next level and creating better opportunities for their workers or giving large sums of money for civic or humanitarian purposes. This is called seva (selflessly serving humanity and nature). Most if not all corporations have always given to charity, but here we are highlighting the redressing of human and environmental responsibility back into corporate bylaws; taking a wider look at corporate humanitarianism. This is an example of ‘mental’ sannyas; people who made the decision to triple-win business vision.

Other examples of mental sannyas include many teachers around the world who devote their lives to their work out of love for the children. Often, teachers spend their own hard-earned money on student supplies and work many hours at home to prepare for the next day. These are modern-day examples of helping as its own reward. [Verse 1–4]

People whose actions are dedicated to God without desire for the rewards of the actions is a true renounce (sannyas) and one who unites inner and cosmic Self (yogi); not those who do not fulfill their responsibilities nor those who perform no action. [1]

O Arjuna, that which is called renunciation (sannyas) is also known as uniting inner and cosmic Self (yoga). No one can be a yogi without giving up sensory desires. [2]

Action is the means for the muni aiming for Self-Realization. When that person has attained this realization, inaction is then the means. [3]

When a person is not addicted to sensory gratification, action nor the rewards of actions, they are said to have attained Self-Realization. [4]

Service versus Sadism

When a person acts to help others without personal reward, there are often many rewards: peace, wealth, and bliss. Some might ask, ‘if I choose to not look out for my personal needs, what if I wind up deceived, alone, and penniless? Only deceit yields deceit (as you sow, so shall you reap/karma). Moreover, if a person is sincerely helping God’s children, why would God punish that person for such work?

We see this question in business, politics, organizations, and in many individuals. ‘We can’t change this policy to help reduce pollution — it will make our business lose money.’ ‘I can’t take time to help a person now because I have so many responsibilities.’ ‘I can’t fight out of office.’ Yet, in each case, once the change was implemented, everyone benefited. In some cases a person may lose their job, but what is a job worth if it is not helping people and one’s conscience cannot live with themselves? Look to the next career that person lands, and then see if they have more contentment and respect for themselves and their career.

It is important to analyze the notion whether God punishes people for doing things such as preserving nature or protecting or helping people. The punishing viewpoint suggests a vindictive God. True, life may change for the ‘do-gooder’; they may wind up in a new position or place. But this would be because they will be able to help more people and the planet in this new situation, not because God is vindictive or sadistic. A person will only feel the outcome of following their conscience is a punishment when they have a preconceived notion of what is ‘supposed’ to happen, what is the ‘right’ way, or look to what other people say. Conversely, choosing the position ‘I must always follow my conscience’ as the non-changing mark, then the results either immediately reveal a better situation, or in time, reveal a positive outcome or a blessing in disguise.

We see evidence that this philosophy of helping others brings success instead of punishment. Social entrepreneurs, following universal principles, are finding that compassion, ethics, and profit can operate together successfully. Many socially responsible investment company’s money market funds are yielding higher profits than their counterparts who continue to employ age-old worker and environmental abuses.

We also see examples of selfless actions in parents who love their children, putting the children’s needs first; feeding, clothing, educating, protecting, loving their children without regard for financial reward or fame, or from receiving short-term outbursts of, ‘I hate you mommy and daddy.’

Thus, to be unattached to anything, that is, to be unconcerned about the rewards that may come from doing good, describes a selfless, unselfish person ― a yogi or a mental sannyasi. The way to raise oneself up in this manner is through the Soul (atman). The more a person is aware of their Soul, the more guidance they will find in life.

A person who acts selflessly does not care about fame or dishonor, wealth or poverty, pleasure or pain. They act in the name of the Soul (the Eternal) and let others say and judge as they will. That person knows who they are and why they act.

Such a person sees God in all people ― friend or enemy. This realization is achieved through persistent meditation and by focusing the mind’s heart on God. This is called satsang or being in the presence of holy people (including God). Gradually, this constant exposure transforms one’s body, mind, emotions, intellect, senses, and subtle body in tune with God.

Verses 10-13 offer instructions how to meditate. Yet these ideas are best to be taken as examples rather than the ‘only way’ to meditate.

Meditation is best done in a clean place where you are not disturbed, such as a study or backyard. The idea of ‘controlling you mind’ is tricky because the word ‘control’ suggests force. Natural meditation more stress.

Many people say, “I cannot stop thinking”. This is fine. A general suggestion is to just return to your form of meditation when you can.

Meditating on God or whatever brings you some peace is beneficial. It is also difficult and unnatural to sit motionless and in perfect posture. For some this works; for others they need to feel comfort and the ability to shift when uncomfortable. Staring at the tip of one’s nose is just one example of a meditation style. [Verse 5–16]

The person must raise themselves by their Self. They must not lower themselves. For they are their own friend or enemy to their Self. [5]

For the person who has conquered their mind, their mind is their best friend. But for those with uncontrolled minds, their mind is their worst enemy. [6]

They who have conquered their mind, understanding beyond dualities of cold/heat, happiness/unhappiness, honor/dishonor, are completely rooted in their eternal Soul (paramatma). [7]

Those who are satisfied with wisdom from direct experience of Soul, who have conquered the senses and is even-minded; for those who see a lump of clay, a stone, and gold as the same; that yogi is said to be a saint established in Self-Realization (yukta). [8]

More esteemed still is the sage who treats all people equally, be they friends, well-wishers, enemies, neutrals, mediators, envious, saintly, or unrighteous people. [9]

A yogi consistently remaining alone in a secluded place, controlling their mind, desire less, freed from ownership, should meditate on their inner Soul. [10]

In a sacred and clean spot, fixing a seat that is neither too high nor too low, with kusha grass, deerskin, and natural fabric. [11]

Seated there, fixed minded, subduing the mind and senses, they are to practice yoga (union of individual self and cosmic Self) for purifying their mind — virtuous and honest.

Hold the body, head, and neck erect, motionless, with fixed gaze on the tip of the nose, without looking around in any other direction. [13]

Full of inner peace, fearless, steadfast in the vow of celibacy, controlling the mind; the renunciant, sits absorbed in thoughts of Me, regarding Me as their supreme goal. [14]

Thus, ever engaged in meditation on the Self, the person aiming to unite inner Soul with cosmic Soul (yoga), with mind directed inward, attains eternal peace that exists in Me. [15]

O Arjuna, union of individual and cosmic Selves (yoga) does not occur for those who eat too much or too little, nor for those who sleep too much or too little. [16]

The Middle Path

The actions of such a selflessly serving person are moderate. A great Soul is one who lives a modest, balanced life. This too, was Lord Buddha’s message: follow the middle path.

Krishna observes that the practice of this yoga path is not for those who work, eat, play, or sleep too much or too little (eg, fasting, all night vigils). But the person who lives a balanced life, allows for the possibility that all misery can be destroyed.

This is a fantastic and crucially important point, because there have been so many myths surrounding being a yogi. The general misconception is that you have to fast or sit in meditation without eating or sleeping, or that you cannot have any fun in life, or that you have to practice severe tapas (austerities). But Lord Krishna clearly dispels this misleading and dangerous myth. Moderation is the mantra.

The person who lives in this yogic state is said to be like a lamp in a windless spot, that is, one that does not fickler. So too, the yogi’s mind does not waver. Once achieving this state the person does not fall back to the former life of personal desires (sannyasi also means to not return to the past lower life levels). Through a path of moderation, a person is no longer overwhelmed by life’s demands or overtaken by emotion because in moderation, things are not allowed to build up unduly. Such a person is more open to experiencing what comes to them in life — whatever it may be.

For those wishing to attain mental peace, it is advised to withdraw the mind from the senses and outer worldly affairs by thinking of the needs of others, and gradually by degrees, releasing themselves from the grip of desires. In this way, they will attain peace. The person who sees God in all things and all things within God is that yogi/sannyasi. God never leaves them, and they never leave God. They have realized and attained eternal life with God, in God, even while alive (ie, their Soul realizes its eternal nature). [Verse 17–32]

Moderation of eating, recreation, fulfilling responsibilities (karma), sleep and wakefulness, is able to remove all misery. [17]

When the mind, completely controlled, rests solely in the Self, then without attachment to all material desires, that person is declared united with eternal Soul (yukta). [18]

The yogi who has united individual and cosmic Selves behaves like a fame in a windless place [19]

When the mind, united through the development of yoga, attains serenity, they then perceive the inner Self by the Self; that person is satisfied in the Self alone. [20]

In this state, beyond the senses, the yogi experiences eternal bliss that is experienced due to purified understanding; knowing that and being established in this state, they never lose their Self-Realization. [21]

From realizing this state, the person doesn’t consider any other attainment greater that. Being completely established in this state, the person is never overwhelmed even by intense suffering. [22]

Know that perfection is the union of individual and cosmic Self; it is freedom from miseries due to material contact. [23]

It is one’s duty to ever abandon all desires for sensory gratification due to mental thoughts, withdrawing all the senses from all directions. [24]

Through conviction, as one experiences their mind gradually becoming established in the Self, the mind does not think of anything else. [25]

Let the person withdraw their mind wherever the restless and unsteady mind may wander;

let them bring the mind under control by the Self alone. [26]

The person who is free from passion, tranquil minded, who has become one with God, freed from all impurities; they experience supreme bliss. [27]

Permanently experiencing the union of the individual and cosmic Self, the yogi is free from all that ensnares, and thus experiences their inner eternal joy of God. [28]

The Self-Realized person (united individual and cosmic Self) experiencing this Self everywhere and in everything, realizes the Self in all creatures and all creatures in the Self. [29]

That person who sees Me everywhere and everything in Me, I am never out of their awareness and they are never out of my awareness. [30]

For the yogi who knows I reside in the heart of all creatures, offers their devoted service to Me; they remain with me at all times. [31]

O Arjuna, a yogi is one who, by comparison to their inner Self, sees the same true Self equally in all creatures, be they in their pleasure and pain. [32]

Arjuna, his mind still restless, asks Krishna how a person can become permanently peaceful. [Verse 33–34]

O Krishna, this union of individual and cosmic Self (yoga) by even-mindedness that you described, I do not see its lasting experience due to the restless nature of the mind. [33]

O Krishna, the mind is restless, turbulent, strong and obstinate; I feel it is more difficult to subdue than the wind. [34]

This is a common question people ask today when the topic of meditation is mentioned (eg, ‘how can I remain peaceful when the baby needs a 1 a.m. feeding, when I have bills to pay, when the boss yells at me? ’) Krishna assures him that through per sincerity of purpose, and dispassionate practice, the mind can become peaceful. It requires self-regulation. [Verse 35–36]

O mighty armed, indeed the mind is restless and difficult to master; but O Arjuna, it can be controlled through practice and detachment from sense gratification. [35]

For those with an uncontrolled mind, yoga is difficult to obtain, but controlling the mind is attainable through right means. This is My opinion. [36]

Arjuna then asks, What happens to the person who, trying to reach this state, cannot attain it in this lifetime? Do they perish? Are they punished?

Again, the notion of a vindictive, sadistic God is broached.

[Verse 37–39]

Arjuna said:

O Mighty armed, does this confused person, deviating from the path to Self-Realization, without sanctuary, perish like dispersing cloud? [38]

O Krishna, I beseech you to dispel this doubt of mine completely; there is none but you who can remove this doubt. [39]

Krishna confirms that not only will a person not be punished in this world, but also they will not meet with sadness even in the next world. The law of karma, the laws of science and even Western religions say that every action has an equal and opposite reaction: as you sow, so shall you reap. So in helping others, you can only rise toward God’s grace.

Should a person fall from their good efforts, or die while trying to do good works, they go to a world (heaven) of righteous Souls, and live there for some time until their merit is exhausted, then they are born into families of great integrity and spirituality (eg, a family might be a family of yogis), and continue their lives from where time around. [Verse 40–43]

Lord Krishna said:

The person who falls from the path of yoga, ascends to the heavens; remaining there for a long time, they take rebirth in a pure and prosperous family. [41]

Or they may be born into a family of wise yogis; though this is certainly a very rare occurrence in this world. [42]

O Arjuna, through this cycle, that person now continues with his past-life spiritual development, and strives even more for perfection. [43]

Krishna further clarifies the point by saying, A sincere inquiry into yoga, brings a person beyond the rites and rituals normally required of a person.

If you really want to know God, you do not need a middleman or rules and rituals. When a baby cries, the mother does not say, I won’t go to the baby until they address me by my proper name. The mother runs to the baby to see to its needs. So too, when God’s child ren sincerely cry for God, God runs to give them love.

The yogi (the performer of service, with even mind, with wisdom based on their experiences) is considered more special than just the person who practices austerities, or rituals, or just has book learning of the subject. For it is that yogi who is happy with God and This is why this chapter is entitled dhyan — unswerving focus on God. [Verse 44–47]

Due to the merit of their previous practice, they are again irresistibly attracted. Even an inquiry about yoga surpasses the literal principles of the Vedas. [44]

Diligently persevering, purified of worldly attachment, that yogi achieves the perfection of many lifetimes, and attains the Supreme Self-Realization. [45]

That yogi is superior to ascetics who attained only intellectual knowledge; and to those who act for self-reward (sense gratification). Therefore, O Arjuna, be a yogi. [46]

To me, of all the yogis, the highest is the one whose inner self is absorbed in Me with full faith; worshipping Me through devotional service. [47]

Summary:

• When a person realizes that their basic needs are met in life, they no longer need to think about or focus on their needs. In turn, they begin to think about others, for example, the needy, those who can use their help. By sharing with others, one can feel their lives become more and more sacred. From this, they develop increasingly more gratitude and also a greater bond with Divine Love. It is this blissful, divine love that keeps God foremost in their minds.

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