Krishna's Solution to Anxiety and Distress.

Anxiety and Distress has become a common term in today's generation; right from the younger ones upto the elderly. In fact; these experiences have become a part and parcel of life. To resolve these problems; we find numerous initiatives taken by the Government and the leaders of our societies right from the field of education, work environments etc; however in vain.
Sri Krishna in the Bhagavad Gita elaborates on the root cause of these problems.

ye hi samsparsa-ja bhoga
duhkha-yonaya eva te
ady-antavantah kaunteya
na tesu ramate budhah ( 5.22 )

" The Pleasures which we derive on material sense objects are sources of pain and have a beginning and an end. A wise man does not base his happiness in them. "

bahya-sparsesv asaktatma
vindaty atmani yat sukham
sa brahma-yoga-yuktatma
sukham aksayam asnute ( 5.23)

"  He who has mind not attached to external contact and whose happiness is based in his atman ( soul ). He attains eternal bliss. "

Today; the entire society is structured and rooted on material sense gratification. A Country is called Developed based on its external show of variegated objects for the external sense gratification for the public. All the Government manifestos and promises are based on providing maximum external enjoyment and comfort for the public. The education today in so called schools and Universities are also based on knowledge related to the externals but not about internal subject matters concerning the Atman and the Paramatman.  Relationships amongst family members and friends are also based on external, temporary and non-constant factors such as Money, Beauty, material education etc.
Sri Krishna here tries to explain that; because the nature of material objects ( acit ) such as ones Shariram ( body ) and its products such as family, money, friends etc is subject to constant tranformation ( including its svabhava ) and destruction; the pleasure derived from it is also temporary, subject to time.
Thus an intelligent person does not root his happiness on it. He thus has his mind not attached to the externals but instead is rooted inwards to his atman ( soul ).

In the Sri Bhagavad Gita 5.24 Sri Krishna concludes.

yo 'ntah-sukho 'ntar-aramas
tathantar-jyotir eva yah
sa yogi brahma-nirvanam
brahma-bhuto 'dhigacchati ( 5.24)

" He whose happiness is within and whose pleasure garden is within. He is a Yogi. He after having realized his self ( atman ) attain the eternal bliss of the self ( atma ).

Yogis while remaining in Work ?

There has been a great awareness in spirituality and a revolution in Bhakthi in the common mass since last 10 years; Thanks and humble respects and obeisances to the great acharyas and Mahans who have been instrumental in spreading the light of Bhakthi to the world at the cost of their own inconveniences. By their blessings we are now equipped with the fire of knowledge of our glorious past in the midst of our great responsibilities. The Question now arises " Can i become a Yogi even while remaining in Work and in the midst of all responsiblities? ".
Sri Krishna in his Bhagavad Gita 4th Chapter provides a 5 point formula for all to achieve this goal.

Formula 1:
----------------

yasya sarve samarambhah
kama-sankalpa-varjitah
jnanagni-dagdha-karmanam
tam ahuh panditam budhah ( 4.19 )

" He whose all actions are free from the desire of ordinary fruits and who is free from the wrong notion that body is same as the atman ( soul ). The wise people call him a learned man whose previous karmas are burnt in the fire of knowledge. "

Formula 2:
--------------

tyaktva karma-phalasangam
nitya-trpto nirasrayah
karmany abhipravrtto 'pi
naiva kincit karoti sah  ( 4.20)

" Giving up attachment to the fruits of action and always satisfied and without depending on anything else. He even when engaged in all works does not indeed do anything . "
Such a person should be contended and happy always with his soul and should remain without a sense of dependance on anything else. He should realize his body is perishable; thus he should not have attachment to his body ( i.e exquisite material demands of his body )."

Formula 3:
----------------

nirasir yata-cittatma
tyakta-sarva-parigrahah
sariram kevalam karma
kurvan napnoti kilbisam ( 4.21 )

" Free from insignificant material desires, controlling his intellect and mind, Giving up the feeling of possession and ownership in regards to the material objects he possesses ( In other words; he considers all his possessions as the property of God and that he has been entrusted with these possessions to protect it on behalf of God ). He also engages in all actions for the basic maintenance of his body and family. Such a person inspite of engaging in works does not attain the sin of samsara ( material world ).

Formula 4:
---------------

yadrccha-labha-santusto
dvandvatito vimatsarah
samah siddhav asiddhau ca
krtvapi na nibadhyate  ( 4.22 )

" He is satisfied with the gain which comes of its own accord with the actions done by his basic sincere efforts ( A Karma Yogi creates a border line in his mind about his basic abilities and necessities and is satisfied with the minimum he is blessed with ), Who is free from dualities ( such as Desire-Hatred, Heat-Cold, Enemy-Friend, Happiness-Distress etc ) and without envy towards any one. He treats as equal success and failure. Such a person even while engaged in all actions is not bound in samsara ( material world ).

Formula 5:
---------------

gata-sangasya muktasya
jnanavasthita-cetasah
yajnayacaratah karma
samagram praviliyate ( 4.23 ).

" Such a person although engaged in all actions is rooted in knowledge ( he knows the difference between his body, atman ( soul ) and paramatma ( God ) and is thus liberated in mind. He engages in all actions as a sacrifice ( for the pleasure of the Supreme Lord ). Unto such a person all his previous Karmas are destroyed even while engaged in all works. "

Work is Worship?

The Proverb 'Work is Worship' is not something new we have been hearing since our childhood. Although this fact cannot be denied; let us understand Supreme Lord Sri Krishna's insight on when Work actually becomes a true Worship.

Sri Krishna in the Sri Bhagavad Gita 3.30 explains

mayi sarvani karmani
sannyasyadhyatma-cetasa
nirasir nirmamo bhutva
yudhyasva vigata-jvarah (3.30)

When all works are dedicated to the Supreme Lord and done with the below 3 tyagas; the work becomes a true worship and becomes a means for liberation. 

The 3 Tyagas are as below: 

a) Karthruthva Tyaga ( The Wrong notion that the Self is the Doer ).

b) Mamatha Tyaga ( The Wrong notion that action he engages and its results are ones own ).

c) Phala Tyaga ( Working for insignificant / ordinary wordly fruits other than meant for ones basic necessities ).

Such a person engages in all works as prescribed & authorized for him as a service to the Supreme Lord meant for his pleasure. 

In the Verse 3.31; Sri Krishna explains the result of those who engage in such work as a worship.

ye me matam idam nityam
anutisthanti manavah
sraddhavanto 'nasuyanto

mucyante te 'pi karmabhih ( 3.31 )

" One who executes his duties according to my injunctions and who follow this teaching faithfully, without envy, becomes free from the bondage of Karma " 

Why Spirituality not embraced by many?

This is a subject matter which needs to be pondered by many. However i would like to give few reasons what our poorvacharyas spoke in this regards.

As the days progress; with the so called advancement in Science and Technology and with new inventions being brought across; more valuable time of our lives is being spent to understand and research on these external subject matters. The Great Universities and educational Institutions are more inclined to this branch of knowledge to keep up with the Market Trends. The education curriculum in schools imprint in the minds of youngsters that " Unless these subjects are learnt; it would be difficult to get a suitable Job and thus for a survival.
One needs to spend atleast 16 years of ones life in education institutions to get qualified in a material subject with a degree,  With no such opportunities provided for spiritual training to the youngsters ; there is a common distaste in spirituality when one becomes an adult. This mindset of spiritual aversion is thus passed on to ones next generation; thus creating a population of people with spiritual aversion or atheistic attitude.

Spirituality deals with highly atomic and subtle subject matters such as Atman ( Soul ), Paramatman ( Supersoul or antaryami ) etc which is not perceived by ones external senses without sincere practise and a dedicated training program; however material subject matters are easily perceived by ones senses and does not require much effort to understand them.
Shvetashvatara Upanishad  5.9 explains scientifically the atomic nature of the spirit soul.
" balagra-shata-bhagasya shatadha kalpitasya cha / bhago jivah sa vijneya sa chanantyaya kalpate "

" When the upper point of a hair is divided into 100 parts and again each such part is further divided into 100 parts, each such part is the measurement of the dimension of the spirit soul ( atman )."

In the Bhagavad Gita (2.25); Sri Krishna explains 

"   avyakto'yam achintyo'yam avikaryo'yam uchyate / tasmad evam viditvainam nanushochitum arhasi- " 

" The soul is invisible, inconceivable, immutable and unchangeable " .

This tiny particle thus cannot be comprehended and captured in the laboratory by the scientist through emperical endeavours. As the common saying amongst the Youth today goes " Seeing is Believing ", thus we no wonder why less people are interested to learn and take to spirituality.

In fact Sri Krishna in Bhagavad Gita 4.16 stresses how even the wise are thus confused about spiritual subject matters.

kim karma kim akarmeti
kavayo 'py atra mohitah
tat te karma pravaksyami
yaj jnatva moksyase 'subhat (4.16).

The vedas being the source of spiritual knowledge is eternal and unlimited ( ananto vai vedAH puranah ). Because of its vastness and greatness; Sri Krishna in Bhagavad Gita ( 2.2 ) talks about the process of receiving spiritual knowledge.

evam parampara-praptam
imam rajarsayo viduh
sa kaleneha mahata
yogo nastah parantapa (2.2) 

" This Supreme Science was thus received through the chain of disciplic successions and the saintly kings understood them in this way" 

Unless Spiritual Knowledge is transmitted from and learnt from an Acharya in the line of a spiritual succession emanating from the Supreme Lord Sri Hari; he is bound to be frustrated and bewildered in his quest for spiritual knowledge.

Is God Responsible for all Sufferings?

In the course of one experiencing untolerable pains & sufferings; it prompts even a highly relegious person to ponder for a minute " Why is God causing me so much pain ? ".

Q) Is God Responsible for all Sufferings and discriminations in this world?
Ans) Sri Krishna in Bhagavad Gita 4.14 talks of 2 important concepts one needs to understand.
A) Macro Cause or Generic Cause
B) Micro or specific cause

Let us Dwell into an example to help us understand these concepts clearly.
Example 1 : A Farmer is eager to sow and reap nice food crops for his next harvest. Being the common cause; he plants all his seeds in his field,  ensures proper care for all seeds by providing adequate water, manures and sunlight for all the seeds. However on the day of Harvest; he finds not all seeds have grown into mature plants. Is the farmer responsible for the bad harvest? No!; The farmer here is the Macro Cause or the Generic Cause for the seeds; however the quality of seed ( being the Micro Cause ) is the specific cause for the poor harvest.
Example 2: A Proprietor of a Company starts a factory, purchases machinery and employs workers for the business. The Proprietor being a common cause; sets up processes; provides adequate infrastructure and comfort for all the employees. However; the performance of the employee is the Micro Cause. If a worker injures himself while operating a machine; the proprietor of the company being a generic cause is not responsible for his suffering. Its the worker himself ( the specific cause ).

Sri Krishna elaborates .

na mam karmani limpanti
na me karma-phale sprha
iti mam yo 'bhijanati
karmabhir na sa badhyate (4.14)

" Works are not connected with me. In me there is no desire for the fruits of actions. He who knows me in this way is not bound by his past karmas " .
"Iam not the cause for the differences amongst people i.e Poor-Rich, Beautiful-Ugly and their current state. Its their specific causes ( individual Karmas ) responsible for this. It is based on ones karma; i perform the processes of creation, maintenance and destruction. " 

Ones Greatest Enemy as per Sri Krishna

Today everyone is trying hard to conquer his external problems in the form of finance, relationships, economics etc. There is no less of Universities and courses which help us to succeed in this.
However In Sri Bhagavad Gita, Sri Krishna talks of conquering ones greatest enemy which is more Internal than outside.

sri-bhagavan uvaca
kama esa krodha esa
rajo-guna-samudbhavah
mahasano maha-papma
viddhy enam iha vairinam ( 3.37 )

" Know this Desire which is born from the Mode of Passion ( Rajo Guna ) which induces one to enjoy sense objects. This Desire develops into Anger; which is the all devouring sinful enemy of this world. "

When ones desire is not fulfilled, it leads to Greediness, Jealousy, competition, anger, frustration and vengeance. Today the whole world is living in fear on account of the lack of steps taken by the leaders of our society to bring them under check.


Sri Krishna in Verse 3.39 further talks of the consequence one faces when one is influenced by this Desire.

avrtam jnanam etena
jnanino nitya-vairina
kama-rupena kaunteya
duspurenanalena ca ( 3.39 )

" Thus a man's pure conciousness is covered by his eternal enemy in the form of lust , having mean objectives and very difficult to satisfy " 

This desire produces mad liking for sense objects and which can never satisfy ones inner heart.
This thus conceals his knowledge and leads him astray; by making him interested only in enjoyment of worldly pleasures. He thus loses interest in knowledge of the soul.

Sri Krishna describes such people as Demons whose sole aim is to satisfy their strong desires and thus work towards the destruction of the world.

cintam aparimeyam ca
pralayantam upasritah
kamopabhoga-parama
etavad iti niscitah
asa-pasa-satair baddhah
kama-krodha-parayanah
ihante kama-bhogartham
anyayenartha-sancayan  (16.11-12)

" Such Demons believe that to satisfy their desires upto the end of their life is the prime necessity of human civilization. Thus there is no end to their anxiety. Being thus bound by hundreds and thousands of desires, by lust and anger, they secure money by illegal means for sense gratification " 

aneka-citta-vibhranta
moha-jala-samavrtah
prasaktah kama-bhogesu
patanti narake 'sucau (16.16)

" Thus perplexed by various anxieties and bound by network of illusions , one becomes too strongly attached to sense enjoyment and thus fall down to hell. "

Relegious Duties and Ecological Balance ?

Today Scientists boasts of great advancement in Industrial Revolution ; resulted in massive production of material goods and services which has uplifted the lives of many.
Although this may be true to a certain extent; Industries to function; depend on large quantities of raw materials such as Water etc which are obtained from nature. The food we eat, the Air we breathe, the water we depend for different day to day activities are not manufactured by Industries; but are gifts of God through nature .

Sri Krishna in Sri Bhagavad Gita 3.15 explains the significance of performance of relegious duties by all to maintain the Ecological Balance.

annad bhavanti bhutani
parjanyad anna-sambhavah
yajnad bhavati parjanyo
yajnah karma-samudbhavah

" All living beings subsists on food grains, which are produced from rain. Rains are produced by the performance of Yajna ( sacrifices ) and Yajna is born of prescribed duties."

Again in Bhagavad Gita 3.10 and 3.11 Sri Krishna talks about Yajna and how performances of which shall fulfill all ones desires.

saha-yajnah prajah srstva
purovaca prajapatih
anena prasavisyadhvam
esa vo 'stv ista-kama-dhuk ( 3.10) 

" In the beginning of the creation; the Supreme Lord Vishnu created people along with Yajnas and declared "  Prosper by this Yajna; because its performance will bestow upon you all desirable things. 

devan bhavayatanena
te deva bhavayantu vah
parasparam bhavayantah
sreyah param avapsyatha ( 3.11 )

" The Demigods ( The different Devas such as Indra, Varuna, Vayu etc who are representatives of Lord Vishnu ) being pleased by sacrifices, will also please you. Thus nourishing one another, there will reign general prosperity for all."

Today the world is plagued with different natural problems such as Drought, global warming, Food scarcity, gradual reduction in the renewable sources of energy. If one is not part of the Solution; he is part of the problem. It mandates all to listen to the voice of the Supreme Creator in the form of the instructions available in the Bhagavad Gita and thus begin to enquire on ones relegious duties and responsibilities in life to be a part of the Solution and thus play his role to maintain the ecological balance.

Is Everything Pre-Destined ?

Vedic Sastras talk about 2 types of Karma
a) Niyata Karma
b) Aniyata Karma

Niyata Karmas are those which are pre-destined such as the Curse of the Sage Srngi unto Maharaja Parikshith as depicted in the Srimad Bhagavatha Purana; that; The King would be bitten by a snake and thus would die in 7 days.

Aniyata Karmas are those which are accomplished through ones efforts. For example 98% of those which happen in our life fall under Aniyatha Karmas . For example; if one does not adopt a proper lifestyle and personal hygiene and cleanliness; he is bound to fall ill, if one does not score well in his examinations; it is because of his lack of preparation, similarly if one meets with an accident; it implies he did not drive carefully.

One must not necessarily shift the blame on destiny or God for all things we face in our life right from common cold to others.

It is a must we all deeply contemplate within on the shortcomings from our side before we point our fingers to the divine or towards ones destiny.

Krishna's Step towards Fearlessness - Step 2

The next key towards fearlessness is to not consider himself the only doer of an action. When one thinks himself as the sole doer of an action; he gets attached to the results of that action performed and becomes anxious towards the results. 

Sri Krishna in the Bhagavad Gita 18.13,14 explains 5 factors responsible for any action performed. 

pancaitani maha-baho
karanani nibodha me
sankhye krtante proktani
siddhaye sarva-karmanam

adhisthanam tatha karta
karanam ca prthag-vidham
vividhas ca prthak cesta
daivam caivatra pancamam

"The 5 factors are the material body, the senses, the atman, Prana-Vayu, Paramatma"

When these 5 factors are in sync; an action is successful and produces fruit. The failure of even one of the factors will spoil the sport. For example; assume a student worked hard for his exams and has prepared well for it; however; on the day of the examinations; his body falls ill; thus he was unable to perform well. Similarly; assume a team of 5 members working towards for a Project completion; failure of even one team member will delay the project completion. 

Sri Krishna in this verse tries to convince Arjuna to not take the complete burden on oneself and be fearful of the results ( success or failure ). You only have the right to do you duty.

BG 2.47

karmany evadhikaras te
ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani

" You have the right to do your duty. Never consider yourself to be the cause of the results of your activities and never be attached to not doing your duty."

Krishna's Stepping Stone for Fearlessness - Step 1

As a first Stepping Stone; Sri Krishna stresses on scientifically realizing the atman (soul ) as different from sharira ( body). The material body one possesses is subject to various limitations. It is subject to make mistakes, to be illusioned, is subject to various diseases and finally it is temporary.

In the Bhagavad Gita 2.16; Sri Krishna explains the temporary nature of the material body.

nasato vidyate bhavo
nabhavo vidyate satah
ubhayor api drsto 'ntas
tv anayos tattva-darsibhih

" Those who know the truth; have concluded the continued existence ( the nature of being indestructible ) is not seen for the material body."

When one thus thinks himself as the body and gets attached to the temporary designations of the material body; he is subject to fear.
For example; an employee who thinks himself as a manager of a company; is always fearful to protect his post and his designation. When an atma thinks itself as a deer; it becomes fearful of protecting its body from superior animals. When a person thinks himself as the material body; he is more concerned and anxious to protect his body against diseases. When a person thinks he is now an old man; he is fearful of death.

Sr Krishna in Bhagavad Gita 2.12 talks of the eternal nature of the soul whose nature is contrary to that of the temporary material body.

na tv evaham jatu nasam
na tvam neme janadhipah
na caiva na bhavisyamah
sarve vayam atah param

" There was never a time that I, the Supreme Lord did not exist before; nor you; nor these kings. It is also not that all of us will not exist here afterwards. " 

In the Verse 2.13; Sri Krishna explains scientifically; how everyone knows they are the same person inspite of the fact that their material body has completely changed since birth, passing through various stages such as Boyhood to Youth to Middle Aged and OldAge. This proves the eternity of the I factor ( which is the self(atma) ).

dehino 'smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati

In the Verse 2.17; Sri Krishna explains " Because the atman is highly subtle as compared to the gross material body; it is indestructible.

avinasi tu tad viddhi
yena sarvam idam tatam
vinasam avyayasyasya
na kascit kartum arhati

In the Verse 2.20; Sri Krishna continues

na jayate mriyate va kadacin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato 'yam purano
na hanyate hanyamane sarire

" The atma is not born, nor does it die at any time. It is unborn, it is eternal( never dies ), permanent ( is not subject to transformations ), is ancient. It does not get killed when the body is killed."

In the Verse 2.22; Sri Krishna explains the process of transmigration.
vasamsi jirnani yatha vihaya
navani grhnati naro 'parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi

" Just as a man gives up worn out clothes and puts on new clothes, similarly, the atman( soul ) gives up the worn out bodies and gets new bodies. "

Sri Krishna in Verses 2.23,24 continues to explain the indestructible nature of the atman.

nainam chindanti sastrani
nainam dahati pavakah
na cainam kledayanty apo
na sosayati marutah

acchedyo 'yam adahyo 'yam
akledyo 'sosya eva ca
nityah sarva-gatah sthanur
acalo 'yam sanatanah

" Arms and weopens cannot cut the soul, neither can fire burn it; nor water can wet it; nor wind could dry it.

Sri Krishna explains all the above verses to convince Arjuna on the eternal nature of the atma ( soul ) as being distinct from the temporary material body and thus it does not befit him to grieve in respect to fall downs