©www.rikhiapeeth.net FRIDAY, APRIL 13, 2012
Satsang by Swami Satyananda Saraswati
The Srimad Bhagavad Gita is known as the
Gita. It is a part of the great epic called the Mahabharata, literally meaning 'the great India'. This book has ruled over
the minds of Indian thinkers and statesmen for many, many centuries. For Indian people it involves not only one hour, but
their whole life. It is a philosophy which the Indian mind understands very quickly.
Gita begins in a dramatic way. About 5000 years ago there lived two fraternities belonging to the same family, known as the
'five brothers' and the 'hundred brothers'. The hundred brothers, who were the ruling authorities, endeavoured to gain complete
control of the kingdom by refusing to allow the five brothers their rightful share. The problem became such a vital one that
ultimately both parties prepared for a great war to decide the issue. Finally, the day came when they met each other on the
battlefield supported by their great armies.
of the hundred brothers was a very grand, powerful and noble man called Bhisma. The commander-in-chief of the army of the
five brothers was called Arjuna. Although he was third among the five brothers, he became commander-in-chief by virtue of
his being a great warrior. The driver of his chariot was Sri Krishna, known as one of the great incarnations of the Lord.
When we talk about the Gita we must make a direct reference to Krishna
because he revealed the Gita to Arjuna, and unless you know the complete life of Krishna right up to the point of his death,
the meaning of the Gita will remain obscure. From the time of his birth, Krishna faced nothing but grievances and difficulties.
Day after day he fought battles and faced his enemies. But from the day he was born until the day he died, there was not one
day he did not laugh. In Indian mythology you will find Krishna as a mischievous child at home, as a young boy playing in
the fields with the cowherd boys and girls, as a statesman giving expert advice, as a warrior fighting in battle and as a
guru giving absolute lessons on yoga and other sciences.
When both the armies
were facing each other, the virtuous Arjuna suddenly felt great apprehension and sorrow. Realizing that he would be killing
his own .family members, he refused to fight, preferring to renounce than to face the battle. It is at this point that the
philosophy of the Gita begins.
Lord Krishna tells Arjuna that
a person has to face life, accept it and fight at every step. Those who expect everything to be comfortable and to their liking
will always suffer difficulties. Accept life in whatever way it comes to you. Try to get the best out of it by way of philosophy,
understanding or through wisdom. Everybody is working to fulfil their own great ambitions and desires. If they are fulfilled,
you are happy, but at the same time afraid because maybe next time they will be lost to you. If your desires remain unfulfilled,
you are completely broken. Herein begin the problems of life, whether mental, psychological or emotional.
is the eternal battle that you have to face and fight, that everybody is fighting from birth until death. These five and one
hundred brothers symbolize the two great conflicting forces in everybody. In order to progress, conflict is necessary. Without
these opposing forces, you cannot evolve. Comfort and pleasure are death because they do not give you any kind of push to
go ahead in your life. Difficulties and problems are actually the accelerators of human evolution. Therefore, you have to
create and confront the conflict continually,' only then will the soul evolve. Divine and spiritual knowledge comes to one
who accepts and understands the nature of conflict.
Between these two
opposing forces present in everyone, there is one Lord Krishna, who is the charioteer or driver of the car. His body is the
chariot. He is the inner soul or guru helping everybody in this conflict. Although he is not directly involved in the fight,
he is behind it, creating it so that the soul or individual consciousness will evolve. We must understand the Gita in this
context. Of these two conflicting forces in human life, one force must be subdued and the other expressed. Conflict has to
be faced with an aspiration and background of yoga. When conflict begins in you, the only thing you should do is understand
it and begin to practise yoga. Yoga concerns itself with the evolution of individual consciousness from the lower planes to
the highest realms.
The starting point
Yoga has a definite beginning
and it progresses according to the evolution of consciousness. There is a stage when yoga comes to a point of culmination,
not termination. The name of the first chapter of the Gita is 'The Yoga of Dejection'. There are many yogas: hatha yoga, bhakti
yoga, karma yoga, tantra yoga, nada yoga, jnana yoga, and so on. But have you ever heard of the yoga of dejection, the yoga
of disappointment, frustration and breakdown? Yoga begins, not when you turn the mala, but when the scales are heavly loaded
against you, when you are facing overwhelming problems. Unless your soul faces conflicts, unless your mind faces difficulties
and disappointments, it will not become active. It will live like a pig, absolutely contented and satisfied with sleeping
Don't consider these problems as external
ones. The Gita is not talking about material problems or the basic necessities of life such as food and clothing. It is talking
about those problems which psychologists are also taking about today; the deep-rooted problems concerning your inner personality
which are as deep as the subterranean planes of the ocean. You may say that you have no problems, but I don't believe it because
it is impossible to exist without them. This duality or two contradictory souls are working side by side in everybody except
the most enlightened sage. It is known as the starting point of yoga. Once we have become aware of these two great conflicting
forces, we are faced with the problem of what to do with them - whether to try and eliminated them, criticize or analyze them,
or cry and scream over them. Don't try to put a covering over the struggles and battles within you. Whether you are a good
person or a bad person, a person full of passion or one with criminal tendencies, you must understand what is inside you.
Modern psychology has brought to our notice that there are thousands and
thousands of people on this blessed earth who do not want to know what they are because the moment they discover their own
nature, they react with fear and disbelief. This is the greatest thing holding man back. Each and every item, whether it is
birth or death, loss or gain, praise or criticism, love or hatred, conflict or peace, passion or anger, lurking in the depths
of your consciousness must become well known to you. This is the Gita's second piece of advice.
Even if you discover and understand your own conflicts or problems, they still remain with you.
For this reason you have to begin sadhana - the practical side of yoga. In the Gita, sadhana begins with karma yoga, the yoga
of action. You have to transform your karma, your daily activities in such a way that they are conducive to your spiritual
progress. You are expressing yourself through action, thus unburdening your soul. Side by side with karma yoga, you should
practise raja yoga, then bhakti yoga, then jnana yoga, in order to be victorious in battle and eliminate the conflicts that
are lurking in your personality. When you mind is completely free from the influence of conflicts, then you are a liberated
person, a jivanmukta.
The concept of liberation according
to the Gita is not when you close your eyes, withdraw your mind and enter into the great void. This experience is not related
to actual life. The Gita adds a new dimension to liberation. It is living life without being affected by it at any time, or
at any cost. It is detachment in the midst of the holocaust.
you face this illogical life, the great void is completely eliminated. You don't know what samadhi means. In the Gita, it
says that salvation is related to your love, your hatred, frustrations and accomplishments. People think 'I am Brahman, full
of bliss. I am part of that consciousness', but come down to normal life and fight with their wife or husband. Complete freedom
should be brought upon earth, into one's daily life. It should not be restricted to the meditation room - it must come into
your kitchen and be expressed when you are working in a shop, driving a motor car or when you are about to face an emotional
To experience complete freedom in every walk of
life, meditation for one hour is not enough. You need a completely reoriented philosophy, a retrained and a healthy mind and
a cultured way of thinking with new dimensions of awareness. Renunciation is not freedom. According to the Gita, abstaining
and refraining from your duties and responsibilities is living a half life. The yoga of the Gita is known as poorna yoga -
complete yoga. If you lay stress on bhakti yoga, for example, and say, "No hatha yoga, it is only for sick people; no
raja yoga, it is only for swamis; no karma yoga, no jnana yoga; only signing the name of the Lord, playing the drum and dancing"
- this is called apoorna yoga.
It is yoga, but it is not complete. In the same way as you have a nice mixture of people
or colours, you must also have a good combination of yoga because you are not one - your personality is composed of four essential
elements: dynamism, devotion, mysticism and rationalism. This is called complete nutrition in life. According to these needs,
you should practise karma yoga for dynamism, bhakti yoga for emotions or devotion, raja yoga or tantra yoga etc. for mysticism
and jnana yoga or Vedanta for rationalism.
When you want to imbibe the
philosophy of the Gita in your daily life, just remember these few points. First of all work hard. Expect things, but if they
don't come, you should not be broken. You must be courageous and again go on with new ventures. Next the mind must be balanced,
but it should be a spontaneous culmination of the process of karma yoga. Whatever yoga you practise, never forget the central
consciousness or atman within you. It is cosmic, infinite and the source of all your yogas. As a yoga practitioner, both dynamism
- your work, accomplishments and ambitions - and yogic life must be practised side by side.
don't condemn any phase of life because they are all phases of consciousness and not devoid of consciousness. If you condemn
anyone's life, a householder's life or a sannyasin's life or even a drunkard's life, you are creating a sickness in your mind.
Whether a person is sick, great or helpless, Krishna says in the Gita that they are all his different points of evolution,
the different corners of his great picture. If you practise your hatha yoga, karma yoga, bhakti yoga, etc. with this broad
and liberal attitude to life, you will not only be successful in very way, you will also gain enlightenment.
Contentment does not come from achievement. It comes from a sense of enlightenment
and it is because of yoga. Likewise, everyone of you must try, you must have an experiment with yoga. I assure you that if
the world has failed you, if your family and friends have failed you, perhaps if your own body and your own promises have
failed you - there is one thing that will never fail you and that's yoga. You can definitely take this from me as a very bold
Posted by RIKHIA PEETH www.rikhiapeeth.net
10:24 a.m. © Bihar School of Yoga Ashram,
Rikhia, Jharkhand, India.
When we give, do we give with our whole heart? The whole of us should
be involved. Whatever we do should be 100% performed with happiness, with love. Whether it is in a marriage, with our children,
with our job; 50% from our side and the other person 50%? No, 100%. When we feed our children, clothe them, put shoes on their
feet, educate them – are we being charitable to them? No, they are our children. So also when we feed those who are
hungry, clothe those who have no clothing, educate those who require an education, provide medication for those who need this.
God is within each one of us, it is for this reason that they and us are being fed.
Sri Krishna in the Bhagvad
gita (15:14) says, Aham vaishvaanaro bhootvaa praaninaam dehamaahsritah praanaapaanasamaayukta pachaamyannam chaturvidam –
“Having become the fire of life, as Vaishwanara, I (atma) reside in the body of all living beings, and united
with prana and apana, it is I who digest and assimilate the four kinds of food.”
When we feed some one, we
feed God. In giving the attitude should be of a mother, not charity. Just as our mother when she fed us did not do so as a
In Rikhia, Bihar School of Yoga Ashram 4000 children from the villages around the ashram are fed
lunch in Annapoorna Khestram. This act is performed as giving Prasad to the body of Devi.
The children in the
villages surrounding the Bihar School of Yoga Ashram in Rikhiapeeth had nothing 20 years ago. When I saw the children then
it was a shock to see children who apart from being so thin, barely clothed, no foot wear, dirty & bedraggled, destitute
(it is bitterly cold in winter) had no light in their eyes! Children always have light in their eyes, even beggar children,
are always able to smile and laugh. But not these children, they had given up – downcast head and shoulders, no hope.
They would have nothing to eat for three days! How do we feel if we skip one meal, or if just one meal is late?
Swami Satyananda, through Swami Satsyasangananda set out to rectify this. Not through charity, as charity on its own does
nothing for a person’s self esteem and self-respect. Charity does not allow a person to stand on one’s own two
The children when they came to the ashram for anna daan were taught kirtan, mantras, stotras, English, computer,
yoga. They were seen as vessels of Devi – kanyas and batuks.
The school in Rikhia village did not have very
good teachers or were there at the school infrequently because the children hardly attended and did not do well in school
when they did attend.
However, this soon changed. The Central government sent teachers to the school in Rikhia
as the students started to fare extremely well. Where as formerly most children dropped out of school around the age of 11,
they now started to graduate from high school and some even continued to colleges and trade schools. The local children who
come to the Ashram today are bright, energetic, have their heads and shoulders up and look you straight in the eye and, YES!
they have a shining light in their eyes.
Their parents are given rickshaws – cycle or auto, so that they
have a means to earn a living; sewing machines to earn a living through sewing and mending; taught weaving and pottery; taught
brick making and laying to build homes; taught to till and sow seeds for grain and vegetables, given ploughs and tractors,
tube wells; given live stock to pull the ploughs, for milk and eggs; and numerous other items by which they gain employment
through learning a skill, trade, craft and maintain self esteem and self respect, not just by charity.
and the elderly are not generally cared for in these villages and are left destitute and out casts, so a way to prevent this
is by teaching the elderly and widows Ramcharitmanas at the Ashram and they go there daily to chant. They are paid a pension
to do so. Thus maintaining their dignity and independence.
Swami Satyananda Saraswati created social reform with
what was done and is being done for the children, adults, widows, Seniors of the villages surrounding the Bihar School of
Yoga Ashram in Rikhia. He gave to his neighbors what God had given to him. Hope, opportunity, respect, a chance, love, kindness,
was given as a way to serve God - Seva.
For ultimately what we do in life returns to us.
From the satsang on Spiritual Life, by Swami Satyananda Saraswati, Bihar School
of Yoga Ashram, Rikhia, Jharkhand, India, in the YOGA magazine, Year 9, Issue 11, December 2010, published by Sivananda Math,
Ganga Darshan, Munger, Bihar, India, ©.
www.yogavision.net www.rikhiapeeth.net www.biharyoga.net www.yogamag.net
Article by a sevak, Sannyasin Navvaratri, Satyananda Yoga Center, Austin, Texas, ©.
(512) 266 7753.