Reception at National Institute of Technology - Kurukshetra
Reception at Mirzapur - Kurukshetra
Sri Gogo Singh entertains the group at Jyotisar Kurukshetra
Touching the waters of the Jyotisar Pond - Kurukshetra
Satsang at the spot where Bhagavad Gita was taught - Jyotisar
The Walk today started at a place where one of the most poignant scenes in the Mahabharata is supposed to have taken place. As the Great grandsire of the Kurus, Bhishma was lying on the bed of arrows, awaiting death. To quench his thirst, Arjuna shot an arrow into the ground and a stream of Ganga water sprang up. A pond has been built to commemorate this incident.
Next, the walk was greeted and received at the National Institute of Technology (formerly Regional Engineering College), Kurukshetra. This 50-year-old premier engineering Institute of the state has a huge campus and impressive facilities. Sri M addressed a press conference inside the college premises as the rest of the yatris (travellers) enjoyed tea and biscuits.
The walk today, ended at Jyotisar on the Kurukshetra- Pehowa road. This is the place where Sri Krishna is supposed to have delivered his famous gospel, Bhagavad Gita, to Arjuna. Here, there is a Banyan tree, said to be the offshoot of the original which was witness to this important episode in Mahabharata. A nice little pond has been created in place of an ancient one with facilities for bathing for pilgrims who flock here on auspicious days. As the padayatris (travellers on foot) reached here, a singer wowed them by singing a Bhajan keeping his mouth close to the flowing water far away from where Sri M and the rest were sitting. As if carried by the water, his voice was heard loud and clear where they were sitting and the padayatris broke into applause.
Sri M sat under the Banyan tree and started his Satsang:
“Akhaṇḍa-maṇḍalākāram vyāptam yena carācaram
Tatpadam darśitam yena tasmai śrī guravenamah
(Which) pervades the entire unbroken form of the circle (of creation), moving and unmoving.
To that beautiful and benevolent Guru through whom that state was revealed (to me), salutations.
Om Sri Gurubhyo Namaha Salutations to the Guru”
“So, since we are sitting in Kurukshetra, the place where the Gita is said to have been propounded, I want to expound in very little time, one shloka (Canto) of the Gita which I think is so so important to us because we live on this earth with so much anger, anxiety and agitation.
This is one of the verses you can read as you come up. It is about how man destroys himself. When I say man it includes women, human beings. This is about how human beings destroy themselves finally through anger and through desire.
It starts like this:
Dhyāyato viṣhayān puṁsaḥ
saṅgāt sañjāyate kāmaḥ kāmāt krodho ’bhijāyate
krodhād bhavati sammohaḥ sammohāt smṛiti-vibhramaḥ
smṛiti-bhranśhād buddhi-nāśho buddhi-nāśhāt praṇaśhyati
If you explain it in simple words, ‘dhyāyato viṣhayān puṁsa’. The mind is in touch with objects of the senses which we are always surrounded by, the mind is in constant touch with objects of the senses – not only in big cities but also in villages, and more so in Dubai where there are TVs and malls everywhere. Daily we are bombarded with advertisements of people half dressed and half undressed, and objects of the senses - that’s what we really enjoy. I'm not saying we shouldn't eat when we are hungry. So, what it means is the sense organs, which are the pancha-indriyas, sight, etc.
Now, we have come to such a state because we are evolved and civilized and have become technically perfect. We can sit in our home and send vulgar SMSs and enjoy sex on laptops. I think if some of your laptops are checked, you will find porn in it, I'm sure. I hope not. So, our senses are always exposed to things, objects of the world. It will always be thinking of that, thinking of sense 'vishayan', objects which are of the senses, for the enjoyment of the senses.
'saṅgas teṣhūpajāyate’. Constantly the senses are in touch with those things. Then, what happens? ‘saṅgāt sañjāyate kāmaḥ’ - So when this constantly goes on, when you are always in touch with the objects of the senses, naturally the desire to possess them arises. Nowadays, the desire to possess them arises even if you are not exposed directly, but through internet and various things. So, when this happens, our minds are constantly desiring to possess something. Now, if your mind is constantly in the state of desire to possess something, suddenly at ground level it cannot be achieved. Now, the problem is, when I am trying to get something because my sense organs are constantly in touch with something and I want to acquire it, and if you come in my way, anger comes. The Gita is trying to analyze the root of anger, actually.
If I desire you, and somebody else desires you, I am angry because I cannot get what I want because that thing or that situation or person is preventing me from getting what I want to acquire. But where does it start? It starts with exposure to all sensory perception. That's where it starts. And, then I desire it, somebody else wants it, so that person makes me angry, that situation makes me angry, that possession makes me angry. So, there is anger, right?
Now, we are living a life where we are always desiring to possess something, always something is trying to take it away from us, so the anger is constant. Sometimes it is exposed, sometimes it is not, but it is constantly there in the mind. This is our life, we are angry human beings. We may not express it, but we are very angry because what we desire we are not able to get. Someone else is taking it away, so if it's someone else, the anger will be directed there. If it's something else, the anger will be directed to that thing. If that is the situation, the anger will be directed to that situation. So this is a constant, we are constantly angry.
Now, what is anger?
‘kāmāt krodho ’bhijāyate’ - From that desire comes anger. ‘krodhād bhavati sammohaḥ’ - From that anger comes ''. What is 'sammohaḥ'? Illusion-‘ment’. Thinking something when you are actually thinking of something else, for e.g., now I am sitting here and she thinks that I am her guru, suppose. So, now she respects me oh, he is my guru. Why? Because her mind is balanced. What if she gets angry? She may forget that I am her guru and get up and give me one slap. So, it means what, 'sammohaḥ'? Our minds become unsteady, we take decisions we wouldn't normally take when we are in normal circumstances.
In anger, the driver of a vehicle may try and kill the owner of the car, why? Angry! Because when you are angry, your reason doesn't work. Your reason has gone for a ride. So therefore, just think of this. We are human beings who are constantly angry because we cannot acquire things which we want, or preventing us from acquiring and so on. Since this anger is constant and this 'Sammohaḥ' is also constant, therefore we are never thinking in a balanced way.
'sammohāt smṛiti-vibhramaḥ' - So, what happens? Memory fails. What is the memory? I am so-and-so, you are so-and-so, so I should behave in a certain way with you. This is memory. That failed. Whoever he is, who cares? I am angry. A daughter tries to hit her mother on the head with a spoon and goes. A very prominent gentleman came to see me the other day in Delhi, he's fed up of life. I asked, 'Why?' He said, 'What do you expect, Sir, if your wife hits you on the head with a big spoon?' A very important man!
'smṛiti-vibhramaḥ'- You forget where you are and who you are and you act because you are angry. And this is our constant state. We may not actually hit somebody, but many times during the day or during our life we hope somebody would die. Those who actually commit the act go to Tihar jail. We don't commit the act, so we are walking free. What is the difference between them and us?
'smṛiti-bhranśhād' - When memory is gone, memory of who we are, where we are and what are we doing is forgotten.
'buddhi-nāśho'–Then, there is no Buddhi. Our thinking capacity suffers, we can't think clearly because we are influenced by these emotions.
'buddhi-nāśhāt praṇaśhyati' - With the destruction of 'buddhi', our life is completely destroyed.
This is the secret which is taught in the Gita by Krishna to Arjuna.
I don't want to say anything more. So it is our choice whether we want to be mad or we want to be sane.
Om Shaanti, Shaanti, Shaanti."
It was a bunch of happy Padayatris who left Jyotisar by bus to Neelkanthi, secure in the knowledge that they were fortunate to listen to their Master, sitting in an exalted place - the birthplace of Gita - which exemplifies our life, our doubts, our indecision, a great master and true wisdom.