How Lord Krishna teaches the message of detachment -1
Not about leaving the world
Detachment is not leaving the world and fleeing into the jungle of loneliness (though there is a separate procedure for that which was followed in India during ancient times, and the people who followed that discipline were called Vanprastha—the one who has gone to the Jungle), but to be unconcerned about the dualities of this world. This controlling can constitute being unconcerned about the pleasure and pain, sorrow and happiness, grief and joy, and blame and praise, etc.
Detachment is not leaving the world and fleeing into the jungle of loneliness (though there is a separate procedure for that which was followed in India during ancient times, and the people who followed that discipline were called Vanprastha—the one who has gone to the Jungle), but to be unconcerned about the dualities of this world. This controlling can constitute being unconcerned about the pleasure and pain, sorrow and happiness, grief and joy, and blame and praise, etc.
It's a broad term
Detachment is a very broad term: literally it means “disengagement”, “break-up”, or “non-involvement”. There are different areas of its functionality, and detachment assumes different roles upon itself in those different areas.
Detachment is a very broad term: literally it means “disengagement”, “break-up”, or “non-involvement”. There are different areas of its functionality, and detachment assumes different roles upon itself in those different areas.
What Sathya Sai Baba says
Oftentimes, like many other spiritual practices, it is wrongly understood by many and practiced in a hardcore manner; and at the same time, is avoided by many due to its hardness and sheer impracticality. However, the best way would be the middle path, which is described very beautifully by Sathya Sai Baba. He often tells us that this world is like a stage and we have to play our part, willy-nilly. However, we can take heart from the fact that we essentially are divine. He exhorts us to practice this principle: “Hands in the society, heart in the forest.”
Oftentimes, like many other spiritual practices, it is wrongly understood by many and practiced in a hardcore manner; and at the same time, is avoided by many due to its hardness and sheer impracticality. However, the best way would be the middle path, which is described very beautifully by Sathya Sai Baba. He often tells us that this world is like a stage and we have to play our part, willy-nilly. However, we can take heart from the fact that we essentially are divine. He exhorts us to practice this principle: “Hands in the society, heart in the forest.”
It's not simple
This is by no means a simple statement, though the choice of words in English language makes it sounds a general line spoken by some philosopher. The deep underlying theme of this line is the hallmark of Indian spiritual thought and perspective. This was actually the outlook that everybody was supposed to have and practice during his/her lifetime. We would discuss the finer aspects of this statement later in our discussion
This is by no means a simple statement, though the choice of words in English language makes it sounds a general line spoken by some philosopher. The deep underlying theme of this line is the hallmark of Indian spiritual thought and perspective. This was actually the outlook that everybody was supposed to have and practice during his/her lifetime. We would discuss the finer aspects of this statement later in our discussion
You can't avoid action
Detachment, which is talked in spiritual sense, is not refraining from action, activity, or from engagement in any work. Sathya Sai Baba says that even if we are doing so, we are engaging ourselves in this thoughtful work of disengagement. The Bhagwad Gītā stresses on this point that you don’t have to, and can’t, avoid action—what you should, and can, avoid the fruit, which means the attachment.
Detachment, which is talked in spiritual sense, is not refraining from action, activity, or from engagement in any work. Sathya Sai Baba says that even if we are doing so, we are engaging ourselves in this thoughtful work of disengagement. The Bhagwad Gītā stresses on this point that you don’t have to, and can’t, avoid action—what you should, and can, avoid the fruit, which means the attachment.
God is the underlying fact of everything
When you are doing the work or undertaking any activity without the attachment to its fruit, you are doing the work in a detached manner, which is worthy of praise, and is the ideal one. The sense of trusteeship where the person loses its authority of ownership and knows that he/she is not the overlord of anything; it comes to know the underlying fact of all that it is—God.
When you are doing the work or undertaking any activity without the attachment to its fruit, you are doing the work in a detached manner, which is worthy of praise, and is the ideal one. The sense of trusteeship where the person loses its authority of ownership and knows that he/she is not the overlord of anything; it comes to know the underlying fact of all that it is—God.
No wishing for fruit
A great sense of relief allows it to marvel at this wonderful truth of life, which sounds stranger than fiction. Whatever good we do, we should not aspire for its fruit or awards because we have done it. Whatever bad we have done, we should not do it again, because bad is not praised anywhere.
A great sense of relief allows it to marvel at this wonderful truth of life, which sounds stranger than fiction. Whatever good we do, we should not aspire for its fruit or awards because we have done it. Whatever bad we have done, we should not do it again, because bad is not praised anywhere.
A scorching question
Here people often raise a scorching question that the Bhagwad Gītā tells us to rationalize and not to do practical things. They demand that when we are asked to leave the fruits of our good actions, why are not we spared of our bad deeds’ fruits?
Here people often raise a scorching question that the Bhagwad Gītā tells us to rationalize and not to do practical things. They demand that when we are asked to leave the fruits of our good actions, why are not we spared of our bad deeds’ fruits?
Will be misunderstood
The answer to this question is very simple: if we go on to say that you can leave the fruits of your bad deeds also and do not need to worry about them, people will take the wrong notion of this statement. They will perform wrong acts and would declare that they are not attached to their fruits.
The answer to this question is very simple: if we go on to say that you can leave the fruits of your bad deeds also and do not need to worry about them, people will take the wrong notion of this statement. They will perform wrong acts and would declare that they are not attached to their fruits.
Om Namah Shivay
No comments:
Post a Comment