Averting the dangers of pleasure-driven actions

“एतज्ज्ञेयं नित्यमेवात्मसंस्थं नातः परं वेदितव्यं हि किञ्चित् । भोक्ता भोग्यं प्रेरितारं च मत्वा सर्वं प्रोक्तं त्रिविधं ब्रह्ममेतत् ॥

This is to be known as eternally existing in one’s own Self. Truly there is nothing higher than that to be known. When one recognizes the enjoyed, the object of enjoyment, and the dispenser or the supreme Ruler, all has been said. This is a threefold Brahman.”

~ Shvetasvatara 1.12

Not knowing oneself is the most incredible ignorance, and it is this ignorance that drives us toward desire-fulfilling actions. The greatest ignorance is only overcome by the greatest knowledge. Knowing the self as Ātma with a body and not vice-versa is the first step in removing the veil of ignorance.

Understanding the perfection, limitlessness, brilliance, timelessness, and indestructibility of the Ātma brings the understanding that the Self is infinite and complete within the Self. Knowing the Ātma as (part of) Brahman brings the knowledge that there is no lack.

“एवमेव खलु सोम्येमाः सर्वाः प्रजाः सत आगम्य न विदुः सत आगच्छामह इति त इह व्याघ्रो वा सिंहो वा

वृको वा वराहो वा कीटो वा पतङ्गो वा दंशो वा मशको वा यद्यद्भवन्ति तदाभवन्ति ॥

In the same way, O Somya, all these beings, having come from Sat [Brahman], never know this. They never think, ‘We have come from Sat.’ Whatever they were before in this world—whether a tiger or lion or leopard or boar or bug or insect or flea, or mosquito—they are born again according to their karma. They never know that they came from Sat.”

~Chandogya 6.10.2

When there is no lack, when there is completeness, the pursuit of anything becomes unnecessary.

Desire develops when there is a need, the need arises when there is the perception of scarcity, and scarcity appears when there is incompleteness. That I am full, satisfied, and complete means that nothing external is necessary.

When food satisfies hunger, that is transient enjoyment. When a drink quenches thirst, that is passing pleasure. While both are necessary for survival, neither is sufficient for long-term ānanda (bliss). When there is no deficit and no need to be fulfilled, this is contentment which brings long-term gratification beyond the fleeting perceptions of happiness and distress.

“प्रणो ह्येष यः सर्वभूतैर्विभाति विजानन् विद्वान् भवते नातिवादी ।
आत्मक्रीड आत्मरतिः क्रियावा- नेष ब्रह्मविदां वरिष्ठः ॥

Truly it is the life that shines forth in all beings. Knowing him, the wise man does not talk of anything else. Sporting in the self, delighting in the self.”

~ Mundaka Upaniṣad 3.1.4

That I am complete within myself means there is no desire. Therefore, there is no expectation or disappointment. That my happiness is not dependent on other things but is instead in me means that my constant pleasure-seeking actions can end. This leads to natural tranquility and peace. Therefore, the first danger is averted as the external world loses its ability to frustrate me.

Understanding the limited nature of the jagat and śarira (which are time bound and subject to change) and the simultaneous limitlessness of the Ātma and Brahman (which are timeless and constant) nurtures a non-reliance on the external world for happiness. The result is vairāgya or detachment. Vairāgya is the beginning of the end of one’s entrapment in samsāra. As the futility of a thing is understood—that neither happiness nor sorrow can genuinely be derived from it—vairāgya grows.

Happiness comes from realizing that the colossal Brahman exists within the Self, and as such, I am already in bliss. Through this knowledge, the fulfillment of Śreyas also means the automatic achievement of Preyas. Therefore, there is no need to pursue joy or avert sorrow, as I am already all that I seek.

“तं दुर्दर्शं गूढमनुप्रविष्टं गुहाहितं गह्वरेष्ठं पुराणम् ।
अध्यात्मयोगाधिगमेन देवं मत्वा धीरो हर्षशोकौ जहाति ॥

Raising through self-contemplation that primal god, difficult to be seen, deeply hidden, set in the cave (of the heart) dwelling in the deep, the wise man leaves both joy and sorrow.”

~ Kathopanishad 1.2.12

Does niṣkāmakarma mean I should not act, or I may act carelessly?

Since I am already complete and require nothing, and since my actions should be performed without desire, why should I act? If I should not be attached to the fruit of karma or concerned about its consequences, then does desireless action mean that I can act irresponsibly without thinking about the effects of those actions? Vedānta teaches that one must not forget the reason behind all actions.

The Bṛhadāraṇyaka Upaniṣad states that nothing is higher than Dharma. The Sanskrit word “dharma”: is rooted in the Sanskrit “dhṛ,” meaning to hold or support.

“धर्मः तस्माद्धर्मात् परं नास्त्य् अथो अबलीयान् बलीयाँसमाशँसते धर्मेण यथा राज्ञैवम् ।

यो वै स धर्मः सत्यं वै तत् तस्मात्सत्यं वदन्तमाहुर् धर्मं वदतीति धर्मं वा वदन्तँ सत्यं वदतीत्य् एतद्ध्येवैतदुभयं भवति ।।

Nothing is higher than dharma. The weak overcome the stronger by dharma, as over a king. Truly that dharma is the Truth (Satya); Therefore, when a man speaks the Truth, they say, “He speaks the Dharma,”; and if he speaks Dharma, they say, “He speaks the Truth!” For both are one.”

~ Bṛhadāraṇyaka Upaniṣad, 1.4.xiv

Man must act in accordance with Dharma. In his introduction to his Bhāṣya for the Bhagavad Gītā, Ādi Śankaracarya states that the jagat was created, and then Dharma was conveyed to humankind for its (the jagat’s) stability.

“Having created the cosmos and seeking to ensure its existence, the Lord brought forth in the beginning the Prajaapatis [progenitors], Marici and the rest. Then He imparted to them the Vedic law of works… The law of righteousness [Dharma] is what directly promotes the prosperity and emancipation of living beings. It is cultivated in the pursuit of progress by classes of men, set in different stations of life.”

Therefore, the principle of niṣkāmakarma does not advocate that one may forsake his duty within the jagat but must act according to varnāśrāmadharma. What changes is not the quality or quantity of the action. What changes is the mindset—that one has neither control nor attachment to the outcome.

When one develops this mindset and achieves the consequent freedom, the status of jīvanmukta is achieved while embodied, and moksha after the Ātma drops the body.

“यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः ।
अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम् ॥

When all the knots of the heart are destroyed even while a man is alive, then a mortal becomes immortal. This much alone is the instruction.”

~ Kathopaniṣad 2.3.15

Action cannot be avoided. Therefore, niṣkāmakarma is the answer.

Whether consciously or not, karma is performed as long as we are embodied within the world. Does that mean that our actions should not be purposeful? We must differentiate between acting with intention versus acting with attachment. Working with purpose within Dharma and as an act of service to Īśvara and His creation does not bind.

The results of our actions depend on the desire or detachment with which those actions are performed. As selfish desires, they can entrap us as kāmakarma. As actions of service without attachment to the results, they free us as niṣkāmakarma.

The differentiation is the mindset with which the action is performed. The thought that I am the body and the doer keeps me trapped in samsāra.

Illustration 2 – Attachment to fruits of kāmakarma keeps one trapped in samsāra.

The proper understanding of the Self, as already complete, limitless, and without lack, frees me from the frustrations of attachment to desires in this life and the cycle of transmigration thereafter.

Illustration 3 – Niṣkāmakarma frees one from samsāra.

Niṣkāmakarma, therefore, is the result of parāvidya and a prerequisite for mokśa. It brings mental peace and contentment while on earth and freedom from the dangers of rebirth thereafter.

“कामान् यः कामयते मन्यमानः स कामभिर्जायते तत्र तत्र ।
पर्याप्तकामस्य कृतात्मनस्तु इहैव सर्वे प्रविलीयन्ति कामाः ॥ २॥

He who entertains desires, thinking of them, is born (again) here and there on account of his desires. But of him who is fully satisfied, who is a perfected soul, all his desires vanish even here (on earth).”

~ Mundaka Upaniṣad (3.2.2)

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This is a two part blog. The first part was published here – Adhikara Sadhaka. 

The Significance of Antaḥkaraṇa Śuddhi in the Pursuit of Mokṣa.

For a mumukṣu or seeker of Brahman, stabilizing the material body is necessary for success on the path to realization. Without a healthy body, neither the focus nor commitment required to pursue this parā vidya or the highest knowledge is possible. In fact, the Upanishads advocate the physical strength and health of the sharīra as prerequisites for study. But, once the physical body is stabilized, the subtle body must also be made steady. Higher elevation, purpose, and awareness come only through the advancement of the subtle body.

A significant component of the subtle body is the antaḥkaraṇa. Commonly simplified to mean “the mind,” antaḥkaraṇa comes from the Sanskrit compound: “antar,” meaning interior or within, and “karaṇa,” meaning sense organ or cause. Therefore, antaḥkaraṇa is the inner cause or internal organ that controls the entire psychological process, including emotions.

The antaḥkaraṇa is constituted of four psychological faculties:

• Manas – the mind
• Buddhi – the intellect
• Ahaṃkāra – the ego
• Citta – memory

“Shuddhi” translates from Sanskrit to mean purification or freedom from defilement. Therefore, antaḥkaraṇa śuddhi means cleansing the inner organ (by removing unregulated sense desires) and preventing further desecration.

How has the Antaḥkaraṇa become impure?

Yama explains:

“अन्यच्छ्रेयोऽन्यदुतैव प्रेय- स्ते उभे नानार्थे पुरुषँ सिनीतः ।
तयोः श्रेय आददानस्य साधु भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते ॥ 

anyacchreyo anyad utaiva preyaste ubhe nānārthe puruṣam sinītah tayọh śreya ādadānasya sādhu bhavati, hīyate rthad ya u preyovṛnīte

Different is the good, and different indeed is pleasant. These two, with different purposes, bind a man. Of these two, it is well for him who takes hold of the good, but he who chooses the pleasant fails of his aim.”

~ Kathopanishad 1.2.1

The physical body, directed by the subtle body, chases the world of sensual pleasures (the pleasant.) Jīvas, who, through avidya, identify as the śarīra (body,) have become bound by the pursuit of fleeting perceptions of pleasure^[1] associated with the śarira and the jagat. But the enjoyment of the phenomenal is transient, and due to the law of diminishing returns, consumption results in decreased satisfaction. And so, the more we consume, the less “happiness” it brings, resulting in more abundant and intense stimulation being sought. This sullies the antahkaraṇa and further entangles the jīva in a web of sense desires. Consequently, the jīva does not find an apparent escape from saṃsāra to mokṣa.

How does one attain Antaḥkaraṇa Śuddhi?

Descartes said, “I think therefore I am.”  However, vedānta advocates that existence precedes thought. By understanding the four functions of the antaḥkaraṇa, the seeker becomes more conscious of what is happening within his internal organ and what drives his behaviors.

How the Antaḥkaraṇa works

1. The Manas: The mind is the seat of desire which controls will or resolution (saṃkalpa). It interacts with the senses and receives external stimuli. Due to saṃskāras developed and strengthened over many lifetimes, the manas decides whether an experience is desirable (rāga) or displeasing (dveṣa.)  The manas sends the information about the experiences to the buddhi for processing.
2. The Buddhi: The buddhi is the intellect that uses the power of discrimination (viveka) to express rational control over decision-making. A reciprocal relationship exists between viveka and parā-vidya. The ability to differentiate between the real and unreal, permanent, and temporary, self and other-than-self comes from knowledge. Conversely, the greater the knowledge, the stronger the power of viveka.
3. The Ahaṃkāra: “Aham” means I, and “kāra” means to do with. The ahaṃkāra, which results from avidya, causes the Ātma (Self) to identify with the body as “I”—the doer. It builds a unique sense of identity, separating Ātma from Paramātma. Once the ahamkāra takes on an independent individuality (ego) and sense of “I-ness,” the buddhi is subjected to that identity and functions only in that context.
4. The Citta: The citta is the higher mind or consciousness that acts as the storehouse of the jīva’s karmas and samskāras over lifetimes and carries their imprints from birth to birth. This build-up of impressions on the mind prevents the self from perceiving anything in its true state—even its own self. To overcome this ignorance, it is necessary to cleanse the citta.

The buddhi receives the information from the manas and analyzes it using reasoning, allowing a choice to be made rather than simply responding to the experience. The manas and buddhi’s continuous activity is choosing between the right, the good, and the pleasant^[2]. When the buddhi becomes silent, there is no viveka or discrimination.

The sensual desire-driven manas and ahamkāra work together to circumvent the buddhi and guide our actions towards sense-enjoyment that strengthen saṃskāras and reinforce a separate sense of identity.

Reshaping the Antaḥkaraṇa Shuddhi = Untying Knots

We are told that the antaḥkaraṇa resides within the heart. The Muṇḍaka Upaniṣad speaks about the knots we tie within the heart.

We’re all often in the process of tying knots^[3] through saṃskāras. When the sense organs encounter sense objects, an experience is created, and there is a reaction in the manas. This includes likes, dislikes, frustration, sorrow, anger, fear, insecurity, loneliness, etc. The response toward our experiences defines the knots of our hearts, including the rāga-dveṣas, sukha (happiness), and duḥkha (sorrow). Knots become tighter by repeating the experiences and our reactions. The continuous pursuit of rāgas and avoidance of dveṣas keeps the manas preoccupied with the senses, unable to fix its aspirations for higher goals.

The knots of our saṃskāras must be acknowledged and observed before we can deal with them. This happens through meditation and contemplation, removing the mind from the chaos of the external world and going into stillness and silence. It is only then that we can observe the mind and move beyond the mind.

To untie the knots, one must reign in the senses and reduce the repetition of desire-driven karmas, as that is the root of the creation of saṃskāras. The ignorance of the ahaṃkāra must be removed, allowing the seeker to see things the way they are.

Understanding that one has the choice to exercise discrimination due to managing the faculties of the antaḥkaraṇa is the empowerment that the seeker needs to begin his ascent out of saṃsāra. Rather than acting mechanically as though programmed by saṃskāras and unaware of his role in building these samskāras, the vijñānavān^[4] applies his discriminating intellect and holds himself accountable through knowledge of the antaḥkaraṇa. He directs the intellect to move the manas away from pursuing sensual pleasures. This reduces the ego and eventually dissolves the sense of identity through knowledge of the Self. The seeker can understand the cause of undesirable personality traits, rāgas, dweṣas, fears, and compulsions and intercept and influence them. In so doing, he becomes mindful that he is not the body, nor the (functions of the) mind, but rather, the Sākṣi or witness—the one who is aware of them. He becomes a samanaska or one endowed with a controlled mind.

यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः ।
स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥ 

yas tu vijñānavān bhavati samanaskaḥ sadā śuci sa tu tat padam āpnoti yasmāt bhūyo na jāyate

That (master of the chariot), however, who is associated with a discriminating intellect, and being endowed with a controlled mind, is ever pure and attains that goal from which he is not born again.

~ Kathopanishad 1.3.8)

As avidyā is overcome by knowledge of the Self, the antaḥkaraṇa is purified by meditation and contemplation through which the subtle body progresses. This purification prepares the self for the knowledge of Brahman without distraction or deviation. The association of the intellect with the mind and the sense organs is harmonious and self-restrained. The sādhaka, who has a clean, pure, and developed antaḥkaraṇa, and whose mind is unpolluted and concentrated, does not need to go towards sense-gratification from external stimuli but turns inward to his heart for the full experience of Brahman.

[1] Bhagavad Gita 2.14 describes how fleeting perceptions of happiness and distress arise from contact between the sense organs and sense objects.

[2] Kathopanishad 1.2.2

[3] Mundaka Upanishad 2.2.9 references the knots of the heart

[4] Kathopanishad 1.3.6

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About the eligibility of students who seek to know the knowledge of Brahman

Exploring The Upaniṣadic Understanding Of Adhikāri Sādhaka

Rooted in Saṃskṛtam, adhikāri means one who is empowered, authorized, qualified, fit for, and entitled to. Sādhaka, derived from the root word ‘sadh,’ means ‘to accomplish’ and refers to an efficient or skillful person. Therefore, an adhikāri sādhaka is not just any student but one who is qualified to receive the knowledge of Brahman.

In his commentary on Bhagavad Gita, Swami Dayananda Saraswati speaks of three types of students:

1. A vidyārthi is one who wishes to know but does not necessarily make an effort to find out
2. An antevāsi makes an effort by entering studies or a Gurukul but does not grasp the teachings effectively 
3. A śiṣya is one who is qualified to study and deserves to be taught because of his direction and commitment to the study

Based on this, we see alignment between the definitions of a śiṣya and an adhikāri sādhaka.

What are the qualifications for the study of Brahman?

Every Upaniṣad begins with a Śānti Pāth. Many of the mantras deal with the well-being of the mind and body before delving into philosophical discussions. At first glance, one thinks that the student is seeking a benediction. But, upon further contemplation, one realizes that the śloka is establishing the requirements for the study.

Anyone on the spiritual journey must nourish the body and mind to be instruments of learning. There can be no proper transfer of knowledge if this is not done. It is not just a prayer but a prerequisite, as a healthy body and mind increase one’s energy, ability, and capacity to know.

While those who experience ill health are not disqualified from the pursuit of this knowledge, their unwellness does pose apparent challenges. Focus, concentration, and stamina can be impeded when the mind pulls the intellect toward the distractions caused by bodily aches or mental diversions.

By closely contemplating the following Śānti Pāth, one can extrapolate various detailed requirements for an adhikāri sādhaka to pursue this path.

“ॐ भद्रं कर्णेभिः श‍ृणुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्तुवासस्तनूभिर्व्यशेम देवहितं यदायुः॥
Aum, may we, O Gods, hear what is auspicious with our ears, oh you, who are worthy of worship, may we see with our eyes what is auspicious. May we enjoy the life allotted to us by the gods, offering praise, with our bodies strong of limbs.”

~ Prashna Upanishad, Śānti Pāth

• AUM: Aum is the Supreme Brahman, manifest and un-manifest. Therefore, the student first acknowledges that there is a Reality greater than the individual self.
• May we: The student desires the well-being of humankind, not just himself. Moving beyond the individual to the whole—from the particular to the general—signifies the dissolution of the ego. He understands that the well-being of all means the welfare of the one. This is a second requirement of an adhikāri sādhaka.
• Oh Gods: The student recognizes the Devtas as personifications of the senses. He can direct them (through karmas) and not just respond to them.
• Hear what is auspicious with our ears: The student understands that the senses and sense organs are tools for elevation, going beyond sense enjoyment.
• Oh, you who are worthy of worship: The student also understands that the senses are worthy of worship, not that he becomes their servant, but that he takes care of them and respects them as instruments for progression. The senses are not neglected because they are phenomenal.
• May we see with our eyes what is auspicious: The student regulates himself and has healthy consumption for the mind and the body—consumption that is not driven by the senses but by the desire for complete well-being.
• May we enjoy the life allotted to us by the gods: The student understands that while pursuing knowledge is a yajña (sacrifice), it does not mean a life of torment or deprivation. He carries within him the mindset of joy.
• Offering praise: The student understands that Bhagavān is the karma-phala-dāta and considers everything to be prasādam. He offers praise with an attitude of gratitude.
• With our bodies strong of limbs: He understands that the śarīra is the vehicle of the ātma, and a strong body is to be used for worship, not simply for pursuits of kāma.

It is noteworthy that gender does not restrict one from the pursuit of knowledge of Brahman. While male students typically populated the Gurukuls and were prominent drivers of the conversations within the Upaniṣads, questions from women such as Maitreyi and Gargi in the Bṛhadāranyaka Upaniṣad, which lead to elaborate discussions on metaphysics, validate them as worthy adhikāri sādhakas.

This knowledge is not restricted to seekers belonging to any particular varna or societal status. In particular, “Brahma jānāti iti brāhmaṇaḥ” is sufficient as a qualification within itself.

Even age is not a deterrent illustrated by the Nachiketa-Yama dialogue in the Kathopaniṣad.

The Upaniṣad’s illustration of an ideal Adhikāri Sādhaka

To see a true example of an ideal student, one needs to look no further than Nachiketa in the Kathopaniṣad. The child goes to Yama (death)—the most qualified Guru—and requests that he imparts to him the highest knowledge (parā vidya). Nachiketa doesn’t ask for freedom from death (liberation) because his great intelligence has already allowed him to achieve this through his other boon. He asks for knowledge, perhaps for the benefit of humankind.

Nachiketa’s character is resultant of the Sādhana Chatuṣṭaya (four means of practice). He has the ability to apply viveka to discern between the real and unreal, permanent and temporary, self and non-self. Consequently, Nachiketa has developed vairāgya and has no attachment to worldly things despite the many enticements presented to him. His mumukṣutvam, or intense longing for enlightenment, keeps him determined towards the relentless pursuit of knowledge of Brahman.

Consequently, Nachiketa is the epitome of Ṣaṭsampat or six virtues, which seem to come to him as second nature. These merits support the sādhaka’s journey towards antaḥkaraṇa śuddhi by helping to purify and stabilize the mind, emotions, and thoughts.

Nachiketa demonstrates:

1. Śama: Tranquility, peace of mind – he does not get carried away by his father’s declaration that he would be given to Yama. 
2. Dama – the child has complete control over his senses and does not succumb to the material temptations offered by Yama.
3. Uparati – He has no desire for worldly pursuits and pleasures but remains persistent in his thirst for higher knowledge.
4. Titikṣa – Nachiketa exemplifies forbearance and tolerance. He patiently awaits Yama’s return for three days to get his questions answered.
5. Śraddha – The child exhibits an intense sense of clarity (or desire for clarity) and has faith that his Guru (Yama) will provide it. 
6. Samādhāna – Nachiketa shows concentration and steadiness, making him the ideal student. He is unequivocal on the questions he wants answered and is not swayed by the temptation for anything else.

What prevents one from becoming an Adhikāri Sādhaka?

Kathopaniṣad 1.2.24 says:

“नाविरतो दुश्चरितान्नाशान्तो नासमाहितः । नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ 

One who has not desisted from bad conduct, whose senses are not under control, whose mind is not concentrated, whose mind is not free from anxiety cannot attain this self through knowledge.”

Adhikāri sādhaka status is not achieved by chance or accident. Knowledge is not fully received without profound effort and commitment. Unless one is intentional and determined to do what is necessary, parā vidya and its resultant experience of the Self will not be achieved. There is no chance of knowledge of Brahman if one chooses an adharmic life, or one consumed with the relentless pursuit of sense desires. There must be a deliberate effort towards Antaḥkaraṇa śuddhi as the student prepares for the knowledge of the Self.

¹Bhagavad Gita: Home Study Course, Chapter 2 verse 7, Swami Dayananda Saraswati

²Brihadaranyaka 2.4.3

³Brihadaranyaka 3.6.1

⁴Brahma jānāti iti brāhmaṇaḥ – One who knows and realizes Brahman, the Absolute Truth, he is called Brāhmaṇa. https://prabhupadavani.org/transcriptions/bhagavad-gītā-41213 

⁵Kathopanishad 1.1.1 onwards

⁶Kathopanishad 1.1.20

⁷Antahkarna Shudhi, Viveka, Vairagya, Mumukshutva

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Bhagavān’s expertise in revealing this infinity to Arjuna in a palatable way competently provides the resolution to his, and subsequently, all of humanity’s problems.

Arjuna’s Problem and Bhagavān’s Solution: A Reflection

“dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ

māmakāḥ pāṇḍavāśhchaiva kimakurvata sañjaya” – (BG 1.1)

These opening words of the Bhagavad Gīta bring to mind recollections of one’s own internal conflict. Arjuna is unclear about what he should do. What is dharma? What is adharma?

While the great Pāṇḍava’s predicament takes place on a literal battlefield, any mortal human being can easily identify with the emotions of confusion, guilt, grief, despair, and helplessness that have overcome him.

Such psychological diseases are unfortunately not at all unfamiliar, and naturally, one gets pulled into the conversation as a silent witness, seeking answers to our very own questions which resonate so intensely within Arjuna’s.

The effectiveness of Krṣna’s response to Arjuna’s mental dilemma must be evaluated, not only by what He says, but when and how He chooses to say it.

At first glance, it is surprising that Bhagavān does not speak until Chapter 2 of the Bhagavad Gīta, but a closer look soon reveals the genius reasoning behind this. Arjuna is allowed to completely empty his mind and heart at Krṣna’s feet, holding nothing back, while the Lord listens intently, offering no interruptions.

In our moments of despair, we all wish to feel heard and understood in totality. Too often, one party listens to the other with the intention of replying, rather than understanding fully, especially when the listener is not in agreement with what is being said. Unsurprisingly, effective communication is lost, resulting in more frustration than the comfort and clarity (or whatever else) one seeks.

Śri Krṣna speaks only when Arjuna’s statement is complete, and only when sreyas is sought. This strategy helps to place Arjuna in a mental state that now allows him to listen with his mind fully engaged, instead of worrying about defending what he has expressed or fearing that he has been misunderstood.

Bhagavān speaks, “as though smiling”, (BG 2.10) and one quickly understands that his intent is not to pacify Arjuna, but to remove the cause of his doubt promptly and effectively. With Śri Krṣna now given the trusted position of Guru, He firmly exercises this right. His words are to the point, commanding Arjuna’s attention by contradicting the perceived root of his despondency and in the same breath, immediately identifying its true cause.

“You grieve for those who are not to be grieved for. Yet you speak words of wisdom.” (BG 2.11)

In retrospect, how much more effective would it have been for us to be shaken sternly out of our stupor by a trusted friend or teacher, rather than be pacified, appeased, and left to wallow in ‘justified’ self-pity? Especially when the situation called for immediate action, as it does on the battlefield of Kurukśetra?

It is interesting that Śri Krṣna utilizes negation (BG 2.12) to bring his point across, and its effectiveness is undoubtable. From Arjuna’s language, Krṣna clearly sees that his śiśya’s self-effulgence has been dulled by many layers of darkness brought on by false identification with the śarira. If knowledge of Self is hidden, understandably, one’s true dharma becomes unclear, and there is no graver problem than this! Krṣna’s use of antithesis quickly and expertly begins peeling away at these layers, exposing them to Arjuna as mithya, that which he is not, in reality.

“For the unreal, there is never any being. For the real, there is never any non-being.” (BG 2.16)

Once the darkness is removed, the luminous, untouched atma is revealed. Once one’s true self is known, then there is no doubt regarding one’s course of action. Once the layers of that which we are not drops off, what remains is “Tat Twam Asi” (Chandogya Upanishad – 6).

With this understanding, one’s life can then be lived from a vantage point of awareness, rather than attachment to mithya. Krṣna’s discourse on Sat, asat, mithya, nitya, the nature of atman and the understanding that Consciousness is touched neither by performing action (karta), nor the performance of action (karma), brings a great level of clarity to Arjuna, and indeed, to the rest of us who are paying attention.

In times of my own distress, the thought “This is not what you were placed on this earth for” has become a mantra that I live by, its foundation built on received knowledge of the Bhagavad Gīta acquired from various pramanas over the years. While acknowledging that my own trifle problems are but a molecule of dust in comparison to Arjuna’s dilemma, it is difficult for me to imagine that the Brahmajñān being so skillfully imparted to such a Narottama as Kaunteya by the Jagat Guru Bhagavān Śri Krṣna himself, would not be effective in removing the former’s confusion. 

Yet, there is no arrogance surrounding the knowledge that is being imparted. Even Paramatma embodied as Śri Krṣna, despite being THE authority over all things, uses references from the Upanishads providing a cogency with the Brahmajñān found therein to validate the eternity of the wisdom He imparts. “In the view of the Upanishads, it is the attainment or gain of the infinite that truly resolves the human problem.” (The Advaita Worldview, Anantanand Rambachan)

Bhagavān’s expertise in revealing this infinity to Arjuna in a palatable way competently provides the resolution to his, and subsequently, all of humanity’s problems.

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A look at the characteristics of formal academic settings where Hinduism’s traditions and the immense knowledge contained therein have been studied for centuries.

First, who is a Hindu?

Arguably, it depends on who you ask! 

Historically, the term “Hindu” was used to identify persons of specific cultural practices and geography, eventually evolving into a religious identifier for those living in India. 

Over time, Hindus became commonly defined as persons of Indian origin who hold beliefs and practice rituals that are opposed to logic and science. Who perform idol worship to many gods. Who make the cow supreme, and so, do not eat beef. Who follow the oppressive caste system and classify one’s importance in society and their right to education by birth and lineage. 

Any real “Hindu” reading the definition above would cringe. What an atrocious, and unfortunately, widespread misunderstanding of a most beautiful civilization, seen from an “outsider’s” perspective. 

Through colonialism, the sad truth is that this and numerous other similar misinterpretations became so popular that even many who saw themselves as “insiders” to Hinduism began believing the characterization, passing it down to future generations so that it still lives on today. 

Presently, combined with the definitions above, many associate Hindus with the Western definitions of reincarnation, karma, and hatha yoga. 

So, what does it really mean to be Hindu? 

“Know thyself!” 

According to Western history, this fundamental instruction takes its origin from the Coffin Texts of Egypt. The words were carved into Apollo’s temple of Delphi in Greece. They became the watchwords of Socrates, inspiring humanity to take a more in-depth look at its existence beyond the mundane and physical. Spiritual gurus such as Moses, Buddha, and Jesus have all advised man to look within himself to find this Truth. 

Who am I? From where, whom, or what have I come? And, where will I go after this? The moment these questions form in our consciousness, life itself takes on an entirely new dimension. We become seekers.

There is one society whose entire foundation and focus is built on answering these questions. One civilization maps this process of knowledge of the self by turning inwards and illuminating every aspect of life with the truths found within, even as scientists persevere in the search outwards. 

According to Sanatan Dharma (the original Sanskrit term for the way of life that Hinduism describes), one who follows this path is the true Hindu! In brief, the word “Hindu” is a name given to those who adhere to the principles and practices of Sanatan Dharma. Indeed, a Hindu inherits and applies an eternal way of life that speaks to every aspect of how one enters the world, functions within it, and subsequently transcends beyond it over one or many lifetimes. (We can see the disparity in this definition of “Hindu” from those mentioned previously.) 

With Hinduism believed to have its origins in India – the birthplace of civilization – what, then, is Hindu studies, if not an examination into the world’s history, a search for the realization of who we are, and the pursuit of absolute Truth? 

Even if one does not acknowledge that all civilizations take root in India, there is no arguing that 15% of the world’s population or approximately 1.25 billion people identify as Hindu today. With the mass marketing of “yoga” as a health and wellness tool, words like “karma” and “guru” infiltrating daily conversations, and the popularity of names like “Maya” and “Arya” increasing among non Indian descendants, even an “outsider” must acknowledge that the impact of Hinduism on daily norms are significant in ways that are both obvious and obscure. Yet, the “insider” knows that the less apparent impressions go far beyond the average person’s conscious perception. 

But Hinduism is so much more than these fragments of culture that it has influenced. Sanatan Dharma offers the ultimate truth and brings to light the very critical questions that spark self-discovery. Long before Socrates reminded humanity that our search must go beyond the superficial, Yama expressed to Nachiketa in the Katha Upanishad, “Those who realize the Self are forever free from the jaws of death.” In Bhagavad Gita, chapter 13, Lord Krishna tells Arjuna, “This is true knowledge, to seek the Self as the true end of wisdom always.” 

We’ve established that Hindu studies are, in fact, the study of the self, and there is nothing more important than that for the seeker. But, is it necessary for this study to take place in an academic setting?

The proper setting for Hindu studies

Before we answer this question, let’s go back a little further. 

What exactly is the truth? Where do we find it? Can we find it on our own? And, when we do, how can we identify it? 

As insiders to Hinduism, many of us may be able to look at these questions and formulate some level of intelligent response based on received knowledge. We may have our subjective definitions of truth and might even agree on authentic places where this truth is found, such as the Shrutis, Smritis, and today – even Google! With a wealth of information on every secret of the universe available at our fingertips, there is rarely an inquiry that someone hasn’t already addressed on the internet. Can’t we read informally and interpret what is presented in the privacy of our homes? I may have a master’s degree or a high IQ. Indeed, I am equipped to interpret what I read without assistance! What does the environment have to do with it? 

An academic environment for hindu studies can be defined in simple terms as the conditions under which one undertakes study. It typically refers to a formal classroom setting where an instructor imparts or facilitates knowledge to the student(s) in a structured manner. 

The question put forward is: are Hindu Studies in an academic environment important? 

The answer to this question is a resounding YES! With skewed definitions and misinterpretations on Hinduism as colossal as the ones described above and the enormity of uncontrolled information available to seekers, it is almost impossible for the individual seeker to weed through with an acceptable level of clarity. 

From time immemorial, Hinduism’s traditions and the immense knowledge contained therein have been passed on in a formal setting. Whether through Parampara in the official Gurukulas or Satsangha in the Naimisharanya forest, an academic environment’s characteristics were adhered to for many reasons. 

Let’s look at some of these and how they remain applicable to Hindu studies in an academic environment today. 

1. Subject matter expertise – the concept of a qualified “Guru” or expert in the specific field of truth is always of utmost importance. A Guru imparts knowledge acquired either through pramana or studies through their system of sampradaya, and this is sustained for quality control, maintaining the integrity of the information being imparted. Learners can identify existing challenges with received knowledge or simply available information and move away from subjective to absolute truth. 
   
2. Structure – There is always a logical sequence or “syllabus” for imparting the knowledge being disseminated to make sense to the learner. When Raja Parikshit put forward a question asking about life’s meaning, Suka Deva explained the entire Bhagavat Maha Purana to him, discussing the Das Avatars, etc., before getting to the heart of the answer. Suka recognized that Parikshit needed this background information for his ultimate understanding. Independent learning without structure or guidance of a qualified Guru often results in misinformation, misinterpretation, and more confusion.
   The student does not always know the proper prerequisites for studying a subject, especially one as elaborate as Hindu Studies. An academic environment provides that structure and proficiency that affords clarity to the learner’s journey. 
   
3. Discipline – The student is held accountable for learning, accuracy, and proper application. We see an excellent example of this in the Mahabharata, where Guru Dronacharya places a wooden target in a tree and asks his students to describe what they see. He does not just impart knowledge but tests his students’ understanding to gauge where they are in their learning and their ability to implement in real life situations. In a modern-day academic setting, this is done through essays, presentations, dissertations, internships, etc., allowing the Gurus and educational bodies to verify that the knowledge remains authentic and is adequately understood. 
   
4. Clarification opportunities – In Bhagavad Gita, Shree Krishna allows Arjuna to ask clarifying questions. In Rama Gita of the Ramacharitamanas, Rama tells Lakshmana to listen with his mind and intellect fully engaged, ensuring that what he is saying is understood in its entirety. Many of our Puranas contain conversations where students seek and receive clarification where there is doubt. This opportunity to clarify is invaluable to a novice of Hindu studies, especially when one finds it challenging to accept that their received knowledge conflicts with what is stated in authentic sources. 

These are just a few reasons why an academic setting is ideal for Hindu studies. These methods were not formulated in a haphazard manner, but with great importance given to effectiveness and integrity. They have been tried and tested through the ages. Even though the classroom’s appearance has evolved, the benefits the academic setting provides, not just to the learner but to preserving the purity of the subject of Hindu studies itself, is invaluable. 

In Kaliyuga, Truth is the last remaining leg of Dharma, but in a world where “fake news” is so prevalent, merely finding the truth is an arduous journey. Like the one provided by the Hindu University of America (HUA), an academic setting that facilitates genuine learning gives seekers a fighting chance.

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