a case study

Verse 4.27: Others, who are interested in achieving self-realization through control of the mind and senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind.

If you follow any major news outlet in North America, you've probably heard one name come up quite consistently in the past few weeks - Rob Ford. I bring up this personality today to use as a case study as to what could potentially happen when one does not control their mind and senses.

Mr. Ford, as many of you might know, is quite unbelievably still the mayor of Toronto. After repeated denials, he has finally admitted to binge drinking, smoking cocaine, buying illegal drugs and...well, I'll leave it at that as you can find out more by just Googling if you really want to.

One of the biggest lessons I've learned as an aspiring bhakti yoga practitioner is the fact that everything can serve as a lesson. In this instance, we can learn a great deal from the above-mentioned personality - specifically the consequences of leaving the mind and senses in charge.

One of the greatest benefits of practicing yoga, and specifically mantra yoga, is the increasing ability to control the mind, which is the leader of the senses. The mind, which is constantly accepting and rejecting ideas is perpetually active. That activity, however, needs to be harnessed. And that harnessing power can only come from the intelligence.

It's like a team. All members of a team may have great ideas and in their excitement may start talking over one another. But if the leader of the team is there to harness that energy and creativity, then great things can be accomplished. Without a capable leader, there is potential for frustration and disturbances to arise.

That's exactly what happens if the mind isn't controlled by the intelligence. It spins out of control. This is why discipline and regulation are foundational elements in the practice of yoga. They serve to keep us on track and when the mind starts to wander, the intelligence kicks in and reminds us of the greater goal - to truly connect with ourselves, each other and the Supreme.

For some of us, we've left the senses and mind play the leader for too long and neglected the intelligence. To reverse that situation takes great strength and determination. The key to keeping the inspiration to do so is not expecting results over night. Rather, by approaching every situation as an opportunity for practice, we start to become more aware of our habits and behaviour. It is that awareness that will help us put our intelligence back in control again.

moments of emptiness

Verse 3.42: The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

We live in a world of contradictions. Although we are supposedly more connected than ever due to cell phones, internet, social media and so many other tools, many are noticing that their relationships are getting increasingly impersonal. Despite advances in technology that are supposed to be making our lives easier, we find more people out of work these days due to those very systems and instruments. Maybe the most frighting of all - in spite of so much knowledge available out there, it seems that many people are more confused than ever...about everything!

Living with confusion and uncertainty without proper guidance or a path inevitably leads to looking for shelter in all the wrong places. It's at these times that mass consumerism and lust can easily sway our troubled hearts.

It's so easy to take shelter in the senses as they serve to distract us from what many of us feel inside:

Our heart is crying out for more.

There lies the problem for many. What is that "more" that the heart is crying out for? If we don't know, we continue to try to find "it" in so many different ways. For some, it may mean finding new and novel ways to give pleasure to the senses. Frustrated or bored with that, it could mean turning to philosophy or speculation and trying to engage and stimulate the intellect. If that fails, then others may turn to philanthropy or even solitude.

To no avail, many who face this emptiness try to hide it under the cover of being busy, yet never really feel satisfied. But we learn to play the game and put on a happy face, right?

Well...for those who are tired of this useless game, a solution is given today. However, it requires a shift in consciousness to say:

"I'm done with living with that gnawing feeling of emptiness and frustration that I've pushed into the recesses of my heart. I'm also done with deluding myself that temporary happiness is enough and am ready to recognize that I deserve eternal happiness and will do what it takes to get it!"

That shift in consciousness will allow us to make another crucial change. Our energy tends to be focused on the senses and how to satisfy them. When we transfer our attention to the intelligence and feed that, a whole new world opens up. By feeding the intelligence with spiritual knowledge, like that given in the Gita, we start to fill in a much needed gap.

Remember that proper guide or path that may be missing? Here it is. The intelligence is supposed to act as the guide by taking shelter of an empowered teacher and being absorbed in the wisdom of bhakti yoga (i.e. the process to connect through love). This way, if the mind tries to take us down our usual path of trying to get a quick fix, the intelligence can actually step in and provide the proper guidance and support that needed to get out of that vicious cycle; furthermore, it will help us on our quest to achieve eternal happiness.

Ultimately, the only thing that will make us happy is genuine and meaningful soul-soul connections. The soul craves relationship, love and service. When it is covered by lust it mistakenly thinks it can get that by ignoring the one person who can give all of that - the Divine.

The path is clear. All it requires is a change of consciousness. The question remains - do you want eternal happiness and are you ready to do what it takes to get it?

aversion and attachment

Verse 3.34: There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.

On any path one follows, there are challenges and obstacles. Identifying these challenges is a key step to becoming successful in any endeavor we choose to pursue.

Now I don't know about you, but I've always felt that life should come with an instruction manual. That manual would contain clear guidelines as to how we can lead happy lives; as well, it would include a listing of all the unexpected trials, tribulations, twists and turns we are to encounter.

Imagine my surprise when I first read the Gita - I had found it! My guidebook for life! Within its pages, the Gita speaks at length as to how we can become happy. Equally important, it warns us of the problems we may face as living souls inhabiting a temporary body.

Now the Gita doesn't get into specifics...although sometimes it certainly does seem like it's been written specifically for me! Instead, it does one better.

The Gita empowers an individual.

For most of us, our issue is that we tend to look outside instead of looking in. In other words, we think we are so many "external" things - I am male, female, my mind, my body, my intelligence, my senses etc etc... We neglect who we really are- the soul.

In order to successfully live a happy life, we need to become cognizant of those things that can prevent us from achieving the goal of self-realization. After all, if we don't know who we are, how can we relate to anything/anyone else properly? Two such obstacles are identified today - the senses and their objects.

In a previous post we spoke at length discriminating between regulating and repressing one's senses. In concluding that topic, this perspective was offered:

Regulation isn't a lack of freedom. A lack of freedom is being bound by the dictates of our mind and senses and constantly succumbing to them. True freedom is being able to make a choice.

That being said...it doesn't just end there. See it's not just about the senses and their objects, it's how we relate to them. As today's verse describes, we can essentially categorize our interaction with them via these two adjectives - attachment and aversion.

Now, as many of you might have noticed, the Gita doesn't give everything away all at once. It slowly builds on points so that we get an opportunity to digest it all.

From the senses and sense objects that we can perceive and easily relate to, we now are moving on to a more subtle sphere. After all, it's easier to control our hands, tongue, ears, eyes and nose, but it's much harder to control whether we become attached to or averse of something.

That takes more than just knowledge. Knowledge may help us in practicing regulation, but it is only realization that can release us from the control of these two characteristics.

And what is that realization? That we are not this body. After all - attachment and aversion arises as a result of how something, someone or a situation affects or interacts with the body. It has nothing to do with the soul which is eternal and spiritual.

what's your happiness dependent on?

Verse 3.18: A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.

Why do we work? I ask since it's a question I pose to myself everyday! For the lucky ones' the answer may be as simple as they love what they do. For others, and I kid you not, it's simply to pass the time. For many though, the answer is money.

I've always felt the concept of money to be kind of silly. It's not as though the actual pieces of paper or coins are valuable. I understand that it represents something, but aside from that fact, it's curious to observe how obsessed society is with making money. In pondering this, I realized the reason for this obsession is actually rooted in the eternal quest to find happiness.

For many, money represents a way to find/buy happiness.

Being brought up in North America, a part of me had also become influenced by this notion. That's probably why I always felt disturbed by the "so-called" poverty in India, especially during my earlier visists. I remember thinking that the hut dwellers who lined the many bustling streets must live such unhappy lives.

However, as I grew older, I started to realize something - many of these individuals were happy! It totally shocked me. Sure, if they had the opportunity they would probably prefer a steady income and a better roof over their heads, but they were quite content even without it.

It was incredible to witness individuals whose happiness wasn't dependent on the objects and experiences that money can buy. Their happiness was invested in relationships and their faith in the Divine.

It's funny when you think about it, but sometimes those who materially have less, are actually spiritual millionaires.

That's exactly what the Gita is teaching us today. A true yogi is not dependent on work, money, or even their senses to be happy. All of those things will be taken away from us when we leave this body. A true yogi's happiness is found within. They are always satisfied and blissful knowing that they are spiritual beings and have an eternal connection with the Divine .

bhakti yoga and cheesecake have more in common than you think...

Verse 3.17: But for one who takes pleasure in the self, whose human life is one of self-realization, and who is satisfied in the self only, fully satiated — for him there is no duty.

Are you a lover of cheesecake? Up until a few years ago, I personally didn't care for it. Now, if you were to ask me, I would probably say that it's my favorite type of cake.

I mean c'mon...every layer is just amazing! From the fruit jam on top to the soft and decadent cream cheese centre, it's just so delicious. And the fact that it sits on a base of graham crackers....mmmm....just perfect! Personally, I find it to be an ideal culinary combination of textures, flavours and consistency.

Why the sudden need to highlight my love for cheesecake, you ask? For the simple fact that when I read today's verse it immediately reminded me of cheesecake and I thought, "Cheesecake can act as perfect analogy for bhakti yoga!"

Like the fruit topping which is very visually appealing, the external aspects of bhakti yoga are also attractive and engaging. Whether it be the various asanas (physical poses), to the kirtan aspect (mantra meditation to music ) or even the enlivening sangas (talks and discussions on bhakti), most people would agree that it's a fun process!

But if one goes deeper into bhakti yoga, one finds even greater fulfillment. Again, the parallel can be drawn to the second layer of a cheesecake. A well made cream cheese filling is dichotomous in nature since one may experience it to be light and fluffy but at the same time find it very filling.

With respect to today's verse, this second layer of bhakti could be compared to a person working in line with their proclivities and qualities and offering the results of that work in gratitude to the Supreme. Like the cream cheese filling it may seem contradictory at first (i.e. how can something light and fluffy be filling!). After all, one continues to do the same work, but now it's spiritual simply because one's attitude changes? Yes, it's true! All it takes is a shift in consciousness to transform something so mundane as work from material to spiritual.

***For those interested in this topic, a great deal has already been explored with respect to working in line with one's nature, most of which was discussed in Chapter 2 (i.e. embracing opportunities).

But today we get to delve into a deeper level of bhakti yoga and that is actually realizing that all happiness can actually be found within. Just like a cheesecake needs a firm foundation to build upon, the foundation bhakti rests on is that of - every living entity is a soul. Furthermore, eternal happiness is an inherent characteristic of the soul. The only reason that we may not be experience that limitless happiness is due to the fact that we identify ourselves to be the body, mind and senses. That's what is being described here today:

"For one who actually realizes and acts on the platform of 'I am the soul', there is no need for them to perform any type of work."

Why is that? Because those proclivities and qualities one may engage to perform work relate to the body, not the soul. The soul only possesses two qualities: to desire and to serve the Supreme.

Ultimately, this is the goal of bhakti - to realize we are eternal souls. However, like anything worthwhile, it doesn't come easy. It takes time and focused effort through the process of associating with advanced bhakti practitioners, reading the bhakti texts and engaging in mantra mediation. The great thing? All of these processes are fun and inspiring!

One important thing to remember is that although the Gita is highlighting the top goal, it's not encouraging us to artificially imitate or "cheat" to get there. If we are caught up in thinking and relating to ourselves as the body, that's ok. We can continue to work according to our nature and offer everything in gratitude. Gradually, by doing that, we will start to experience ourselves as souls. This verse is here as a reminder to let us know there's something even higher.

p.s. Here's to hoping that you view cheesecake in a new light - one filled with bhakti!

taking directions

Verse 3.15: Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.

Are you good at following directions? Maybe that's not a fair question. A better question perhaps would be, are you good at following certain directions? In answer to the second question, I'm guessing that many of you, if not most, are nodding "Yes."

So then, I pose to you, "Why do you follow some directions and not others?" If you've never asked that question of yourself, please take the time to do so today.

Everyone follows directions whether they realize it or not. Even the rebellious teenager who is against everything is following directions - they are following the directives of their mind.

It just goes to show that we are always following something or someone all the time.

What we forget sometimes is the fact that we have a choice; the choice to decide which directions to follow.

But how do we know what to choose? To make that informed decision, it's important to analyze the motivations of what and whom we may choose to follow. Let's analyze a couple of options beginning with the mind. The mind has only one end goal which is to satisfy the dictates of the senses. Although that might sound quite appealing, it unfortunately doesn't satisfy the soul's desire for eternal happiness since the enjoyment that we may experience through the senses is limited and temporary.

We may also choose to follow the instructions or directions of a particular individual. In doing so, once again it's so crucial to determine whether they are qualified. A self-proclaimed biology teacher will not be of any help if they themselves have not been taught biology and understand the subject matter.

Here, Krsna is stating clearly that we should follow the directions of the Vedas. However, I'd like to point out, in no way is He asking us to accept it's teachings, like those of the Gita, blindly. The essence of following the path of bhakti yoga has been outlined already and questions and queries have been encouraged.

We've learned that by this process of yoga one can become equipoised, compassionate and happy. What more, we become awakened to our real identity - that of being an eternal soul which is full of knowledge and bliss.

This is what happens when we accept directions from authorized persons and sources. We become enlightened. Whether it be for understanding a material subject matter or understanding the highest truth, I'd like to end by asking you, my dear readers, to remember - you have a choice in deciding which directions to follow. So take the time to investigate and really understand what you'll get by following any directions that are presented to you.

the exercise guide

Verse 2.68: Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

I love to ponder the meaning of words. When reading today's verse, the word exercise came to mind and how both it's meanings are so applicable. As a noun, it is indicative of an activity that requires physical effort to help one maintain health and well-being. When used as a verb, however, it means to use or apply something, like a process.

For the past little while now, Krsna has been presenting a practical means by which we can control our senses (i.e. a process to exercise). That is, engagement of the senses as a service as opposed to using them in a self-serving way through the transformation of consciousness. Repeatedly, it's been highlighted that artificial repression of our senses is the difficult path which is not recommended for long term success.

In the beginning, however, some repression is needed and I wanted to highlight that. Even though one may theoretically understand and agree that we can transform our senses as vehicles to help us realize our true selves (i.e. eternal souls), it's hard to kick a bad habit. Simply put, it's hard to stop doing something you've been doing for lifetimes! That is, operating on the "what's in it for me" platform most of the time. This doesn't apply to all of us, but it certainly applies to many of us!

Therefore, in the beginning we may need to voluntarily control our wandering senses; we may have to exercise restraint. Some might question, "Hey, isn't the Gita being contradictory then? On one hand it's saying that we shouldn't artificially repress our senses, but on the other hand it's saying we need to control them."

This is why it's so important to have bhakti guides and friends to help us understand things in context. It's like in colouring. Remember when we were young and it seemed that the whole goal was to just try to colour inside the lines of our colouring book? Those of you who are artistically inclined didn't stay on this level forever. Looking back, some may even comment that it was a necessary exercise to gain more control over the hands. Now as matured and evolved artists, you utilize that control when needed but don't hang on to it since its not the end goal in and of itself.

Similarly, in the beginning, it may be hard for us to always work in the consciousness of service and bhakti. There will be times when we will need to just "say no" to the dictates of our mind. We will need to practice exercising that restraint. Doing that, in combination with practicing acknowledgement for all the gifts we have received from the Divine will, however, lead to the time when we won't need to practice that restraint. It will become natural and joyful.

anchoring our consciousness

Verse 2.67: As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.

Here, the Gita is so beautifully illustrating the characteristics of the senses. Like the wind, they can be strong, forceful and unexpected. Previously compared to a snake, the senses can charm us, deceive us and strike us when we are at our weakest.

This is the Gita at it's best- practical and relatable. It puts concepts and ideas that we may have trouble grasping, into perspectives we can relate to. Since many of us identify ourselves with our senses, it can be hard for some of us to realize that the senses often control us, as opposed to the other way around. In this case, when the senses are compared to things we have personally observed or heard about, it encourages us to look at them from a different perspective. Instead of forcing us "to accept the truth", the Gita instead guides us to discover it for ourselves.

So what is it that can prevent us from being carried away by our wind-like senses? An anchor. Something heavy and solid that will ground us. Sometimes, yogis mistakenly think that the only way to anchor the senses is to stop them from functioning altogether. For most of us, this is next to impossible and highly impractical when thinking long term cessation. The Gita presents a more practical approach which doesn't prevent the boat of our body from moving or functioning normally. Instead of stopping everything in order to control the senses, the Gita teaches us to anchor our consciousness. Instead of letting our consciousness run wild with the "what's in it for me" attitude infusing all our actions and behaviour, instead we anchor our consciousness to the Divine. Just like the wind can be harnessed for electricity and power, similarly our senses can be harnessed to engage in activities that further us in our path of self-realization.

Instead of just giving in to the random demands of the body, we can act with the understanding that true happiness lies in satisfying the needs of the soul, not just the body. This brings about balance in one's life. One cannot artificially ignore the demands of the body, but one should also not neglect the soul which is screaming for nourishment and attention. By harnessing the senses, one can live a life of balance where both body and soul are looked after properly.

repression vs. regulation

Verse 2.64: But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.

For the past few verses, Krsna has been highlighting the importance of sense control. However, it should be noted that the aspect of artificial repression, which some may mistake to be the only way to control the senses, has been denounced as being less than optimal. Why is that?

Artificial repression, in this context, refers to forcibly withholding the senses from engaging with their sense objects. Although extremely determined persons can do this for extended periods of time, it takes a great deal of effort. It's not positive in any way, shape or form. The tape player of the mind is set on "Don't, don't, don't..." and for most of us, that's far from enlivening.

The Gita suggests a much more positive and practical approach - regulation of the senses. It takes into account that we are embodied beings who have senses. That means that it's only logical that the senses will want to interact with sense objects! Instead of going to extremes, the Gita speaks of attaining a middle ground. As opposed to over-indulging in sense enjoyment, one can regulate it.

The benefits of regulating the senses are two-fold. First of all, we (as souls), are back in the drivers seat and taking command of the bodies we are currently inhabiting as opposed to letting our senses dictate what we "want". Secondly, regulation allows us to take that time to determine whether or not the activity we want to engage in is beneficial to us or not. What is that judgement based on? The bhakti texts would present the basis for that decision be made on whether it helps us remember that we are eternal spirit souls or whether it only helps reinforce the notion that we "think" we are this body. Furthermore, that time allows us to get into the proper consciousness of doing everything in a spirit of gratitude as opposed to doing it for ourselves.

Regulation has gotten a bad rap when it comes to spirituality, yoga and actually any facet of life. As opposed to looking at it in a negative way, Krsna is inviting us to look at it as a means by which we can live our lives to their fullest potential. As a final thought to meditate on - regulation isn't a lack of freedom. A lack of freedom is being bound by the dictates of our mind senses and constantly succumbing to them. True freedom is being able to make a choice.

the sage and the king

Verse 2.61: One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.

Once there was a great sage by the name of Durvasa. He was a great lover of God and would travel near and far visiting various kingdoms and cities. In his travels, he once visited a king by the name of Ambarish. Ambarish was not only a great king who was beloved by his people, but an incredible role model. He exemplified what it meant to lead by example and although having all riches and opulence at his disposal, his greatest source of joy was in practicing bhakti yoga.

Ambarish would observe all festivals and auspicious occurrences which sometimes consisted of fasting. The purpose behind such fasting was to utilize that time, which was normally spent in eating, in increasing one's spiritual practices. Those practices that remind one of their spiritual connection with the Supreme such as mantra meditation, reading bhakti texts and hearing from advanced bhakti practitioners. Just when the time came to break the fast, the sage Durvasa came to visit.

Ambarish received Durvasa and his students with great happiness. With sincere hospitality, the king offered the sage and his students food which had been cooked and offered to the Supreme with great love and affection (in sanskirt this is known as prasadam). Durvasa accepted but expressed the desire to bathe first since he was coming from travelling. When Durvasa left, the king was informed by his ministers that the time to break the fasting period had come. Ambarish, being the best of hosts, expressed his discomfort and stated that, "It is the duty of the host to ensure that their guest has eaten to their full satisfaction before entertaining any thought of eating themselves."

His learned bhakti ministers, understanding that it was important for the King to break fast, suggested that he take a drop of water. This would count as breaking the fast, but at the same time since it was not a foodstuff, would technically mean that the king was still honouring the etiquette of serving his guest first. On the suggestion of his elders, Ambarish took a drop of water and waited patiently to personally serve the sage his meal.

Durvasa, who was in possession of great mystical power, immediately realized what the King had done and took offense. Hurtling insults at the king and saying that the Ambarish had no sense control, the sage invoked a great demon by the power of mantras to kill the king. All the while, Ambarish simply remained calm. Remaining composed, he prayed to the Supreme, "If you want to kill me or protect me, please do so as your will is my will."

This demonstrates such a valuable and important lesson for all of us - aspiring to become a true practitioner of yoga and learning how to accept any situation with gratitude and dependence on the Supreme is not restricted to a select few. It wouldn't be surprising for one to normally consider a sage to be a greater bhakti yogi than a king, but here we observe an example of what could arguably be the opposite.

Practicing the principles of yoga have nothing to do with power, prestige, position, background, Country or religion. It has everything to do with heart and consciousness. The yogi demonstrates that their heart and consciousness is filled with gratitude not by artificially controlling their senses, but reposing them in the service of the Divine.

As has been mentioned several times - it's about a transformation of consciousness, not an artificial repression of the senses. When one's consciousness is filled with gratitude and longing to reconnect with the Supreme, who has given us all individual and special gifts, then the natural inclination is to utilize all we have (i.e. our senses) in bringing pleasure to the Supreme.

Interested to know how the story ends? Let me know in the comments!

the elephant in the room

Verse 2.60: The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.

Have you ever heard this saying before? It's an English metaphorical idiom for an obvious truth that is either being ignored or going unaddressed. This expression also applies to an obvious problem or risk no one wants to discuss (credit: Wikipedia)

Today's verse is addressing the elephant in the room. The fact that the senses are so strong and overwhelming that even the most sane and discriminatory of persons can get carried away by them. Just ask any person who has ever had to study for an exam. Even the most studious and serious of individuals have given in to the senses which demand some stimulation (as a side note, normally this ends up being some combination of eating, sleeping or commiserating with others over how tiring it is to study! :D). So why does no one do anything about this? Why isn't sense control addressed in schools? Oh no... instead of recognizing that this is an inherent problem, this very challenge that most of us face is exploited to to rake in billions upon billions of dollars daily.

Just look around. Everywhere there is something prompting you to buy something, wear something, crave something or eat something. The entire material world is one big billboard that is screaming "You can't be happy without x, y, z item, person or thing!!!"

Further discussion on the process by which we can transform our senses is yet to come...but today I'd like to ask you to contemplate this elephant in the room. After all, it's only natural that once we ignore something so consistently and constantly that we actually forget about it. Please take the time today to take note of if and when your senses take over your intelligence. It could be that extra piece of chocolate that you really don't need or that hour wasted away in front of your tv.

An important point to remember though: this is not an exercise in judgement but one in observation. After all, acceptance and acknowledgement of the challenge is the first step on the path to sense control recovery!

are you an addict?

Verse 2.59: The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.

What did you answer to that question? As I began writing this, I started off with one answer and half-way through I changed my mind. Maybe you'll have the same experience?

The Gita explains that we are all addicts. The problem is that most of us don't even know it. Since we are unaware that there is a problem, it's near impossible to rectify it.

If that's the case, what is it that we are addicted to? Two words - sense enjoyment. As embodied souls this is the primary way by which we try to derive pleasure. Whether it be through eating something tasty, seeing something beautiful or hearing a beautiful piece of music, there are innumerable ways by which we try to derive satisfaction through our senses.

This might cause one to ask the question, "Are you trying to say that there is something wrong with trying to feel pleasure?" To which the Gita unequivocally replies - NO! Confused yet? On one hand the Gita is saying that sense enjoyment is our problem but then it also says that it isn't wrong for us to try to experience pleasure. What gives?!

Dilemmas such as this one tend to confuse many of us and even the most sincere readers of the Gita may feel tempted to give up at times. That's why it is so important to ask questions and learn from those who have themselves studied the Gita from great bhakti teachers. It's a beautiful lineage. Each teacher is a student (since they have learned from a realized Gita practitioner themselves) and each student has the capacity to become a teacher (since they are being equipped to realize the Gita properly). If one learns in this way, the tendency to misinterpret great texts like the Gita can be reduced and avoided.

That is why we are so lucky to have Prahupada, the translator of the Bhagavad Gita As It Is, explain these potential areas of misunderstanding. That being said, let's address the present confusion. It isn't wrong for for us to try to seek pleasure because the soul is inherently blissful by nature. That is our constitutional position. Just like the inherent nature of fire is to be hot, the intrinsic characteristic of the soul is to be happy.

So why then is the Gita saying that not seek pleasure through sense enjoyment? As you may remember, sense enjoyment leads most of us to further misidentifying ourselves with this body we are currently in. That's the problem. It interferes with our ability to realize that we are already blissful!

The body, without the soul, is dead matter and all the things the body interacts are often done with a material consciousness. When most of us interact even with each other, our consciousness is not normally one of, "I am relating with another eternal spirit soul". Or if we interact with objects and things, we're often not consciously thinking, "I am interacting with the energy of the Divine." Instead, often unbeknownst to us, we may actually be interacting with the consciousness of ownership, possessiveness, and trying to extract pleasure for ourselves. Of course, not this is not applicable to all, but it's worth taking the time to introspect and determine if our actions and interactions are coloured by such consciousness.

So what is one to do? The senses are active and therefore one cannot artificially repress them. The only thing that can be done is to purify the senses. How so? By adopting the consciousness that was put forth before. When interacting with one another, to recognize that there is a soul inside and by seeing all inanimate things as energies of the Divine that can be used in spiritual service.

A lot more can be said on this topic, and will be elaborated on as we journey through the Gita. But coming back to the original question. Are you an addict? If you're curious to know my answer...my original answer was yes. But in diving deeper into the Gita, I realize the answer is yes and no. LOL! No, I'm not an addict, because "I" am an eternal soul who is naturally blissful. However, considering the fact that my currently tendency is to identify "myself" as the body, I am still an addict because I am still working on purifying my senses.

lessons from a tortoise

Verse 2.58: One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.

It's amazing how many lessons we can learn from nature; in fact, the bhakti texts are rich with beautiful descriptions and analogies. One can learn to be humble like a blade of grace which never protests or demands recognition and learn the art of tolerance from a tree that weather all types of inconveniences.

Everyone and everything can be looked upon as our teacher/s. The only thing that prevents us from experiencing the world in this way is....well I don't want to give it away just yet. After all, that's why we are studying the Gita!

Coming back to today's verse which gives a beautiful description of a tortoise, I ask you: what's arguably the number one reason that prompts a tortoise to withdraw its limbs within its shell? If you said fear, you're right! The tortoise is intelligent enough to perceive a threat to its well being and therefore retreats inside.

In fact, this is the symptom of the yogi who is firmly fixed in perfect consciousness. What do I mean...well let's start off with the basics. The yoga process begins when one practices yama and niyama. That means adopting those practices which help one progress on the path of yoga and simultaneously giving up those things which detract one.

Putting that in the context of everything we have heard so far in the Gita, this incorporates two concepts which go beautifully hand in hand: we progress by adopting those practices that help us understand that we are eternal, blissful souls and we set aside those habits that only serve to reinforce the illusion that we are these material bodies.

So how does one go about doing this? As was previously explained, the way in which most of us seek pleasure is through our senses. By constantly feeding the appetites of the senses (which on their own do not distinguish between what is good for us and what isn't) we can get addicted. For example, I'm a total sweet junkie. When I gave up sugar for a month, it was difficult! Even though I know white sugar is bad for me, it took a lot of determination and self control to give it up. What helped was the fact that I didn't eliminate all sweets. Instead of eating items with white sugar, instead I would eat fruits which have natural sugars. That was the key - it wasn't about eliminating sweets completely but eating those that were good for me as opposed to those that weren't.

This is exactly what the Gita is proposing. Since our senses can get us into trouble (i.e. tend to reinforce our illusion that we are this material body), it is recommended that like the tortoise we withdraw them in. However, one cannot do that artificially. It's impossible to simply ignore our senses. The goal is instead of being a slave to our senses, we instead use them properly. The best way we can engage them properly is to perform our actions in the spirit of gratitude that was described earlier. When we act in that spirit of gratitude and not with the expectation of "enjoying the results for myself", the senses naturally become purified. Instead of acting against us, they can actually help us in our journey of self-discovery.

And how does that purification of our senses happen? Well, you'll just have to tune in tomorrow to find out!

how to deal with unwanted and unexpected guests

Verse: 2.56: One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

Unwanted and unexpected guests. What kind of emotion do you experience reading those four words? Elation and happiness or worry and anxiety? I'm guessing most would pick the latter two emotions. ;)

In the world we live in today, it's getting rarer to receive unexpected guests (if you exclude the random door-door salesperson), wouldn't you agree? With the advent of cell phones, email and texting it's much easier to just check in to see if somebody is home before you visit. If you're one those people who feels this way, you may be surprised to find out that there are three unwanted and unexpected guests that show up almost daily (and they certainly don't check in to see if the timing is convenient for you to visit!).

The aftereffects of their visit can be summed up by the words anxious, upset, frustrated, worried and distracted. The Gita speaks about them in detail to educate us so that we can be aware of their effects and become aware of their stealthy attacks. In fact, the Gita expands on how these are the "side dishes" that come along with having a body. The annoying part? You can't request them to be left out. They're part of the whole material body package.

They come in these three forms:

1) Distress that comes as a result of nature.
2) Distress that comes as a result of other living beings.
3) Distress that arises due our own body and mind.

Distress due to nature....the subject matter of many a conversation! When I went to India last month, I got an opportunity to do so many wonderful things and was feeling so grateful. But (isn't there almost always a but?!), it was unbelievably hot. It was so hot that by mid afternoon my clothes would be soaked with so much perspiration that there would be salt stains left behind. Eww...I know. The heat was just unbelievable and definitely disturbed me. I chuckle, because at the present moment there are blowing ice pellets falling outside my window and I'm already dreading my walk to the bus stop. These are just minor examples of the disturbances we may experience as a result of nature, what to speak of huge floods, famines and tsunamis.

The second type of distress may arise due to other living beings. Remember the last time something said something negative about you? Primo example. For many of us, that's one of the things that causes us great disturbance both emotionally and mentally. However, this type of distress is not limited to only other humans. Other living entities also cause us grief. I'm shaking my head recalling an incident last summer when a mosquito was buzzing close to my ear and prevented me from falling asleep for two hours!

Finally, the third unwanted guest that may cause us to be disturbed is our own body and mind. Anytime the body gives us any pain or suffering, it's so hard to stay equipoised. Our mind especially causes as problems. As discussed yesterday, it is constantly trying to find ways so that we may gratify our senses and if it fails, we're in for it. I remember in first year of University I was in so much anxiety thinking I was going to fail my Calculus final that I couldn't get out of bed. My worry literally paralyzed me for an hour. My personal observation is that oftentimes disturbances that arise due to one's own mind and body may be the hardest to overcome.

So why this analysis of these three unwanted and unexpected guests? Because it's hard to know how to deal with an unwanted and unexpected guest if we're not even aware that that's what they are! The Gita is explaining that this is not just a part of "normal life" and it's not something we should just accept. These are incentives to realize that we are not this body.

By recognizing these unwanted guests as temporary visitors, we can choose to stop giving them the power to dictate our emotions, resources and reactions. Instead we can utilize these moments as opportunities to dive deeper into discovering who we really are - the eternal and ever-blissful soul.

mind- friend or foe?

Verse 2.55: The Supreme Personality of Godhead said: O Pārtha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.

A few questions to begin with today: Do you consider your mind to be your servant or your master? Would you like to become a more focused individual? Don't answer these questions right away! Just hang on to them for the moment...

The mind is one complex subject! In fact, there are fields of study dedicated to it such as that of psychology. However, the one thing that psychology has yet to offer is the answer to the question of how to control the mind without trying to repress it.

The yoga texts, specifically the Gita, not only give the answer to this million dollar question, but they also offer more insight as to the nature of the mind. Simply put, the Gita defines the mind as the leader of the senses. The great bhakti master Prabhupada further elaborates, "The principle activities of the mind are of thinking, feeling and willing which are expressed through our senses."

The mind is constantly making plans so that the senses can enjoy. That is, when the mind is not purified. This is an important distinction that the Gita makes. The living entity, the soul, is spiritual. The mind, however, is material. It is not possible to purify the mind with material objects or processes, at least not in any way that has a long-lasting effect. The only way the mind can be purified is through spiritual engagement.

Let's take a moment to talk about what happens with the mind if it isn't purified: it will constantly accept and reject ideas. It does so because it lives in the realm of duality. It assigns labels to people, places, situations and things of "this is good" and "this is bad". Those labels are not founded in any permanence and that is why you may observe that one second you may think something is good and the next second something is bad. For example, say your favourite food is pizza. When you are first eating it, your mind is exclaiming, "So good, we want more!" You're so happy that there's pizza that you keep eating and eating and eating...and suddenly as you finish off that seventh piece and your stomach starts protesting, that same mind starts chastising, "Stop! Pizza bad, causing pain."

Why does the mind do this? Because it is making judgements on behalf of the senses. When the senses feel pleasure, the mind perceives something as good and as soon as it starts causing pain or any type of discomfort, that same thing becomes bad.

One could rightly argue, "But that's necessary isn't it?" On the material platform, absolutely. But remember, the goal of yoga is to transcend the temporary. The pleasure we feel coming from the senses doesn't last and so by constantly letting the mind "make the call" as to what's good/bad or right/wrong, we are operating on the material level. As spiritual beings, we seek eternal pleasure which can only be attained when our mind is spiritualized.

So how do we purify the mind? In the beginning, one can start by trying to control it. The mind is like a little child in that it always needs to be engaged. If it isn't engaged, it just wrecks havoc and that's why "An idle mind is a devil's workshop."

So how does one go about controlling the mind? A word to the wise, artificially repressing doesn't tend to work well. In fact, often times it may even exacerbate the craziness going on inside. The yoga texts present mantra meditation as the solution. In fact, for the current age we live in, mantra meditation is stated be even more effective than silent meditation. With silent meditation, the mind may still be internally going crazy because the senses aren't engaged. Remember how the mind is the leader of the senses? If the mind is going crazy, you can be sure the senses are also crying out for something to occupy them.

Mantra meditation is a sensory experience that calms the mind. By holding mantra beads, one is engaging the sense of touch. Through saying the mantra and hearing it, one is engaging both the tongue and the ears. One can either close their eyes or look at the written words of the mantra and thus engage the eyes. Although not necessary, one can even engage the nose by burning incense or choosing to be outside in the fresh air.

The key in mantra meditation is to focus on hearing the sound of the mantra. That's it. Just by hearing the mantra, the mind is pulled from it's whirlpool like thoughts and starts resting in the mantra. This is the spiritual engagement we were speaking of before. As one practices this daily and slowly increases their time engaging in mantra meditation, it's amazing how the focus one experiences transfers to all aspects of one's life.

The question may arise then of what mantra to chant. There are so many mantras given in the Vedas. However, the recommended mantra for this age is that of the maha mantra - the greatest mantra which includes all other mantras. That's right. Just by meditating on this one mantra, you get the benefit of chanting every other mantra, even the ones don't even know about!

You may have heard of the maha mantra before but not realized its significance. The mantra goes: Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare. These three names of Hare, Krishna and Rama refer to names of the Divine. Hare is an address to the feminine divine and Krishna and Rama refer to the the Supreme. The mantra is a call for help to the Supreme consciousness to help us reconnect with our true identity.

So in conclusion, I ask you to revisit the questions I asked at the beginning. The first one is just something to think about. If you answered yes to the second one however, I invite you to try meditating on the Hare Krishna mantra. Just try it for a few minutes everyday when you wake up for a week. If you choose to do so, please write down on your observations. I would love to hear your experience!

true yoga

Verse 2.41: Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.

There are many conceptions and ideas about yoga floating around the world today. As yoga becomes increasingly popular, it seems as though it's also becoming increasingly difficult to understand what true yoga is all about.

It's simple really. Yoga is a way of life. It's not something you "do", it's how you live. Since yoga is spiritual in its essence, the ultimate result of living a yogic lifestyle is to reconnect ourselves with the spiritual. What is that spiritual? It is to realize that we ourselves are eternal spirit souls, that all other living entities are also eternal spirit souls and that we are all connected by a common relationship. That relationship is with the Divine, the Supreme, who different people call by various names.

However, for many, that is a lot to take in at once and so the yoga texts take it step by step. First, the yoga texts start with the body, since it is what we mistakenly identify ourselves with. Yoga asanas, or postures, are there to help us experience the body. Think about it. How often during the day do you think about blinking, breathing or even walking? We tend not notice any particular part of our body unless we experience pain there. Through performing various postures, we get to "experience" the body as well as keep it healthy.

For many, that's enough and they are happy to think that is complete yoga. This is, however, just the beginning. Once the body is regulated, it only makes sense that we try to control the wild and turbulent mind. One of the most effective ways of taming the mind is through the practice of mantra meditation. In contrast to trying to empty the mind of all thoughts, which is near impossible to do, mantra meditation engages all the senses. Instead of trying to fight the senses to control the mind, the bhakti yogi uses them as tools.

Now we come to the main point of today's verse, which speaks of the intelligent. Did you know that the bhakti texts categorize the mind and intelligence as being different? In fact, there is a hierarchy. The intelligence is higher than the mind which is higher than the senses. Higher than the intelligence is the soul. Are you noticing a pattern here? The first two steps began with first understanding the nature of the senses and the mind and then regulating them. Now we move on to the intelligence...which begs the question: what does one do with the it?

One purifies the it by hearing from advanced bhakti practitioners and reading the bhakti texts. Here, Krsna the ultimate yogi, is giving the characteristics of a person who has purified intelligence- they are resolute in purpose and their aim is one (i.e. they are focused). In addition, to help us diagnose ourselves, he also gives a description of those persons whose intelligence is not purified - they are irresolute and scattered. But that isn't all. The aim and the purpose of such intelligent persons is also given. It's not that one can be resolute about anything and that should be the benchmark by which we assess purified intelligence. Purified intelligence means one's aim is on living a bhakti lifestyle, a yogic lifestyle. That lifestyle in no way discounts achieving success or aspiring for greatness, it just means that it is done so in a spirit of gratitude (i.e. karma free).

The crux, or most important step for all those aspiring to live a yogic lifestyle really centres on understanding and controlling the mind. That's exactly what Krsna will speak of in the verses to come. So stay tuned! It could change your life and turn you into a focused and empowered individual.

one of my favorite verses!

Verse 2.14: O son of Kuntī, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.

I'm so happy! Today I get to write about one of my top three ABSOLUTE favorite verses of the Gita. Verse 2.14. Why do I love this verse....oh probably for a million different reasons. I'll share the top five that came to mind today.

1. It's so beautiful. From a purely literary standpoint, this verse screams poetic. The imagery is just so vivid. Can you not just picture the melting of the snow, the warmth of the sun, the coldness of a windy, screaming blizzard and the scorching heat on a mid-summer's afternoon? These images mimic so beautifully our own experiences of feeling happiness and distress.

2. I love similes. For those of you who might have forgotten the rules of English (hehehe!) a simile is used when comparing two things using "like" or "as". In this case Krsna is comparing our experiences/feelings to seasons.

3. The reminder that happiness and distress are non-permanent is so expertly conveyed here. Everyone can relate to the winter and summer seasons having a definite beginning and an end, right? (Though that being said, sometimes Canadian winters do seem to drag on forever!) We often hear people say, "I can't wait for Spring," or conversely "I can't wait until Winter is over!" The thing is when it comes to experiencing feelings of happiness or sadness, we forget that the same temporariness applies during our actual experience of them. When someone is up they are really up and often feel like nothing can bring them down, but conversely the opposite is so true as well. Krsna is so sweetly and kindly reminding us of that fact and saying, "Hey! Don't get too caught up in those waves of highs and lows."

4. An extremely important truth is brought here. The idea that happiness and distress arise due to sense perception. What does that mean? One way of looking at is that one person's pleasure is another person's pain. Hence, there is no such thing (in the material world) of absolute happiness or absolute distress. As well, this reminds us that this happiness and distress we are experiencing is the interaction of the senses with the sense objects. It's not the soul that is actually taking pleasure or displeasure in these experiences, it is the body and mind that are decoding it as "good" or "bad".

5. So Krsna begins with a beautiful comparison that illustrates the temporariness of our enjoyment, then delves deeper by explaining exactly it arises from come from (sense perception) and then finally concludes powerfully by saying "one must learn to tolerate them without being disturbed" Wow, personally, that's a pretty tall order. But before getting into that a bit deeper, let's first just rewind and unpack what "tolerate without being disturbed" actually means.

First of all, this does not propound that one shouldn't feel and/or repress one's emotions. Secondly, it is crucial to note that this phrase applies not just to our experiences of distress but ALSO those of happiness (and everything in between). That's right. One should "tolerate" happiness. So why does Krsna use the word tolerate here? He does so because he's trying to stress that these experiences actually have no impact on the soul and since we are the soul, we should tolerate them!.

The soul cannot be satisfied by anything material. Krsna is saying that everyone will have these experiences, since these experiences arise due to the bodily senses coming in contact with the sense objects. But remember! We are not our senses! So if we are not our senses, why are we investing so much time and energy and throwing ourselves into the experiences that arise due to them? Doesn't make a lot of sense does it? Instead Krsna is giving us a recommendation. Why not accept that these experiences come, but learn to be aloof. That way when these experiences come and emotions arise you can view them more objectively instead of becoming attached to them.

On the most practical level, when a bhakti yogi learns to tolerate happiness and distress, it allows him/her to become fixed in their practice of bhakti yoga. How often have we not accomplished or done something simply because we didn't "feel like it"? Furthermore, when one actually tolerates happiness and distress (go ahead and try it out for yourself!) one can see more clearly how often we attach importance to little things. This doesn't come easy and it take purification of heart, but next time you feel yourself feeling very distraught or supremely happy, take a step back. Analyze where those feelings are coming from. If you're happy, take the opportunity to thank God and if you're sad, remember that this too will pass.

attitude and the senses

Verse 2.9: Sañjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Kṛṣṇa, "Govinda, I shall not fight," and fell silent.

The sanskrit to today's verse includes one of numerous names of Krsna - Hrisikesa. Hrisikesa means he who is the master of all senses. Arjuna in saying that he will not fight is taking on the position of all of us. He is still putting his personal sense gratification first. He is thinking that performing his duty as a warrior will bring him pain and so is situated in the "I am this body, and everything, whatever we find in this world, belongs to me" mentality.

But, as most of us have already figured out, this doesn't work. We can of course adopt this mentality, but it doesn't take us very far. Instead it brings us frustration and anxiety. Like a small child who is throwing a tantrum, we refuse to accept that there may be another alternative.

As aspiring bhakti yogis, the knowledge that Krsna is the master of all senses can be an impetus for us to a run an experiment. As one of the greatest bhakti yogis, Srila Prabhupada, writes "Krsna is the mater of the sense, and therefore, whatever senses I have got, the master is Krsna, the proprietor is Krsna. So when our senses are engaged in the satisfaction of the master of the senses, that is called bhakti."

Our senses can ultimately only be utilized for one of two things: ourselves or in the service of pleasing God. What many don't realize is that pleasing God will always bring us happiness whereas selfishly trying to satisfy our own senses, without acknowledging God for everything that we receive, only serves to further inspire us to become more selfish and illusioned.

See, the senses are not the problem in and of themselves, they just act as a medium. It is the attitude in utilizing this medium. This is not to say that we should never try to take pleasure in our senses, it is just the way we go about it. Bhakti is so practical that it explains to us in great detail how all the senses can be used:

Once there was a great king called Ambarisa who was (and is still) famous amongst bhakti yogis. He is held as a role model because despite having all the luxuries associated with royalty, his only interest was the spiritual welfare of his people. He is known as one of the greatest practitioners of bhakti yoga since he used all of his senses to bring pleasure to Krsna.

With his words he would describe the glories of Krsna, with his ears he would hear the words spoken by or about Krsna and his eyes would be engaged in seeing Krsna's form, temples and holy places. His sense of smell would be engaged in smelling the fragrance of various scents offered to the Lord and his sense of touch would be used in serving great bhakti yogis.

Try it and see for yourself. A simple way to begin this experiment is to simply become more aware of everything that is being given to you and take the time to say "Thank you Krsna." You'll begin to see that your whole world will change for the positive.

a reflection

Verse 1.44: Alas, how strange it is that we are preparing to commit greatly sinful acts. Driven by the desire to enjoy royal happiness, we are intent on killing our own kinsmen.

Currently I am in a state of being where even thinking simple thoughts is quite difficult, what to speak of enjoying! I'm totally congested, can't smell anything, can't taste anything and it takes me a long time to even express simple thoughts This is what happens when the body is unwell. So I would like to apologize for the brevity of my post today and just share something that struck me quite powerfully today.

Typically, most of us enjoy through our senses and when the use of those senses is hindered (i.e. nasal congestion) it prevents us from enjoying. However, the true bhakti yogi's sense of happiness and satisfaction is never altered simply because their happiness lies within. It lies in the knowledge that God is within their heart, guiding them, helping them and always wishing well for them.

I too strive for the day that my happiness comes from within. Wishing you all a wonderful Tuesday!

senses

Verse 1.15: Lord Kṛṣṇa blew His conchshell, called Pāñcajanya; Arjuna blew his, the Devadatta; and Bhīma, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Pauṇḍra.

The name of Krsna in this verse is very significant - Hṛṣīkeśa. Hrsikesa means He who is the owner of all senses. As I read the verse today, I discovered something very wonderful. This quality of Krsna is the first of many we will learn about in the Gita. In our own lives when we are introduced to a person we often hear about their accomplishments, personality and character. As we're now being introduced to Krsna the first thing we here is that He is the owner of all senses. Really serves to put in perspective all those other things we get easily impressed about!

This quality of Krsna is an important one to remember. As I mentioned before, the Gita is very practical. One of the things it will teach us is what constitutes our true selves; how we are actually not anything that we identify ourselves with. Our mind, intelligence, and even our senses are on loan to us. This name of Krsna confirms that. It's not our senses, they are being given to us to use for right now.

But what does that practically mean? If it's not my sense of sight, my sense of smell, my hearing...what does that mean in everyday life?

The aspiring bhakti yogi tries to spiritualize their senses by using them in bhakti (devotional service). See, even though the senses are not ours per say, we control the consciousness with which we utilize them. You may have practical experience of this. Think back to a time you cooked something (i.e. you were utilizing your senses) and you did so in a mood of wanting to bring joy to someone else. Now think back when you cooked something and you were anxious, upset or angry. Those who are sensitive can taste the difference.

Similarly we can use our senses for spiritual activities or material activities. What makes something spiritual or material? It's consciousness or attitude that goes into it.